MAny means did the Lord use to reclaim Jerusalem from her rebellion against him, by sundry commemorations of his benefits he wooed her, by the sweet promises of the Gospel he incited her, by the captivity of her sister Samaria, he forewarned her,
MAny means did the Lord use to reclaim Jerusalem from her rebellion against him, by sundry commemorations of his benefits he wooed her, by the sweet promises of the Gospel he incited her, by the captivity of her sister Samaria, he forewarned her,
but yet she continued like her forefathers a faithlesse and stubborn generation, a generation that set not her heart aright, she runs still on a wrong Bias, in stead of being a faithfull Spouse, she becomes a filthie harlot,
but yet she continued like her Forefathers a faithless and stubborn generation, a generation that Set not her heart aright, she runs still on a wrong Bias, in stead of being a faithful Spouse, she becomes a filthy harlot,
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and playeth the Whore upon every hie mountain, and under every green tree, her wine is mixed with water, her silver is become drosse, her Princes rebels and companions of theeves, and as she growes in years,
and plays the Whore upon every high mountain, and under every green tree, her wine is mixed with water, her silver is become dross, her Princes rebels and Sodales of thieves, and as she grows in Years,
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so she increaseth in all impieties, she which at the first did onely pull little sinnes with the small cordes of vanity, doth now draw greater transgressions with the huge cartropes of iniquity; so that now from the sole of her foot to the crown of her head, there is nothing sound in her but wounds and swellings, and sores full of corruption.
so she increases in all impieties, she which At the First did only pull little Sins with the small cords of vanity, does now draw greater transgressions with the huge Cartropes of iniquity; so that now from the sole of her foot to the crown of her head, there is nothing found in her but wounds and swellings, and sores full of corruption.
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as the Psalmist speaketh, begins to loath her, and to give her up into the hands of her most savage and cruell enemies, (the Chaldeans) who shall defile the holy Temple, and make Jerusalem a heap of stones.
as the Psalmist speaks, begins to loath her, and to give her up into the hands of her most savage and cruel enemies, (the Chaldeans) who shall defile the holy Temple, and make Jerusalem a heap of stones.
Oh, but shall the husband be so unkind to his Spouse whom he hath married unto himself? shall a Father be so severe to his child? shall the God of mercy be so unmerciful unto his chosen? Shall not the judge of the world do right? farre be it from God, that hee should slay the righteous with the wicked.
O, but shall the husband be so unkind to his Spouse whom he hath married unto himself? shall a Father be so severe to his child? shall the God of mercy be so unmerciful unto his chosen? Shall not the judge of the world do right? Far be it from God, that he should slay the righteous with the wicked.
her Apostasie is so generall, her disease (like a Gangraena ) is spread through every member of the body, her malice is so incurable, that he cannot without impeachment of his justice, spare her any longer.
her Apostasy is so general, her disease (like a Gangraena) is spread through every member of the body, her malice is so incurable, that he cannot without impeachment of his Justice, spare her any longer.
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Runne to and fro by the streets of Jerusalem, &c. as if he had said, O yee men of Judah and inhabitants of Jerusalem, do not say that your teeth are set on edge, because your fathers have eaten sowre grapes:
Run to and from by the streets of Jerusalem, etc. as if he had said, Oh ye men of Judah and inhabitants of Jerusalem, do not say that your teeth Are Set on edge, Because your Father's have eaten sour grapes:
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but in the Metropolis of the whole Kingdome, in the holy City, run through every corner of it, search and enquire in the houses and allies and back-lanes,
but in the Metropolis of the Whole Kingdom, in the holy city, run through every corner of it, search and inquire in the houses and allies and back-lanes,
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But alas, who am I dust and ashes that I should intreat of this Subject? it is a bottomelesse depth, who can dive into it? it is an unaccessible light, who can behold it? if the Heathen Simonides after three dayes study how to describe God, was further from any resolution in the latter end, then when he first began:
But alas, who am I dust and Ashes that I should entreat of this Subject? it is a bottomless depth, who can dive into it? it is an unaccessible Light, who can behold it? if the Heathen Simonides After three days study how to describe God, was further from any resolution in the latter end, then when he First began:
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then may it not seem strange, if the tongues of men and Angels faile in describing the very back parts of this one attribute, being more proper and essentiall unto God then any whatsoever.
then may it not seem strange, if the tongues of men and Angels fail in describing the very back parts of this one attribute, being more proper and essential unto God then any whatsoever.
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That Tyrian proved the wisest in the end, who having concluded in the Evening with his fellowes, that he which could first in the next morning behold the Sun (which they worshipped as a God) should be King;
That Tyrian proved the Wisest in the end, who having concluded in the Evening with his Fellows, that he which could First in the next morning behold the Sun (which they worshipped as a God) should be King;
as namely Election before all time, creation in the beginning of time, Vocation, Redemption, Justification in the fulnesse of time, Glorification after all time, &c. To prove them to be so many rivers of the bottomlesse Ocean of Gods never dying mercy;
as namely Election before all time, creation in the beginning of time, Vocation, Redemption, Justification in the fullness of time, Glorification After all time, etc. To prove them to be so many Rivers of the bottomless Ocean of God's never dying mercy;
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and weighed the mountains in a weight, and the hils in a ballance, and yet his mercy goeth beyond his power, in that his omnipotency hath made nothing but what his mercy moved him to create,
and weighed the Mountains in a weight, and the hills in a balance, and yet his mercy Goes beyond his power, in that his omnipotency hath made nothing but what his mercy moved him to create,
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and it comes after too, in preserving, and guiding, and protecting by his heavenly providence (a branch of his mercy) whatsoever his powerfull hand hath made,
and it comes After too, in preserving, and guiding, and protecting by his heavenly providence (a branch of his mercy) whatsoever his powerful hand hath made,
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The earth is full of the mercies of the Lord (saith the Psalmist ) hee saith not the heavens saith Austen, Quia non indigent misericordia ubi est nulla miseria:
The earth is full of the Mercies of the Lord (Says the Psalmist) he Says not the heavens Says Austen, Quia non indigent misericordia ubi est nulla Miseria:
and the father of mercy is a title wherein God especially delighteth, but he is almost never called the God of judgement: here how hee proclaimeth himself:
and the father of mercy is a title wherein God especially delights, but he is almost never called the God of judgement: Here how he proclaims himself:
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there he confines his justice, hee saith unto it as he doth unto the seas in Job: Hither shalt thou goe, and thou shalt go no further, here shalt thou stay thy raging waves, it shall not passe the fourth generation,
there he confines his Justice, he Says unto it as he does unto the Seas in Job: Hither shalt thou go, and thou shalt go no further, Here shalt thou stay thy raging waves, it shall not pass the fourth generation,
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he is more loath to put out his hand for to inflict a judgement, then ever was Octavius to subscribe his name to the execution of any publike offender, whose usuall speech was this, Ʋtinam nescirem literas, I would to God I could not write.
he is more loath to put out his hand for to inflict a judgement, then ever was Octavius to subscribe his name to the execution of any public offender, whose usual speech was this, Ʋtinam nescirem literas, I would to God I could not write.
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then the wicked falleth seventy times seven times, and yet he maketh his Sunne to shine upon them both, he makes his rain to fall upon them both, still almost he containeth the sword of his justice within the sheath of his mercy:
then the wicked falls seventy times seven times, and yet he makes his Sun to shine upon them both, he makes his rain to fallen upon them both, still almost he Containeth the sword of his Justice within the sheath of his mercy:
hear himself speak, Therefore thus saith the Lord of hoasts, the holy one of Israel, ah, I will ease me of mine adversaries, and avenge me of mine enemies:
hear himself speak, Therefore thus Says the Lord of hosts, the holy one of Israel, ah, I will ease me of mine Adversaries, and avenge me of mine enemies:
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it is a kinde of ease to be avenged of thine enemie, and therefore God when the Jews continue still to provoke him to his face, will ease himself by inflicting his judgements upon them, I will ease me of mine enemies:
it is a kind of ease to be avenged of thine enemy, and Therefore God when the jews continue still to provoke him to his face, will ease himself by inflicting his Judgments upon them, I will ease me of mine enemies:
the history of Ahab will prove as much, who was one that had sold himself to work wickednesse, that provoked the Lord more then all the Kings of Israel that were before him, then Baasha, then Omri, then Jeroboam the son of Nebat that made Israel to sin, therefore the Lords sends unto him the Prophet Eliah telling him, that in the field where the dogs licked up the blood of Naboth they should lick his blood also, and that he would wipe away his posterity as one wipeth a dish,
the history of Ahab will prove as much, who was one that had sold himself to work wickedness, that provoked the Lord more then all the Kings of Israel that were before him, then Baasha, then Omri, then Jeroboam the son of Nebat that made Israel to since, Therefore the lords sends unto him the Prophet Elijah telling him, that in the field where the Dogs licked up the blood of Naboth they should lick his blood also, and that he would wipe away his posterity as one wipeth a dish,
and yet shall suffice to revoke part of Gods judgements against him, because he submitteth himself before me, I will not bring that evil in his dayes upon his house.
and yet shall suffice to revoke part of God's Judgments against him, Because he submitteth himself before me, I will not bring that evil in his days upon his house.
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but yet he will not come upon her as a thief in the night to destroy her, she shall have fourtie dayes warning, and if in the mean time she will turn her playing into praying,
but yet he will not come upon her as a thief in the night to destroy her, she shall have fourtie days warning, and if in the mean time she will turn her playing into praying,
and her feasting into fasting, and by covering her self with sack cloth, hide from his eyes her broad sails of pride, he will make it known unto her, that he was not so ready before to lend a left ear of justice to her crying sins,
and her feasting into fasting, and by covering her self with sack cloth, hide from his eyes her broad sails of pride, he will make it known unto her, that he was not so ready before to lend a left ear of Justice to her crying Sins,
The old world had so defiled the earth with her cruelties, and the smoak of her sins did so fume up to Heaven into the Nostrils of God, that he was sorry in his heart that ever he had made man:
The old world had so defiled the earth with her cruelties, and the smoke of her Sins did so fume up to Heaven into the Nostrils of God, that he was sorry in his heart that ever he had made man:
yet he will not presently destroy this wicked generation, there shall be an hundred and twenty years for repentance, before he will purge this Augaeum stabulum, with a deluge of waters.
yet he will not presently destroy this wicked generation, there shall be an hundred and twenty Years for Repentance, before he will purge this Augaeum Stable, with a deluge of waters.
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but rather (if without offence the Potter may be compared to the clay) like to that Persian General, who spared Delos because that Apollo was born there;
but rather (if without offence the Potter may be compared to the clay) like to that Persian General, who spared Delos Because that Apollo was born there;
it was an opinion of the Heathen, that for one evil mans sake, many good men were put to the worse, — Pallas exurere Gentem Argivûm atque ipsos voluit submergere ponto:
it was an opinion of the Heathen, that for one evil men sake, many good men were put to the Worse, — Pallas exurere Gentem Argivûm atque ipsos voluit submergere ponto:
for the sin of one man by name, Ajax the son of Oileus, and NONLATINALPHABET, God punisheth a whole City for one mans sin, and sends upon it NONLATINALPHABET, famine and plague for the sin of some particular, it is not so:
for the since of one man by name, Ajax the son of Oileus, and, God Punisheth a Whole city for one men since, and sends upon it, famine and plague for the since of Some particular, it is not so:
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if thou object unto me, that the Israelites were plagued for Davids trespasse, I answer, Davids sin did occasion that punishment which the Israelites did justly deserve for their own iniquities:
if thou Object unto me, that the Israelites were plagued for Davids trespass, I answer, Davids sin did occasion that punishment which the Israelites did justly deserve for their own iniquities:
and how far he is from punishing the righteous with the wicked, let Sodom witnesse, a sink of the filthiest sins, a cage of the uncleanest birds, a den of the wickedest theeves that ever the earth bred:
and how Far he is from punishing the righteous with the wicked, let Sodom witness, a sink of the filthiest Sins, a cage of the uncleanest Birds, a den of the wickedest thieves that ever the earth bred:
yet he will not rashly come upon her, but first he will go down and see whether they have done altogether according unto that cry which was come unto him, and if there can but fifty righteous men be found in five Cities, which was but for every City ten,
yet he will not rashly come upon her, but First he will go down and see whither they have done altogether according unto that cry which was come unto him, and if there can but fifty righteous men be found in five Cities, which was but for every city ten,
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nay, if but fourty, nay, if but thirty, nay, if but twenty, nay, if but ten can bee found amongst them all, which was but for every City two, he will not destroy the Citie for those mens sake:
nay, if but fourty, nay, if but thirty, nay, if but twenty, nay, if but ten can be found among them all, which was but for every city two, he will not destroy the city for those men's sake:
whom the Lord doth so tenderly compassionate, that if within her spatious walls, amongst so many millions of souls, one righteous man could have been found, either among the Nobles or Magistrates,
whom the Lord does so tenderly compassionate, that if within her spacious walls, among so many millions of Souls, one righteous man could have been found, either among the Nobles or Magistrates,
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is there such a thunder-threatning Cloud of Gods justice set before thine eyes, that thou thinkest it impossible that the Sun of his favour should pierce through it into thine heart? deceive not thy self, where sin aboundeth, there grace super-aboundeth;
is there such a thunder-threatening Cloud of God's Justice Set before thine eyes, that thou Thinkest it impossible that the Sun of his favour should pierce through it into thine heart? deceive not thy self, where since Aboundeth, there grace super-aboundeth;
and where can God better shew his mercie, then where is the greatest aboundance of mans misery? the desperatest diseases that can befall the soul of man, dead Apoplexies, unclean Leprosies, dangerous Lethargies, remedilesse Consumptions, whatsoever they be, God can as easily cure them, as the smallest infection:
and where can God better show his mercy, then where is the greatest abundance of men misery? the desperatest diseases that can befall the soul of man, dead Apoplexies, unclean Leprosies, dangerous Lethargies, remediless Consumptions, whatsoever they be, God can as Easily cure them, as the Smallest infection:
Suppose that all the sins that ever were committed, from the murther of Cain to the treason of Judas, laid upon thy shoulders, there is no more proportion between them and Gods mercie, then between stillam muriae & mare Aegaeum, betwixt a drop of brine and the Aegean, nay the great Ocean, the snuff of the Candle,
Suppose that all the Sins that ever were committed, from the murder of Cain to the treason of Judas, laid upon thy shoulders, there is no more proportion between them and God's mercy, then between stillam muriae & mare Aegean, betwixt a drop of brine and the Aegean, nay the great Ocean, the snuff of the Candle,
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and in the Cloth (after thy natural perfection) with actual transgression, yet he will make thee as white as the snow in Salmon: he will binde all thy sins in a bundle, and cast them into the bottom of the Sea, he will nail them unto his Sons Crosse, he will remove them as far from thee as the East is from the West,
and in the Cloth (After thy natural perfection) with actual Transgression, yet he will make thee as white as the snow in Salmon: he will bind all thy Sins in a bundle, and cast them into the bottom of the Sea, he will nail them unto his Sons Cross, he will remove them as Far from thee as the East is from the West,
Heaven gates are never shut when penitent sinners knock, there is a Master of requests in that Court, which is more ready to prefer thy Petition unto God,
Heaven gates Are never shut when penitent Sinners knock, there is a Master of requests in that Court, which is more ready to prefer thy Petition unto God,
then thou canst be to request his help, and will he which for ten mens sake would have spared Sodom, and for one mans sake have passed by the crimson sins of Jerusalem, who was moved with compassion at the hypocritical repentance of wicked Ahab, and revoked his Sentence at the counterfeit humiliation of proud Niniveh, stop his ears at the petition of any penitent sinner? doubt not but he will hear thy petition and give his royal assent to that thou desirest,
then thou Canst be to request his help, and will he which for ten men's sake would have spared Sodom, and for one men sake have passed by the crimson Sins of Jerusalem, who was moved with compassion At the hypocritical Repentance of wicked Ahab, and revoked his Sentence At the counterfeit humiliation of proud Nineveh, stop his ears At the petition of any penitent sinner? doubt not but he will hear thy petition and give his royal assent to that thou Desirest,
though thou canst but with David roar and not speak, or with the poor Publican utter a short and abrupt speech, O Lord be merciful unto me a sinner, &c. or with Hezekiah chatter like a crane, and mourn like a Dove.
though thou Canst but with David roar and not speak, or with the poor Publican utter a short and abrupt speech, Oh Lord be merciful unto me a sinner, etc. or with Hezekiah chatter like a crane, and mourn like a Dove.
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Oh then flee unto him as a Dove unto the Windows, hide thy self in the holes of the true Rock, put thy finger in Christs side, there thou shalt finde both Oyl to soften and Wine to cure thy festered soul, cry mightily to God with Niniveh, say with David, I have sinned, mourn with Hezekiah, weep bitterly with Peter, fall down at Jesus his feet with Mary Magdalen, say with blinde Bartimaeus in the Gospel, O Son of David have mercy upon me.
O then flee unto him as a Dove unto the Windows, hide thy self in the holes of the true Rock, put thy finger in Christ side, there thou shalt find both Oil to soften and Wine to cure thy festered soul, cry mightily to God with Nineveh, say with David, I have sinned, mourn with Hezekiah, weep bitterly with Peter, fallen down At jesus his feet with Marry Magdalen, say with blind Bartimaeus in the Gospel, Oh Son of David have mercy upon me.
Again, is Gods mercy such that hee will spare the wicked for the righteous sake? Here then yee sonnes of Belial, may learne this lesson to spare the righteous for the wickeds sake.
Again, is God's mercy such that he will spare the wicked for the righteous sake? Here then ye Sons of Belial, may Learn this Lesson to spare the righteous for the wickeds sake.
if for no other reason, yet even for this, because such men are often times a means to keep away Gods judgements from the evill doers, the chaffe shall not be burned as long as it is mingled with the wheat.
if for no other reason, yet even for this, Because such men Are often times a means to keep away God's Judgments from the evil doers, the chaff shall not be burned as long as it is mingled with the wheat.
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God could do no hurt unto the Sodomites as long as just Lot was in their company, as he blessed the house of Obed Edom, and all that hee had because of the Ark that was with him, so the blessings that fall upon the wicked mans head, are because of the godly with whom he dwelleth;
God could do no hurt unto the Sodomites as long as just Lot was in their company, as he blessed the house of Obed Edom, and all that he had Because of the Ark that was with him, so the blessings that fallen upon the wicked men head, Are Because of the godly with whom he dwells;
it was the encouragement that Casan gave unto the Boatman, when his Boat was almost over-whelmed by the violence of the waves, in the river Anius, that hee should not fear because Caesar was in his company.
it was the encouragement that Casan gave unto the Boatman, when his Boat was almost overwhelmed by the violence of the waves, in the river Anius, that he should not Fear Because Caesar was in his company.
then they may say as Michah said, when he had hyred a Levite to be his Priest, now I know that the Lord will be good unto me, seeing a Levite (a man that feareth the Lord) is with me, and therefore at the least in this one point, let them resemble the just man, which maketh much of them that fear the Lord, Psal. 15. because they are as it were Bucklers to keep away the force of the blow,
then they may say as Micah said, when he had hired a Levite to be his Priest, now I know that the Lord will be good unto me, seeing a Levite (a man that fears the Lord) is with me, and Therefore At the least in this one point, let them resemble the just man, which makes much of them that Fear the Lord, Psalm 15. Because they Are as it were Bucklers to keep away the force of the blow,
Again, is God so slow to anger, so unwilling to revenge? had he rather save one righteous man then punish a whole City, of such as sinne against him? Where be the gallants of our dayes, who will not brook the least offence offered against them? Nothing shall wash it away but the peccants Blood, it is a disgrace unto me,
Again, is God so slow to anger, so unwilling to revenge? had he rather save one righteous man then Punish a Whole city, of such as sin against him? Where be the gallants of our days, who will not brook the least offence offered against them? Nothing shall wash it away but the peccants Blood, it is a disgrace unto me,
If thou canst draw it from the loynes of Adam, thou gettest nothing there but shame, unlesse thou canst step a foot higher (as Luke doth in the Genealogy of Joseph ) and say that Alam was the Sonne of God, if thou wouldest be counted the Sonne of God, tread in his steps, walk as thou hast him for an example.
If thou Canst draw it from the loins of Adam, thou gettest nothing there but shame, unless thou Canst step a foot higher (as Lycia does in the Genealogy of Joseph) and say that Alarm was the Son of God, if thou Wouldst be counted the Son of God, tread in his steps, walk as thou hast him for an Exampl.
For so doing thou shewest thy self to be a sparkle derived from that infinite flame, a droppe taken from that bottomlesse Ocean, it is remarkable (which one observeth) that God hath given unto Beasts both weapons of defence and offence, the Lyon hath his Pawes, the Oxe Horns, the Boar Tusks, the Serpent his Sting, the Birds Clawes, the Fishes Scales, the very Hedge-hog is not without his Pricks:
For so doing thou shewest thy self to be a sparkle derived from that infinite flame, a drop taken from that bottomless Ocean, it is remarkable (which one observeth) that God hath given unto Beasts both weapons of defence and offence, the lion hath his Paws, the Ox Horns, the Boar Tusks, the Serpent his Sting, the Birds Claws, the Fish Scales, the very Hedgehog is not without his Pricks:
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But man the excellency of his dignity, and the excellency of his power (as Jacob speaks of Reuben ) he brings into the world smooth and naked, in token that hee should be like unto him, soft to anger, slow to revenge.
But man the excellency of his dignity, and the excellency of his power (as Jacob speaks of Reuben) he brings into the world smooth and naked, in token that he should be like unto him, soft to anger, slow to revenge.
How often doest thou sinne against thy God? By thy blasphemous oathes thou tearest him, by thy hypocriticall holinesse thou mockest him, by thy uncleannesse thou pollutest him, by thy arrogant pride thou disdainest him, and spittest in his face.
How often dost thou sin against thy God? By thy blasphemous Oaths thou tearest him, by thy hypocritical holiness thou Mockest him, by thy uncleanness thou pollutest him, by thy arrogant pride thou disdainest him, and spittest in his face.
and doth God for every offence un-sh•ath his sword against thee? Si quoties peccant homines sua fulmina mittat Jupiter, &c. If God should in judgement punish every sinne upon the offendor, where should wretched man be? now when God writeth thy sinnes in dust, wilt thou write thy Brothers in Marble? When he forgiveth thee ten thousand talents, wilt not thou forgive thy Brother an hundreth pence? If thou wilt be indeed his Sonne, be like unto him, be pitiful, tender-hearted, full of mercy and compassion, if thou be angry beware that thou sin not, by speedy revenge,
and does God for every offence un-sh•ath his sword against thee? Si How often peccant homines sua Thunderbolts mittat Jupiter, etc. If God should in judgement Punish every sin upon the Offender, where should wretched man be? now when God Writeth thy Sins in dust, wilt thou write thy Brother's in Marble? When he forgiveth thee ten thousand Talents, wilt not thou forgive thy Brother an Hundredth pence? If thou wilt be indeed his Son, be like unto him, be pitiful, tender-hearted, full of mercy and compassion, if thou be angry beware that thou sin not, by speedy revenge,
yet let it settle with the Sunne at afternoon, and set with it at night, Let not the Sunne go down upon thy wrath, if its conception be in the night, use it as the harlot used her child, smother it in thy bed, and make it like the untimely fruit of a woman which perisheth before i• see the Sun, to this purpose remember that the Citizens of this Jerusalem are at unity amongst themselves, the stones of this temple are fast coupled and linked together, the members of this Body as they are united in one head with the nerves of a justifying faith:
yet let it settle with the Sun At afternoon, and Set with it At night, Let not the Sun go down upon thy wrath, if its conception be in the night, use it as the harlot used her child, smother it in thy Bed, and make it like the untimely fruit of a woman which Perishes before i• see the Sun, to this purpose Remember that the Citizens of this Jerusalem Are At unity among themselves, the stones of this temple Are fast coupled and linked together, the members of this Body as they Are united in one head with the nerves of a justifying faith:
The branches of this Vine as they are united with the boale (from whence they receive nutriment) so have they certain tend•els whereby they are fastned, and linked one to another.
The branches of this Vine as they Are united with the boale (from whence they receive nutriment) so have they certain tend•els whereby they Are fastened, and linked one to Another.
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Now if without compassion thou seekest thy brothers hurt, thou dost as it were divide Christ, thou pullest a stone out of this Temple, thou breakest a branch from this Vine,
Now if without compassion thou Seekest thy Brother's hurt, thou dost as it were divide christ, thou pullest a stone out of this Temple, thou breakest a branch from this Vine,
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Virgil tels us that when Aeneas was pulling a bough from a mi•tle tree to shadow his sacrifice, there issued drops of blood from the boale trickling down unto the ground:
Virgil tells us that when Aeneas was pulling a bough from a mi•tle tree to shadow his sacrifice, there issued drops of blood from the boale trickling down unto the ground:
the Poet tels us that it was the blood of Polydorus Priamus his sonne which cried for vengeance against Polymnester the Thracian King which had slain him, in like manner whensoever thou seekest the overthrow of thy Christian Brother,
the Poet tells us that it was the blood of Polydorus Priam his son which cried for vengeance against Polymnester the Thracian King which had slave him, in like manner whensoever thou Seekest the overthrow of thy Christian Brother,
and hast a desire to revenge thy self of him (as hee had to pull a bough from the Tree) think that it is not the branches but the Vine thou seekest to cut down.
and hast a desire to revenge thy self of him (as he had to pull a bough from the Tree) think that it is not the branches but the Vine thou Seekest to Cut down.
Think that thou hearest him cry unto thee after this manner, jam parce sepulto, parce tuas scelerare manus, imbrue not thy hands in my blood, hand cruor hic de stipite manat, it is not the branches thou fightest against, Nam Polydorus ego, I am Jesus whom thou persecutest.
Think that thou Hearst him cry unto thee After this manner, jam parce sepulto, parce tuas scelerare manus, imbrue not thy hands in my blood, hand cruor hic de stipite manat, it is not the branches thou fightest against, Nam Polydorus ego, I am jesus whom thou Persecutest.
Secondly, the place where, ( In Jerusalem. ) Thirdly, that God will bring his judgements upon her, because of her wickednesse; not expressed but necessarily understood.
Secondly, the place where, (In Jerusalem.) Thirdly, that God will bring his Judgments upon her, Because of her wickedness; not expressed but necessarily understood.
by transgressing Gods commandment he lost his birth-right, and was shut out of Paradise, by committing treason against his Lord and King, his blood was stained,
by transgressing God's Commandment he lost his birthright, and was shut out of Paradise, by committing treason against his Lord and King, his blood was stained,
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and all his children were made uncapable of their fathers inheritance, but God (who is rightly termed the Father of all mercy and God of all consolation ) as he purposed to shew his justice in punishing the greater part of such, as so grievously incurred his displeasure:
and all his children were made uncapable of their Father's inheritance, but God (who is rightly termed the Father of all mercy and God of all consolation) as he purposed to show his Justice in punishing the greater part of such, as so grievously incurred his displeasure:
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and therefore in a Parliment holden before all times, it was enacted, that the natural son of God, the second person in the Trinity, should in the fulnesse of time take upon him mans flesh,
and Therefore in a Parliament held before all times, it was enacted, that the natural son of God, the second person in the Trinity, should in the fullness of time take upon him men Flesh,
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these be his people, and the sheep of his pasture, these be they which have this prerogative to be called the Sons of God, and the heirs of God annexed with Christ:
these be his people, and the sheep of his pasture, these be they which have this prerogative to be called the Sons of God, and the Heirs of God annexed with christ:
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Sathan hath a Kingdom, and Christ but a little flock, it is like to Bethleem in the land of Judah, but a little one amongst the Princes of Judah, it is like to Noahs flood, going and returning, like the 〈 ◊ 〉 flowing and ebbing, or like to the Moon filling and waining, and sometimes so eclipsed and darked with the earth, that thou canst not perceive, that Christ the son of righteousnesse doth shine upon it.
Sathan hath a Kingdom, and christ but a little flock, it is like to Bethlehem in the land of Judah, but a little one among the Princes of Judah, it is like to Noahs flood, going and returning, like the 〈 ◊ 〉 flowing and ebbing, or like to the Moon filling and waining, and sometime so eclipsed and darked with the earth, that thou Canst not perceive, that christ the son of righteousness does shine upon it.
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yet Gods flock was only contained in the family of Sheth, they only were called the Sons of God, afterward this flock was compassed in a very narrow fold, in Noahs family, it was enclosed in one Ark,
yet God's flock was only contained in the family of Sheth, they only were called the Sons of God, afterwards this flock was compassed in a very narrow fold, in Noahs family, it was enclosed in one Ark,
Thus it continued in a very narrow compasse till Abrahams time, and so downward, till it began to multiplie in the land of Egypt, and afterward in the promised Canaan, as yet it was still tyed to one place, there was but one pasture for Gods sheep, the rest of the world played the Harlot with other Lovers,
Thus it continued in a very narrow compass till Abrahams time, and so downward, till it began to multiply in the land of Egypt, and afterwards in the promised Canaan, as yet it was still tied to one place, there was but one pasture for God's sheep, the rest of the world played the Harlot with other Lovers,
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divide it into three parts with Ptolome, or into four with some later Writers, nay into six or seven with our last Geographers, and you shall not finde much above one of these seven which professe Christ.
divide it into three parts with Ptolemy, or into four with Some later Writers, nay into six or seven with our last Geographers, and you shall not find much above one of these seven which profess christ.
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so that if the Son of Man should now come, he should scarce finde faith in the Earth, the true profession of the Gospel, is confined in a little corner of the North-west,
so that if the Son of Man should now come, he should scarce find faith in the Earth, the true profession of the Gospel, is confined in a little corner of the Northwest,
how little will the remainder be after so many substractions? And no marvel, for many are called, but few are chosen, and broad is the way that leadeth to destruction.
how little will the remainder be After so many substractions? And no marvel, for many Are called, but few Are chosen, and broad is the Way that leads to destruction.
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and again such as though they make it not evidently true, yet they make it evidently credible, not only probable (for that is the imperfection of our notes,
and again such as though they make it not evidently true, yet they make it evidently credible, not only probable (for that is the imperfection of our notes,
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if you will believe him) nay, amongst those which admit of the Scriptures and ecclesiastical Histories and writings of the ancient Fathers, faciunt etiam evidentiam veritatis.
if you will believe him) nay, among those which admit of the Scriptures and ecclesiastical Histories and writings of the ancient Father's, faciunt etiam evidentiam veritatis.
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Lord, how plausible a doctrine would this have been unto Ahab, how would it have fitted his turne to plead for Baal? what meanest thou Eliah thus to trouble Israel? As though we were all Idolaters,
Lord, how plausible a Doctrine would this have been unto Ahab, how would it have fitted his turn to plead for Baal? what Meanest thou Elijah thus to trouble Israel? As though we were all Idolaters,
and thou only a true worshipper of God? Consider the matter aright, and thou shalt finde what a weak Ground thou standest upon, those are the true worshippers of God, who are the most in number,
and thou only a true worshipper of God? Consider the matter aright, and thou shalt find what a weak Ground thou Standest upon, those Are the true worshippers of God, who Are the most in number,
how pleasantly would it have sounded in the ears of the Jews? when Jeremiah thus prophesied? Behold (might they say) all the inhabitants of Judah and Jerusalem are against thee,
how pleasantly would it have sounded in the ears of the jews? when Jeremiah thus prophesied? Behold (might they say) all the inhabitants of Judah and Jerusalem Are against thee,
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and is the Spirit of God departed from us all to possesse thee? Thus Constantius disputed with Liberinorum Bishop of Rome against Athanasius, The whole world is of this opinion,
and is the Spirit of God departed from us all to possess thee? Thus Constantius disputed with Liberinorum Bishop of Room against Athanasius, The Whole world is of this opinion,
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But the example of the Jews will not much move our adversary, quia non est eadem ratio populi Judaeorum & populi Christianorum, and might the Church of Christians be still known, by the multitude of professors,
But the Exampl of the jews will not much move our adversary, quia non est Same ratio People Judaeorum & People Christians, and might the Church of Christians be still known, by the multitude of professors,
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Surely no, for scimus initio fuisse multo pauciores Christianos, quam essent Judaei, what better was she in the time of those ten bloody persecutions which indured for the space of three hundred years? when a man could no sooner make profession of his faith,
Surely no, for scimus initio Fuisse Much pauciores Christians, quam essent Judaei, what better was she in the time of those ten bloody persecutions which endured for the Molle of three hundred Years? when a man could not sooner make profession of his faith,
(If that be possible) then the Perilli of our time have invented to gratifie the Romish Phalaris. Come a little lower and compare the Church not with the number of the Gentiles, (which no Papist in the world can for shame deny to have ever exceeded the number of Christians) but with Heretikes, I mean not all sorts joyned together (for they will subscribe to Austin, the Church is every where,
(If that be possible) then the Perilli of our time have invented to gratify the Romish Phalaris. Come a little lower and compare the Church not with the number of the Gentiles, (which no Papist in the world can for shame deny to have ever exceeded the number of Christians) but with Heretics, I mean not all sorts joined together (for they will subscribe to Austin, the Church is every where,
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and Heresie every where, but the Church is the same evey where, Heresie is not the same but most different) but only the Arians, which sometimes have so overspread the whole Christian world,
and Heresy every where, but the Church is the same evey where, Heresy is not the same but most different) but only the Arians, which sometime have so overspread the Whole Christian world,
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they tearmed Scismatikes, call•ng them Joannites, and Ambrosians, and Athanasians, and Homousians: Even as the Papists at this day challenge the name of Catholikes, to themselves,
they termed Schismatics, call•ng them Joannites, and Ambrosians, and Athanasians, and Homoousians: Even as the Papists At this day challenge the name of Catholics, to themselves,
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They did not onely possesse the Church of Jerusalem, and Alexandria, and Antiochia, and Constantinople, and the rest in the Eastern Empire, but passing thence into the North,
They did not only possess the Church of Jerusalem, and Alexandria, and Antiochia, and Constantinople, and the rest in the Eastern Empire, but passing thence into the North,
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and from thence with the Gothes, and Vandals into Germany and France, and Spain, and Italy, (yea into Africk too) had infected all Churches in the West.
and from thence with the Goths, and Vandals into Germany and France, and Spain, and Italy, (yea into Africa too) had infected all Churches in the West.
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an Arrian sate in Peters chaire, the head of the Church that great Melchisedeck whose Priesthood is not to be compared to any other, their God and their Lord, the Pope himself, rather then he would die in the defence of the Gospel, subscribed to Arianisme; surely the whole Body must needs goe wrong, when the head did thus miscarry.
an Arrian sat in Peter's chair, the head of the Church that great Melchisedeck whose Priesthood is not to be compared to any other, their God and their Lord, the Pope himself, rather then he would die in the defence of the Gospel, subscribed to Arianism; surely the Whole Body must needs go wrong, when the head did thus miscarry.
This plague endured not for some small moment (like the Macedonian Empire which was but a Flash and gone ) but for the space of three hundred years and upward.
This plague endured not for Some small moment (like the Macedonian Empire which was but a Flash and gone) but for the Molle of three hundred Years and upward.
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and expelled the Orthodox Bishops and enjoyed their rooms, and instead of the true Christ worshipped an Idol of their own inventions? or rather in a few miserable and forlorne wretches, which remained in prisons and wildernesses,
and expelled the Orthodox Bishops and enjoyed their rooms, and instead of the true christ worshipped an Idol of their own Inventions? or rather in a few miserable and forlorn wretches, which remained in prisons and Wildernesses,
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and Antichrist was in the height of his pride, and the light of the Gospel was raked for up in the Ashes of Popery, in so much that that which Nazianzen spoke in the oration against the Arrians, might fitly have been applied against the Papists.
and Antichrist was in the height of his pride, and the Light of the Gospel was raked for up in the Ashes of Popery, in so much that that which Nazianzen spoke in the oration against the Arians, might fitly have been applied against the Papists.
Where be those that define the Church to be a multitude, and set at nought a little Flock? and yet if multitude should beare the bell away, the Papists should not have any such cause of triumph,
Where be those that define the Church to be a multitude, and Set At nought a little Flock? and yet if multitude should bear the bell away, the Papists should not have any such cause of triumph,
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There are at this day foure Religions in the world (if the name of Re•igion may bee given to them all) Judaisme, Paganisme, Mahumetanisme, and Christianisme: of all these Iudaisme is the least,
There Are At this day foure Religions in the world (if the name of Re•igion may be given to them all) Judaism, Paganism, Mahumetanism, and Christianity: of all these Judaism is the least,
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Mahumetanisme (which is a mixture craftily composed of the other three) both in largenesse of Countreys and multitude of people, goeth beyond all Christendome:
Mahumetanism (which is a mixture craftily composed of the other three) both in largeness of Countries' and multitude of people, Goes beyond all Christendom:
for it hath not only seated it self in the whole Turkish Empire, and the large kingdomes of the great Sophi, but spreadeth abroad in many places of the vast dominions of Tartarie, Cathaia, and China almost unto the Easterne Ocean,
for it hath not only seated it self in the Whole Turkish Empire, and the large kingdoms of the great Sophi, but spreadeth abroad in many places of the vast Dominions of Tartary, Cathay, and China almost unto the Eastern Ocean,
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and what it hath of latter years gained in the West, wee feel partly in the miserable distres•e of Hungary and Transilvania, and have just occasion •f greater feare,
and what it hath of latter Years gained in the West, we feel partly in the miserable distres•e of Hungary and Transylvania, and have just occasion •f greater Fear,
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for the Russians together with the Reliques of the Greek Church, the Armenians and the Christians that are under the Emperour of the Abassens, doe exceed the number of all those, which hold the Principles of the Romish Church.
for the Russians together with the Relics of the Greek Church, the Armenians and the Christians that Are under the Emperor of the Abassens, do exceed the number of all those, which hold the Principles of the Romish Church.
she hath every day recovered her light, the Gospel that was then hid under a bushel, is become like to Davids Sunne, which cometh forth as a Bridegroom out of his chamber,
she hath every day recovered her Light, the Gospel that was then hid under a bushel, is become like to Davids Sun, which comes forth as a Bridegroom out of his chamber,
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when Iezabel hath done what she can, in murthering the Lords Prophets, will affoord seven thousand men which have never bowed the knees of their hearts unto Baal.
when Jezebel hath done what she can, in murdering the lords prophets, will afford seven thousand men which have never bowed the knees of their hearts unto Baal.
In France wee have a farre greater number, in Germany the major part, almost all Polonie, all Denmarke, Swethen, Norway, Britain, and all the Islands in the Northern seas, which have taken the military Oath to fight under Christs standard.
In France we have a Far greater number, in Germany the Major part, almost all Poland, all Denmark, Sweden, Norway, Britain, and all the Islands in the Northern Seas, which have taken the military Oath to fight under Christ standard.
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or those in the Acts, who being demanded of Paul, whether they had received the holy Ghost, made answer that they never heard whether there was an holy Ghost or no. And little marvel;
or those in the Acts, who being demanded of Paul, whither they had received the holy Ghost, made answer that they never herd whither there was an holy Ghost or no. And little marvel;
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then did Bellarmines Collier, who being demanded what he believed, (quoth he) that which the Church beleeveth, being again demanded what that was, answered, the same which I beleeve:
then did Bellarmines Collier, who being demanded what he believed, (quoth he) that which the Church Believeth, being again demanded what that was, answered, the same which I believe:
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but Austen will teach him another lesson, Noli numerare turbas hominum incedentes latas vias, implentes crastinum circum, civitatis natalem clamando celebrantes, civitatem ipsam male vivendo turbantes, noli illas attendere, multi sunt,
but Austen will teach him Another Lesson, Noli numerare turbas hominum incedentes latas Ways, Implentes Tomorrow circum, civitatis Natalis clamando celebrantes, civitatem ipsam male vivendo turbantes, noli Illas attendere, multi sunt,
& quis numerat, sed pauci per viam augustam incedunt. Chrysostome will teach him that not in numeri magnitudine, sed in virtutis probitate consistit multitudo.
& quis numerat, sed Pauci per viam augustam incedunt. Chrysostom will teach him that not in Numeri Magnitude, said in virtue probitate consistit multitudo.
It was a prety stratageme of the Roman Captaine, when his Souldiers were few in number, to make every man draw a bough in the drie dust, that so the Samnites (with which he was to encounter) beholding them a farre off might believe that his Armie was greater then indeed it was:
It was a pretty stratagem of the Roman Captain, when his Soldiers were few in number, to make every man draw a bough in the dry dust, that so the Samnites (with which he was to encounter) beholding them a Far off might believe that his Army was greater then indeed it was:
Seeing that the Papists at this day, cannot compare neither with the number of Christians (taking the name generally for all such as professe the name of Jesus) nor with the Protestant Churches,
Seeing that the Papists At this day, cannot compare neither with the number of Christians (taking the name generally for all such as profess the name of jesus) nor with the Protestant Churches,
if we take an account onely of such as understand the Principles of their Religion: I see no reason why Bellarmine should make multitude a Note of the true Church;
if we take an account only of such as understand the Principles of their Religion: I see no reason why Bellarmine should make multitude a Note of the true Church;
and therefore he may be well censured with a hic magister non tenetur, or not a quod haec nota nihil notat, it was onely to make up the number of notes, that he may number one note, Nam cum non prosunt singula, multa juvant;
and Therefore he may be well censured with a hic magister non tenetur, or not a quod haec nota nihil Notat, it was only to make up the number of notes, that he may number one note, Nam cum non prosunt singula, Multa juvant;
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Secondly, doth Gods flock sometimes consist of a very small number? then it behoveth thee (beloved Christian) with greater diligence to trie and examine thy self,
Secondly, does God's flock sometime consist of a very small number? then it behooveth thee (Beloved Christian) with greater diligence to try and examine thy self,
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it is a common saying, he shall never have God for his father which hath not the Church for his mother, and he shall never be a member of the Church triumphant, which is not first of the Church Militant:
it is a Common saying, he shall never have God for his father which hath not the Church for his mother, and he shall never be a member of the Church triumphant, which is not First of the Church Militant:
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by the true preaching of the word, by the right use of the Sacraments, for where these two are performed according to the prescript of Gods word, there must needs be a true church;
by the true preaching of the word, by the right use of the Sacraments, for where these two Are performed according to the prescript of God's word, there must needs be a true Church;
whether thou be of that flock, which Christ calleth his garden, his sister, his spouse, his love, his doue, his undefiled, which the pillar and ground of truth, 1. Tim. 3. 13. the body of Christ, Eph. 1. 23. the temple of the Lord, Eph. 2. 21, which the gates of hell shall never prevaile against, Matth. 16. 18. Here thou must exercise thy wits, this must be thy care to finde thy selfe in this little number,
whither thou be of that flock, which christ calls his garden, his sister, his spouse, his love, his dove, his undefiled, which the pillar and ground of truth, 1. Tim. 3. 13. the body of christ, Ephesians 1. 23. the temple of the Lord, Ephesians 2. 21, which the gates of hell shall never prevail against, Matthew 16. 18. Here thou must exercise thy wits, this must be thy care to find thy self in this little number,
busie thy braines about it, and when thou hast done all thou canst, thou art but like a flie about a Candle, which playeth so long with the flame, that at length she burnes her wings and fals downe:
busy thy brains about it, and when thou hast done all thou Canst, thou art but like a fly about a Candle, which plays so long with the flame, that At length she burns her wings and falls down:
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thou must know it a posteriori, by the effect ▪ one effect of Gods immutable decree and an undoubted marke (to let all others passe) of Gods child is Sanctification:
thou must know it a posteriori, by the Effect ▪ one Effect of God's immutable Decree and an undoubted mark (to let all Others pass) of God's child is Sanctification:
Heb. 12. 14. So it is as true on the other side, that hee which walketh not after the flesh, but after the Spirit, is ingrafted into Christ, and shall never be condemned. So then holines of life is the true touchstone, to trie whether thou be of this number:
Hebrew 12. 14. So it is as true on the other side, that he which walks not After the Flesh, but After the Spirit, is ingrafted into christ, and shall never be condemned. So then holiness of life is the true touchstone, to try whither thou be of this number:
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it is indeed in the tongue, but it proceedeth from another fountaine, (the heart) and makes a man say with David, thy words have I hid within my heart, that I might not sinne against thee.
it is indeed in the tongue, but it Proceedeth from Another fountain, (the heart) and makes a man say with David, thy words have I hid within my heart, that I might not sin against thee.
but it is most severe against those sinnes which are the sweetest to man, because such sinnes as are most pleasant unto man, are most unpleasant in the sight of God.
but it is most severe against those Sins which Are the Sweetest to man, Because such Sins as Are most pleasant unto man, Are most unpleasant in the sighed of God.
but forgetteth that which is behind, endeavoureth to obtain that which is before, and followeth hard toward the marke for the price of the calling of God in Christ Jesus.
but forgetteth that which is behind, endeavoureth to obtain that which is before, and follows hard towards the mark for the price of the calling of God in christ jesus.
Beloved in our best beloved Jesus Christ, doe you all desire to be fully assu•ed that you are of that little number, whose names are written in the booke of life:
beloved in our best Beloved jesus christ, do you all desire to be Fully assu•ed that you Are of that little number, whose names Are written in the book of life:
if he doubt what shall become of his owne soule? that of the heathen Emperour, animula vagula blandula quae nunc abibis in locis, &c. Though it be allowed by popish Divinity, 'twill be but a cold comfort to a Christian on his death bed:
if he doubt what shall become of his own soul? that of the heathen Emperor, Animula Vagula blandula Quae nunc abibis in locis, etc. Though it be allowed by popish Divinity, it'll be but a cold Comfort to a Christian on his death Bed:
Let the remembrance of this, that holinesse of life is the cognisance of every true member of Christs Church, be as it were a knife to cut asunder the cords of vanitie wherewith Satan strives to strangle you,
Let the remembrance of this, that holiness of life is the cognisance of every true member of Christ Church, be as it were a knife to Cut asunder the cords of vanity wherewith Satan strives to strangle you,
Let it be as a spurre to prick you forward in the course of idlenesse, assuredly howsoever my words may now passe away as a wind, and not sinke into the hearts of many that shall heare them:
Let it be as a spur to prick you forward in the course of idleness, assuredly howsoever my words may now pass away as a wind, and not sink into the hearts of many that shall hear them:
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yet Cum volat ille dies, &c. When those muddie walles are readie to fall (and fall they must for all your daubing) there cannot a greater terrour befall you consciences (to make you feare that you are but rotten members at the best of Christs Church) then the remembrance of an evill life:
yet Cum Volatile Isle dies, etc. When those muddy walls Are ready to fallen (and fallen they must for all your daubing) there cannot a greater terror befall you Consciences (to make you Fear that you Are but rotten members At the best of Christ Church) then the remembrance of an evil life:
nor on the other side can there a greater comfort betide you, when your pitchers are ready to be broken at the cistern, then to assure your selves by your lives past (abounding with good workes which are the fruits of a justifying faith) that you are amongst those that God hath adopted to be his children.
nor on the other side can there a greater Comfort betide you, when your pitchers Are ready to be broken At the cistern, then to assure your selves by your lives passed (abounding with good works which Are the fruits of a justifying faith) that you Are among those that God hath adopted to be his children.
For then you may goe with greater desire• to your graves then a weary pilgrim unto his bed, assuring your soules, that your soules should be transported into Abrahams bosome, there to raigne with the holy Angels into eternall happiness, for ever more.
For then you may go with greater desire• to your graves then a weary pilgrim unto his Bed, assuring your Souls, that your Souls should be transported into Abrahams bosom, there to Reign with the holy Angels into Eternal happiness, for ever more.
for her perseverance in religion, it was Jerusalem: for as of all the countries in the world, he chose Judea, so of all the Cities of Judea, he preferred Jerusalem. Sometimes his tabernacle was placed in Shilo, but this he disliked,
for her perseverance in Religion, it was Jerusalem: for as of all the countries in the world, he chosen Judea, so of all the Cities of Judea, he preferred Jerusalem. Sometime his tabernacle was placed in Shilo, but this he disliked,
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Here was a Temple for the Lord, an habitation for the mightie God of Jacob, those that shall but sleightly peruse the grants and priviledges which God had promised this one City, will thinke that it had been as impossible for her to fall away,
Here was a Temple for the Lord, an habitation for the mighty God of Jacob, those that shall but slightly peruse the grants and privileges which God had promised this one city, will think that it had been as impossible for her to fallen away,
The hill of Sion is a faire place, even the joy of the whole earth, upon the North side lieth the citie of the great King, God is well knowne in her palaces, as a sure refuge.
The hill of Sion is a fair place, even the joy of the Whole earth, upon the North side lies the City of the great King, God is well known in her palaces, as a sure refuge.
Psal. 89. When the Israelites were yet in the Wilderness, God told them by his Servant Moses, that he had appointed them a place in the in the Land of Canaan, where they should all meet out of their severall tribes,
Psalm 89. When the Israelites were yet in the Wilderness, God told them by his Servant Moses, that he had appointed them a place in the in the Land of Canaan, where they should all meet out of their several tribes,
Psal. 122. Moreover he was there NONLATINALPHABET their chiefe Councell, or high Commission, (consisting of the King and Princes of the people, to wit, the chiefe of every tribe,
Psalm 122. Moreover he was there their chief Council, or high Commission, (consisting of the King and Princes of the people, to wit, the chief of every tribe,
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and unto which (as unto the Oracles of God) in difficult points, which could not be decided by Judges of particular Townes and Cities, they were to have recourse for the full determination thereof, according to that of the Prophet:
and unto which (as unto the Oracles of God) in difficult points, which could not be decided by Judges of particular Towns and Cities, they were to have recourse for the full determination thereof, according to that of the Prophet:
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If there rise a matter too hard for thee to judge betweene blood and blood, betweene plea and plea, betweene plague and plague, in the matters of controversie, within thy gates,
If there rise a matter too hard for thee to judge between blood and blood, between plea and plea, between plague and plague, in the matters of controversy, within thy gates,
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and aske, and they shall shew thee the sentence of judgement, and thou shalt doe according to that thing which they of that place (which the Lord hath chosen) shall shew thee,
and ask, and they shall show thee the sentence of judgement, and thou shalt do according to that thing which they of that place (which the Lord hath chosen) shall show thee,
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and thou shalt observe to doe according to all that they enforme thee, Deut. 17. Beside this, the law was there more diligently then in other places expounded;
and thou shalt observe to do according to all that they inform thee, Deuteronomy 17. Beside this, the law was there more diligently then in other places expounded;
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and by the promises of the Gospell, t• woo them unto God, the Iebusites which before time God had permitted to dwell amongst them, that they might be thornes in their eyes,
and by the promises of the Gospel, t• woo them unto God, the Jebusites which before time God had permitted to dwell among them, that they might be thorns in their eyes,
Was there ever Citie upon the face of the earth, which had such a Charter as this? the Citie where God had promised to be resident, where was the Arke of the Covenant,
Was there ever city upon the face of the earth, which had such a Charter as this? the city where God had promised to be resident, where was the Ark of the Covenant,
and the glorious Temple which Solomon had built at Gods appointment, where the Kings of Iudah had their abode, where the Law and the Prophets were diligently read and expounded unto the People, where all points of difficulty were handled, where was the Priests Palace, whither the whole land had recourse out of their severall Tribes, as unto the place where men ought to worship:
and the glorious Temple which Solomon had built At God's appointment, where the Kings of Iudah had their Abided, where the Law and the prophets were diligently read and expounded unto the People, where all points of difficulty were handled, where was the Priests Palace, whither the Whole land had recourse out of their several Tribes, as unto the place where men ought to worship:
and is Ierusalem so fallen from God, can there not one righteous man be found within her walles? is the holy citie become so wicked? is the faithful Spouse becom a harlot? are her Princes become rebels? her Judges murtherers? her gold dross her charitie oppression, her ripenes, rottennes? her almesdeeds, al-mis-deeds? Hath the leprosie of sin so infected every part of her body, that from the sole of the foot to the crown of the head, there is nothing whol therein,
and is Ierusalem so fallen from God, can there not one righteous man be found within her walls? is the holy City become so wicked? is the faithful Spouse become a harlot? Are her Princes become rebels? her Judges murderers? her gold dross her charity oppression, her ripeness, rottenness? her almsdeeds, al-mis-deeds? Hath the leprosy of since so infected every part of her body, that from the sole of the foot to the crown of the head, there is nothing Whole therein,
If you would have topical arguments after such a demonstration as this I could lead you through many places of invention, which would manifestly confirme my assertion.
If you would have topical Arguments After such a demonstration as this I could led you through many places of invention, which would manifestly confirm my assertion.
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I could shew you the Churches of Galatia, and Philippi, and Corinthus, which Paul had plant•d, Apollos and other Disciples had watered, and God had wonderfully encreased;
I could show you the Churches of Galatia, and Philippi, and Corinthus, which Paul had plant•d, Apollos and other Disciples had watered, and God had wonderfully increased;
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I could instance in Smyrna and Pergamus and Laodicea, &c. In which the Evangelist Iohn had so painfully laboured in Constantinople, and Ephesus, and Nice, and Chalcedon, famous for the generall Councels, in Carthage, and Hippo, and other Churches of Africke in Anticohia, the first God-mother of Christians,
I could instance in Smyrna and Pergamos and Laodicea, etc. In which the Evangelist John had so painfully laboured in Constantinople, and Ephesus, and Nicaenae, and Chalcedon, famous for the general Counsels, in Carthage, and Hippo, and other Churches of Africa in Anticohia, the First Godmother of Christians,
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the abomination of desolation (let him that heareth it, consider it) sitteth in their holy places, which are now nothing else but as it were an habitation for Dragons and Courts for Ostriches, instead of the Sacred Bible, they have entertained the blasphemous Alchoran, their Moph•i Mezin and Antippi, and such Idolatrous Mahometans have gotten the rooms of the ancient Fathers.
the abomination of desolation (let him that hears it, Consider it) Sitteth in their holy places, which Are now nothing Else but as it were an habitation for Dragons and Courts for Ostriches, instead of the Sacred bible, they have entertained the blasphemous Alcoran, their Moph•i Mezin and Antippi, and such Idolatrous Mahometans have got the rooms of the ancient Father's.
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I meane that strumpet which advanceth her selfe above the starrs of God: which saith, I am, and none else, and sings with Niobe in the Poet, Sum foelix, I am in a happy estate,
I mean that strumpet which Advanceth her self above the Stars of God: which Says, I am, and none Else, and sings with Niobe in the Poet, Sum Felix, I am in a happy estate,
which with Laodicea thinketh that she is rich and encreased with goods, and needeth nothing, where as indeed, (as anon you shall heare) she is wretched and miserable,
which with Laodicea Thinketh that she is rich and increased with goods, and needs nothing, where as indeed, (as anon you shall hear) she is wretched and miserable,
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Nineve had such a conceit of her selfe, and did so farre presume upon her strength, that she thought it had been impossible for all the powers of the world to bring her under the hatches.
Nineveh had such a conceit of her self, and did so Far presume upon her strength, that she Thought it had been impossible for all the Powers of the world to bring her under the Hates.
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The same may be said of Rome, (suppose that none of these cities which I have last mentioned may paralell with her) is she better then Jerusalem, which was seated upon such strong bulwarkes,
The same may be said of Room, (suppose that none of these cities which I have last mentioned may parallel with her) is she better then Jerusalem, which was seated upon such strong bulwarks,
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for she is not unlike to him who could not espie a ship floating upon the seas, but presently said it was his) and more then all the Papists in the world can prove to be her due;
for she is not unlike to him who could not espy a ship floating upon the Seas, but presently said it was his) and more then all the Papists in the world can prove to be her due;
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and the Metropolis of all Christendome? So was Jerusalem, in respect of the Inhabitants of Iurie. Which at that time wer the only people which God had chosen.
and the Metropolis of all Christendom? So was Jerusalem, in respect of the Inhabitants of Jury. Which At that time were the only people which God had chosen.
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so were Jewes unto the high court of Ierusalem; did Peter the Prince of the Apostles, the porter of heaven gates, remove his chaire from Antiochia and placed it at Rome? so did the Lord his tabernacle from Shiloh to Ierusalem, hath Rome the head,
so were Jews unto the high court of Ierusalem; did Peter the Prince of the Apostles, the porter of heaven gates, remove his chair from Antiochia and placed it At Room? so did the Lord his tabernacle from Shiloh to Ierusalem, hath Room the head,
or chiefe Bishop of all christendome? Ierusalem had the like, is she the keeper and dispenser of the Lords treasurie? So was Ierusalem: doth she challenge a freedome for persevering in the truth? Ierusalem had better grounds to doe the like:
or chief Bishop of all Christendom? Ierusalem had the like, is she the keeper and dispenser of the lords treasury? So was Ierusalem: does she challenge a freedom for persevering in the truth? Ierusalem had better grounds to do the like:
All her titles that she can any way lay claim unto ▪ will not make her better then Ierusalem, which became such an Apostate, that not one godly man could be found in her.
All her titles that she can any Way lay claim unto ▪ will not make her better then Ierusalem, which became such an Apostate, that not one godly man could be found in her.
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So that she cannot challenge any priviledge to her selfe from falling to the like wickednes, that which happens to the one, may befal the other, U•lesse she can deal with the truth,
So that she cannot challenge any privilege to her self from falling to the like wickedness, that which happens to the one, may befall the other, U•lesse she can deal with the truth,
Can any good thing come out of Nazareth? If any shall wonder that there should be any defect in Rome, which so many ages hath been counted the mother and nurse of true religion:
Can any good thing come out of Nazareth? If any shall wonder that there should be any defect in Room, which so many ages hath been counted the mother and nurse of true Religion:
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and what pains she taketh in decking herselfe, and in painting her ugly wrinkled face, that she may allure Men destitute of understanding, to forsake their first love, and commit follie with her.
and what pains she Takes in decking herself, and in painting her ugly wrinkled face, that she may allure Men destitute of understanding, to forsake their First love, and commit folly with her.
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Which when she had done, she is no better then those degenerous spirits of Nobilitie and Gentrie, who when they have nothing in themselves worthy the •least commendation, will digg up the col• root whence they sprang.
Which when she had done, she is no better then those degenerous spirits of Nobilt and Gentry, who when they have nothing in themselves worthy the •least commendation, will dig up the col• root whence they sprang.
those impious assertions which they maintaine against the reformed churches (for oppagning whereof, many holy Martyrs have with their blood dyed the skirts of the purple whore) may sufficiently witnesse.
those impious assertions which they maintain against the reformed Churches (for oppagning whereof, many holy Martyrs have with their blood died the skirts of the purple whore) may sufficiently witness.
What I shall tell you of their prayers for the dead, their Sacrifice of the Masse, their communicating under one kinde, their vows, their forbidding of ma•riages, their indulgences, their Purgatorie, their workes of Supererogation,
What I shall tell you of their Prayers for the dead, their Sacrifice of the Mass, their communicating under one kind, their vows, their forbidding of ma•riages, their Indulgences, their Purgatory, their works of Supererogation,
and a number moe, by which like the Silver Smiths of Diana, they have gotten their goods? all which make a goodly show of holinesse, to such as are blinded with the mists of ignorance, by reason that the candle of the word is covered under a Bushell and locked up in the closet of an unknowne tongue,
and a number more, by which like the Silver Smiths of Diana, they have got their goods? all which make a goodly show of holiness, to such as Are blinded with the mists of ignorance, by reason that the candle of the word is covered under a Bushel and locked up in the closet of an unknown tongue,
their Purgatory fire borrowed from the Superstitious Ethnicks, to keep their Kitchins hot their Masses, massacres of soules, their Holy-water, crucifixes, reliques,
their Purgatory fire borrowed from the Superstitious Ethnics, to keep their Kitchens hight their Masses, massacres of Souls, their Holy water, crucifixes, Relics,
yet it must be taken for sound Divinitie, because as a great Cardinall speakes, if any man have the interpretation of the Romish Church, of any place of Scripture,
yet it must be taken for found Divinity, Because as a great Cardinal speaks, if any man have the Interpretation of the Romish Church, of any place of Scripture,
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Drinke ye all of this, that is not all, but some, to wit, the Clergie, Marriage is honourable amongst all men, not all, but some, the Laitie: Cast not Pearls before Swine;
Drink you all of this, that is not all, but Some, to wit, the Clergy, Marriage is honourable among all men, not all, but Some, the Laity: Cast not Pearls before Swine;
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The fishes of the Sea, that is the souls in Purgatorie, The Beasts of the Land, that is, the men of this world, The fowles of the heaven, that is the souls of the blessed which the Pope hath canonized.
The Fish of the Sea, that is the Souls in Purgatory, The Beasts of the Land, that is, the men of this world, The fowls of the heaven, that is the Souls of the blessed which the Pope hath canonized.
because he which said, Peter feed my sheep, said also, Arise Peter and kill: if he had pressed the Text a little further, he might by the same Argument have proved his Holy Father to be an Antropophagus or Caniball because it is not simply said, Arise Peter and kill, but Arise Peter kill and eat, unless he had Bellarmines wit, who proveth the Popes Supremacy, not from the first word kill, but from the second word eat.
Because he which said, Peter feed my sheep, said also, Arise Peter and kill: if he had pressed the Text a little further, he might by the same Argument have proved his Holy Father to be an Antropophagus or Cannibal Because it is not simply said, Arise Peter and kill, but Arise Peter kill and eat, unless he had Bellarmines wit, who Proves the Popes Supremacy, not from the First word kill, but from the second word eat.
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Whether Rome go not beyond her in this particular, he that hath but half an eye may plainly see, Cur natos toties crudelis tu quoque falsis Ludis imaginibus? —
Whither Room go not beyond her in this particular, he that hath but half an eye may plainly see, Cur natos Twice crudelis tu quoque falsis Ludis imaginibus? —
We do not read of many Idols that were famous amongst the Jews, there was Ashtoreth the God of the Sidonians, and Milcom the abhomination of the Moabites, and Chemosh the abhomination of the children of Ammon, and Baal, and a few more:
We do not read of many Idols that were famous among the jews, there was Ashtoreth the God of the Sidonians, and Milcom the abomination of the Moabites, and Chemosh the abomination of the children of Ammon, and Baal, and a few more:
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She is more like to the old Gentiles, who did acknowledge one chief Jupiter, NONLATINALPHABET, And, Jupiter Omnipotens, qui res hominum { que } Deûm { que } Aeternis regis imperiis:
She is more like to the old Gentiles, who did acknowledge one chief Jupiter,, And, Jupiter Omnipotens, qui Rest hominum { que } Deûm { que } Eternal regis imperiis:
and as they had twelve which they counted greater gods, which Ennius containeth in these old verses, Juno, vesta, Minerva, Ceres, Diana, Venus, Mars. Mercurius, Jovis, Neptunus, Vulcanus, Apollo.
and as they had twelve which they counted greater God's, which Ennius Containeth in these old Verses, Juno, vesta, Minerva, Ceres, Diana, Venus, Mars. Mercurius, Jovis, Neptunus, Vulcanus, Apollo.
but many lesser gods and goddesses for particular purposes, as for their waters, Lympha, for her Gardens, Pomona, for their grounds, Terminus, &c So the Papists have the twelve Apostles, which (with the Platonists ) they use as Mediatours betweene them and the high God,
but many lesser God's and Goddesses for particular Purposes, as for their waters, Lympha, for her Gardens, Pomona, for their grounds, Terminus, etc. So the Papists have the twelve Apostles, which (with the Platonists) they use as Mediators between them and the high God,
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as the Trojans in the Poet used the mediation of Venus to obtain favour of Jupiter. Now for particular matters, there is scarce any thing but they have a God or Goddesse for it:
as the Trojans in the Poet used the mediation of Venus to obtain favour of Jupiter. Now for particular matters, there is scarce any thing but they have a God or Goddess for it:
When they are in feare of the plague they pray to Sebastian; against the falling sicknesse to Valentine, against sudden death to Christopher, against the Ring-worm to Anthony. Now then as Pythagoras from the print of Hercules his foote in the games of Olympus, did collect the bignesse of his whole body.
When they Are in Fear of the plague they pray to Sebastian; against the falling sickness to Valentine, against sudden death to Christopher, against the Ringworm to Anthony. Now then as Pythagoras from the print of Hercules his foot in the games of Olympus, did collect the bigness of his Whole body.
and how well she may paralel with Jerusalem in my Text. I might take occasion to speak of that preheminence, which the Pope challengeth over all Christian Kings (Gods immediate Deputies on earth) by reason of a supposed Authority, given unto Peter, whose successor he pretendeth himselfe to be the very same argument in substance, by which the Turk claimeth the Westerne Empire,
and how well she may parallel with Jerusalem in my Text. I might take occasion to speak of that pre-eminence, which the Pope Challengeth over all Christian Kings (God's immediate Deputies on earth) by reason of a supposed authority, given unto Peter, whose successor he pretendeth himself to be the very same argument in substance, by which the Turk claimeth the Western Empire,
she which sometime was the Emperesse of the World, doth obey him which is stiled a servant of servants, he may well use Tyberius his words or those of the Poet.
she which sometime was the Empress of the World, does obey him which is styled a servant of Servants, he may well use Tiberius his words or those of the Poet.
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How farre Rome goeth beyond Ierusalem, even in this also wee may have a little taste in our holy English Catholicks, the remainder of the Romish Church,
How Far Room Goes beyond Ierusalem, even in this also we may have a little taste in our holy English Catholics, the remainder of the Romish Church,
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and the onely true Professors (if yee will believe them) of the ancient faith in this Kingdome but trie them by the works of regeneration (the principall bodie of true Christianitie) and you shall finde, that in prophanation of Gods Sabbath, in swearing and blaspheming, in lying and cozening, in drunkennesse and whoredome, in oppression,
and the only true Professors (if ye will believe them) of the ancient faith in this Kingdom but try them by the works of regeneration (the principal body of true Christianity) and you shall find, that in profanation of God's Sabbath, in swearing and blaspheming, in lying and cozening, in Drunkenness and whoredom, in oppression,
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And why should they make conscience of these sinnes, seeing their holy Mother is as it were a faire royall Exchange, where any sinne may be bought at a reasonable rate.
And why should they make conscience of these Sins, seeing their holy Mother is as it were a fair royal Exchange, where any sin may be bought At a reasonable rate.
Bernard is more sharpe against the abuses of his time (though the rotten hmours were but then in gathering) when he complaineth, that the covetous, luxurious, ambitious, incestuous;
Bernard is more sharp against the Abuses of his time (though the rotten hmours were but then in gathering) when he Complaineth, that the covetous, luxurious, ambitious, incestuous;
I intend now to lay open her monstrous cruelties and bloody massacres, of such as truly professe the Gospel of Christ, in which point she doth very well resemble (Shall I say) Ierusalem, which killed the Prophets, and stoned them, that were sent to her? Nay, rather old Rome under Nero, as often as the Emperour gave commandement that any should bee slaine or banished (saith Tacitus) did they give thankes unto God:
I intend now to lay open her monstrous cruelties and bloody massacres, of such as truly profess the Gospel of christ, in which point she does very well resemble (Shall I say) Ierusalem, which killed the prophets, and stoned them, that were sent to her? Nay, rather old Room under Nero, as often as the Emperor gave Commandment that any should be slain or banished (Says Tacitus) did they give thanks unto God:
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but it shall be received at Rome, with Bonefires and Hymns in most triumphant manner? all which things when I consider, I am fully resolved that a learned Divine of later yeares, doth not speak of any malicious humour when he saith that there be three points of divinity, (he calleth them Capita arcana Theologiae ) which go current in Rome. The first, that there is no God:
but it shall be received At Room, with Bonfires and Hymns in most triumphant manner? all which things when I Consider, I am Fully resolved that a learned Divine of later Years, does not speak of any malicious humour when he Says that there be three points of divinity, (he calls them Capita arcana Theologiae) which go current in Room. The First, that there is no God:
the Second, that whatsoever is written of Christ is lies and deceits. The third that the Doctrine of the resurrection and the last judgement is meerly fabulous;
the Second, that whatsoever is written of christ is lies and Deceits. The third that the Doctrine of the resurrection and the last judgement is merely fabulous;
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For there is no state so strong, no Citie so fenced, but the sinnes of the people will bring it unto destruction, which is my third and last proposition out of the second generall branch of my Text, whereof I am now by your patience to intreat.
For there is no state so strong, no city so fenced, but the Sins of the people will bring it unto destruction, which is my third and last proposition out of the second general branch of my Text, whereof I am now by your patience to entreat.
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after much study, and many serious consultations with nature, could never finde out. The Epicures attribute it to Fortune, the Stoicks to Destinie, the Pythagorians to numbers.
After much study, and many serious Consultations with nature, could never find out. The Epicureans attribute it to Fortune, the Stoics to Destiny, the Pythagoreans to numbers.
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Aristotle (who of all others cometh nearest unto the truth) maketh the cause to be a disharmonie in the bodie politick, as too much wealth of some few, the great miserie of many, injurie:
Aristotle (who of all Others comes nearest unto the truth) makes the cause to be a disharmony in the body politic, as too much wealth of Some few, the great misery of many, injury:
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How doth he shift himself to prove his opinion sound, by instances of the most Common-wealths that have been hitherto in account, adding or detracting years at his pleasure, from the Calculation of the best Chronologers, to make the number square,
How does he shift himself to prove his opinion found, by instances of the most Commonwealths that have been hitherto in account, adding or detracting Years At his pleasure, from the Calculation of the best Chronologers, to make the number square,
The common sort of Astrologians, refer it to the Planets and Stars, making such a scheme at the first foundation of any Citie, which made Varro (as Plutarch witnesseth) so earnest with Taruncius Firmanus, to enquire the opposition,
The Common sort of Astrologians, refer it to the Planets and Stars, making such a scheme At the First Foundation of any city, which made Varro (as Plutarch Witnesseth) so earnest with Taruncius Firmanus, to inquire the opposition,
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Copernicus will have the conversion and motion of the center of his imaginary excentricle circle (which circle according to him, is not caused by the Heavens motion (for the Heavens in his opinion are unmoveable) but by the earth, which he will have to be continually wheeled about, to be the cause of these alterations of Common-wealths.
Copernicus will have the conversion and motion of the centre of his imaginary excentricle circle (which circle according to him, is not caused by the Heavens motion (for the Heavens in his opinion Are Unmovable) but by the earth, which he will have to be continually wheeled about, to be the cause of these alterations of Commonwealths.
Thus while they groped in the dark, they missed their mark, as the Sodomites did Lots door, and while they professed themselves wise, they became fools.
Thus while they groped in the dark, they missed their mark, as the Sodomites did Lots door, and while they professed themselves wise, they became Fools.
He striketh with a witnesse, when once he begins to smite in his proceedings against the sins of men, he hath a double method sometimes, (and this method is most usual when he proceedeth against the sins of his children) he comes to them as he came to Elias. First he sendeth a mighty strong winde, to blow down the tall cedars,
He striketh with a witness, when once he begins to smite in his proceedings against the Sins of men, he hath a double method sometime, (and this method is most usual when he Proceedeth against the Sins of his children) he comes to them as he Come to Elias. First he sends a mighty strong wind, to blow down the tall cedars,
like John Baptist have prepared away for the Lord) he comes himselfe in a soft voice, the gratious and sweet promises of the Gospell, to seale a pardon to such,
like John Baptist have prepared away for the Lord) he comes himself in a soft voice, the gracious and sweet promises of the Gospel, to seal a pardon to such,
And this may be termed Gods Ordo compositivus: Sometimes (and this is more usuall, especially when he proceeds against the wicked, he taketh a contrary course:
And this may be termed God's Ordo compositivus: Sometime (and this is more usual, especially when he proceeds against the wicked, he Takes a contrary course:
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First, he comes in a soft and still voyce, to wooe them to himselfe: But when they harden their hearts, and will not be reclaimed from their evill wayes,
First, he comes in a soft and still voice, to woo them to himself: But when they harden their hearts, and will not be reclaimed from their evil ways,
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then at length he will send a fire to devoure them, and an Earthquak and mighty strong wind to scatter them away like chaff from the face of the earth, and to blow them down even into the bottome of Hell,
then At length he will send a fire to devour them, and an Earthquake and mighty strong wind to scatter them away like chaff from the face of the earth, and to blow them down even into the bottom of Hell,
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and this I may fitly call Gods ordo resolutivus; it is said of Alexander, that when he besieged certaine Citie, he held out a Lamp, proclaiming a pardon to as many as would yeild themselves before the Lamp was burned:
and this I may fitly call God's ordo resolutivus; it is said of Alexander, that when he besieged certain city, he held out a Lamp, proclaiming a pardon to as many as would yield themselves before the Lamp was burned:
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Downe with it, downe with it, even to the ground, tribulation and anguish, fire and brimstone, storm and tempest, this shall be their portion to drink.
Down with it, down with it, even to the ground, tribulation and anguish, fire and brimstone, storm and tempest, this shall be their portion to drink.
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as thou goest unto Zoar, if the stinke of her sinnes ascend into heaven, shall be converted into a stinking Fen, for an everlasting remembrance of her iniquity.
as thou goest unto Zoar, if the stink of her Sins ascend into heaven, shall be converted into a stinking Fen, for an everlasting remembrance of her iniquity.
if she be withall a sinfull and Idolatrous City, she and all that is in her, both man and woman, young and old, Oxe and Asse, shall be utterly destroyed.
if she be withal a sinful and Idolatrous city, she and all that is in her, both man and woman, young and old, Ox and Ass, shall be utterly destroyed.
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Babylon, which Aristotle for the greatnesse cals rather a region then a City, the Empresse of the earth, the Princesse of Cities, the glory of Kingdomes, the beauty and pride of the Caldeans, which said, I sit as Queene, I am no widdow, and shall see no mourning:
Babylon, which Aristotle for the greatness calls rather a region then a city, the Empress of the earth, the Princess of Cities, the glory of Kingdoms, the beauty and pride of the Chaldaeans, which said, I fit as Queen, I am no widow, and shall see no mourning:
If she continue in her sinnes, shall bee as the destruction of God in Sodome and Gomorrah, it shall not be inhabited for ever, neither shall it be dwelled for ever from generation to generation,
If she continue in her Sins, shall be as the destruction of God in Sodom and Gomorrah, it shall not be inhabited for ever, neither shall it be dwelled for ever from generation to generation,
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nor magnificent buildings, that shall free her from Gods punishing hand may, Ierusalem in my ext, the Vine that Gods right hand had planted, the Citie of the Gr•at King, the holy place of the Tabernacle of the most high, the beauty of Israel, the glory of Nations,
nor magnificent buildings, that shall free her from God's punishing hand may, Ierusalem in my exit, the Vine that God's right hand had planted, the city of the Gr•at King, the holy place of the Tabernacle of the most high, the beauty of Israel, the glory of nations,
and Princesses of Provinces, if shee will not be awaked from her sinnes, shall not be much better then the destruction of Sodome and the miserable desolation of dolefull Gomorrah, her was shall be turned into heapes of dust, her houses consumed, her Temple burned, her treasurie empty, her inhabitants killed:
and Princesses of Provinces, if she will not be awaked from her Sins, shall not be much better then the destruction of Sodom and the miserable desolation of doleful Gomorrah, her was shall be turned into heaps of dust, her houses consumed, her Temple burned, her treasury empty, her inhabitants killed:
Now all these punishments came upon them for an ensample and and are written to admonish you upon whom the ends of the world are come, that you should be armed and warned, that you should see and foresee, before the time be past, ut quorum facta imitamini eorum exitum perhorrescatis, that if you tread in their foot-steps you should remember their downfals, God is the same God still, hee is as strong as ever hee was, hee is as just to revenge as ever hee was, his Arme is not shortened, his strength is not abated, his wrath is not turned away from sinne,
Now all these punishments Come upon them for an ensample and and Are written to admonish you upon whom the ends of the world Are come, that you should be armed and warned, that you should see and foresee, before the time be past, ut quorum facta imitamini Their exitum perhorrescatis, that if you tread in their footsteps you should Remember their downfalls, God is the same God still, he is as strong as ever he was, he is as just to revenge as ever he was, his Arm is not shortened, his strength is not abated, his wrath is not turned away from sin,
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It is noted of Pyrrhus and Haniball, that they could quickly conquer a Citie, but they could never keep that which they had once subdued I little marvell, that the wicked have great facility in heaping up of riches,
It is noted of Phyrrhus and Hannibal, that they could quickly conquer a city, but they could never keep that which they had once subdued I little marvel, that the wicked have great facility in heaping up of riches,
as to lay pillowes under your elbowes, whereby you may securely sleep in your sins, Multi sunt placentini, & laudenses pauci Veronenses, many come hither from Placentia, and Lauda but few from Verona. I doubt not but ye will all with your tongues confesse my proposition to be true,
as to lay pillows under your elbows, whereby you may securely sleep in your Sins, Multi sunt Placentini, & laudenses Pauci Veronenses, many come hither from Placentia, and Lauda but few from Verona. I doubt not but you will all with your tongues confess my proposition to be true,
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conscionable and true, and faithfull dealing, which my Prophet as I suppose meaneth, by executing of judgement, and seeking of the Truth, is like an Almanack out of date, every man hath found out a new way, both to maintain and better his estate, this old way is too farre about.
conscionable and true, and faithful dealing, which my Prophet as I suppose means, by executing of judgement, and seeking of the Truth, is like an Almanac out of date, every man hath found out a new Way, both to maintain and better his estate, this old Way is too Far about.
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This is the way he taketh to support his house, God loves not such an Arithmetician as spendeth his whole study about Multiplication, and the Rule of falshood, and can never learn, the practise of Division.
This is the Way he Takes to support his house, God loves not such an Arithmetician as spendeth his Whole study about Multiplication, and the Rule of falsehood, and can never Learn, the practise of Division.
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feedeth his Client with golden hopes, and sugred words, and in the meane time like Lachesis draweth in length the thread of contention, using unnecessary delayes,
feeds his Client with golden hope's, and sugared words, and in the mean time like Lachesis draws in length the thread of contention, using unnecessary delays,
and posting off the matters from Court to Court, Tearm to Tearm, year to year, not unlike the cogging Surgeon, who in hope of greater gain doth poyson the wound, that it may be longer in curing,
and posting off the matters from Court to Court, Term to Term, year to year, not unlike the cogging Surgeon, who in hope of greater gain does poison the wound, that it may be longer in curing,
or (if I may use a homely comparison) like the waggish Boy in the streets, who when he seeth two dogs snarling and grinning one at another for a bone, is never at rest till (for his own pleasure,
or (if I may use a homely comparison) like the waggish Boy in the streets, who when he sees two Dogs snarling and grinning one At Another for a bone, is never At rest till (for his own pleasure,
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but little for their profit) hee hath brought them à rictu ad morsum, to trie their right by their teeth, till at length the weaker be enforced to resigne up his right to the stronger:
but little for their profit) he hath brought them à rictu ad morsum, to try their right by their teeth, till At length the Weaker be Enforced to resign up his right to the Stronger:
The Citizen that liveth on his trade, is like to the idolatrous Jewes in the Psalmist, which worship the Images of Canaan; Canaan signifieth a Merchant,
The Citizen that lives on his trade, is like to the idolatrous Jews in the Psalmist, which worship the Images of Canaan; Canaan signifies a Merchant,
The countrey Landlord (for though I speak in Jerusalem, yet I do not doubt but some of every quarter of Judah doth hear mee, whom the Lord hath endowed with ample possessions, that hee should be as it were Pater Patriae, an upholder of his Countrey, a maintainer of justice, a scourge of vice, a protector of Religion, a shelter for the distressed to defend them from the rage of oppressors,
The country Landlord (for though I speak in Jerusalem, yet I do not doubt but Some of every quarter of Judah does hear me, whom the Lord hath endowed with ample possessions, that he should be as it were Pater Patriae, an upholder of his Country, a maintainer of Justice, a scourge of vice, a protector of Religion, a shelter for the distressed to defend them from the rage of Oppressors's,
Hath no man condemned thee? neither do I. Marry, withall I adde that of John, If thine own conscience condemn not thee, God is greater then thy conscience, and knoweth all things;
Hath no man condemned thee? neither doe I Marry, withal I add that of John, If thine own conscience condemn not thee, God is greater then thy conscience, and Knoweth all things;
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yet like swift Dromedaries they runne by their wayes, and like the wilde Asse used to the wildernesse, which snuffeth the wind by occasion at her pleasure, as the Prophet speaks;
yet like swift Dromedaries they run by their ways, and like the wild Ass used to the Wilderness, which snuffeth the wind by occasion At her pleasure, as the Prophet speaks;
Every one can be angry if his worldly purpose be crossed never so little, but few or none will say with David; it grieveth me when I see the transgressors,
Every one can be angry if his worldly purpose be crossed never so little, but few or none will say with David; it Grieveth me when I see the transgressors,
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but few or none can shed one tear, Miserè terendo oculos (as he speaks in the Comedy) for their sinnes, much lesse weep bitterly as Peter did, or have their eyes gush out with water, because other men keep not Gods Lawes:
but few or none can shed one tear, Miserè terendo Eyes (as he speaks in the Comedy) for their Sins, much less weep bitterly as Peter did, or have their eyes gush out with water, Because other men keep not God's Laws:
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with David many will sing to the Vi•l, and invent to themselves instruments of musick like David as the Israelites did; But few will say with him, All my delight is in thy commandements;
with David many will sing to the Vi•l, and invent to themselves Instruments of music like David as the Israelites did; But few will say with him, All my delight is in thy Commandments;
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The Prophet in that place applieth it to the land of Judah, Surely the vineyard of the Lord of hosts, is the land of Israel, and the men of Judah, are his pleasant plants: me thinks I may not unfitly apply it unto this Island.
The Prophet in that place Applieth it to the land of Judah, Surely the vineyard of the Lord of hosts, is the land of Israel, and the men of Judah, Are his pleasant plants: me thinks I may not unfitly apply it unto this Island.
Surely the vineyard of the Lord of hosts is the land of Britaine, and the men of this land are his pleasant plants, Now therefore, O ye inhabitants of this land, judge I pray you, between him and his vineyard, what could hee have done unto it, that he hath not done? He hath planted it with his own right hand, he hath so hedged it about with his heavenly providence, that the wilde boare out of the woods cannot root it up,
Surely the vineyard of the Lord of hosts is the land of Britain, and the men of this land Are his pleasant plants, Now Therefore, Oh you inhabitants of this land, judge I pray you, between him and his vineyard, what could he have done unto it, that he hath not done? He hath planted it with his own right hand, he hath so hedged it about with his heavenly providence, that the wild boar out of the woods cannot root it up,
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if it be his pleasure, as long as the moon knoweth her course, and the sun his going down and let all that love the peace of Britaine say Amen. Now he hath long expected that it should bring forth grapes,
if it be his pleasure, as long as the moon Knoweth her course, and the sun his going down and let all that love the peace of Britain say Amen. Now he hath long expected that it should bring forth grapes,
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if this will not worke amendment, her judgement must be the greater. Fearfull was the case of Samaria, whom Gods punishments could not move to repentance.
if this will not work amendment, her judgement must be the greater. Fearful was the case of Samaria, whom God's punishments could not move to Repentance.
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even such a famine, that if we were not relieved from forrain countreys, Ten women might bake their bread in one Oven, as the Lord speaketh, Levit. 26. 26.
even such a famine, that if we were not relieved from foreign Countries', Ten women might bake their bred in one Oven, as the Lord speaks, Levit. 26. 26.
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like a man of warre, and like a gyant refreshed with wine, and bestirred himselfe (though not with the like violence) almost in every part of this kingdom:
like a man of war, and like a giant refreshed with wine, and bestirred himself (though not with the like violence) almost in every part of this Kingdom:
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Howbeit he is so mercifull that he will not suffer his whole displeasure as yet to arise, — Horum si singula duras Flectere non possunt, poterint tamen omnia, mentes:
Howbeit he is so merciful that he will not suffer his Whole displeasure as yet to arise, — Horum si singula duras Flectere non possunt, poterint tamen omnia, mentes:
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If each of these by themselves cannot prevaile with us ▪ yet if they be all put together, they may serve (as a threefold cord) to draw us unto repentance.
If each of these by themselves cannot prevail with us ▪ yet if they be all put together, they may serve (as a threefold cord) to draw us unto Repentance.
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hee is in bringing the windes out of his treasures, that hee may rain upon our heads a showre of vengeance which shall be the portion of all the ungodly to drink.
he is in bringing the winds out of his treasures, that he may rain upon our Heads a shower of vengeance which shall be the portion of all the ungodly to drink.
I began like a Barnabas, I will not end like Boanerges: my song had an Exordium of mercy, I am loath to bring for an Epilogue a thunderclap of judgement.
I began like a Barnabas, I will not end like Boanerges: my song had an Exordium of mercy, I am loath to bring for an Epilogue a thunderclap of judgement.
Wherefore (my beloved Brethren) now that you see the true causes of the ruines of every common-wealth and the judgement that hangeth over your heads (like Damocles his sword) for our iniquities;
Wherefore (my Beloved Brothers) now that you see the true Causes of the ruins of every commonwealth and the judgement that hangs over your Heads (like Damocles his sword) for our iniquities;
your garners shall be full and plenteous with all manner of store, your presses shall abound with Oyle and wine, your sheep shall bring forth thousands,
your garners shall be full and plenteous with all manner of store, your presses shall abound with Oil and wine, your sheep shall bring forth thousands,
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and which is better then all these, he will give you faithfull and painfull Pastors to feed you, his spirit to comfort you, his word to instruct you, his wisdom to direct you, his Angels to watch over you, his grace to assist you,
and which is better then all these, he will give you faithful and painful Pastors to feed you, his Spirit to Comfort you, his word to instruct you, his Wisdom to Direct you, his Angels to watch over you, his grace to assist you,
thus will he be with you, and direct you in the desert of this world, till he bring you into a faire and goodly place, the promised land, a land that floweth with better things then abundance of Milke and Honey, the celestial Paradise, the heavenly Canaan, the kingdome of glory prepared for you from the beginning of the world,
thus will he be with you, and Direct you in the desert of this world, till he bring you into a fair and goodly place, the promised land, a land that flows with better things then abundance of Milk and Honey, the celestial Paradise, the heavenly Canaan, the Kingdom of glory prepared for you from the beginning of the world,
To this kingdom, the God of all mercy bring us for his sake that bought us with his own blood, to whom with the Father and the holy Spirit, three persons in trinity,
To this Kingdom, the God of all mercy bring us for his sake that bought us with his own blood, to whom with the Father and the holy Spirit, three Persons in trinity,
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Iudas betrayest thou the son of man with a kisse? Being commanded to supply this place, I thought it not unfit for this present occasion, to look back into the story of our Saviours passion,
Iudas Betrayest thou the son of man with a kiss? Being commanded to supply this place, I Thought it not unfit for this present occasion, to look back into the story of our Saviors passion,
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and to seek out the cause of Judas his cruell, and more then hellish fact, in betraying his Master, which I find wrapped in the words already delivered unto you.
and to seek out the cause of Judas his cruel, and more then hellish fact, in betraying his Master, which I find wrapped in the words already Delivered unto you.
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What shall I give you, that upon whom soever I shall lay my hands, he may receive the holy Ghost? the other upon Judas the traitour, who offered to sell the giver of the holy Ghost for a small summe of money.
What shall I give you, that upon whom soever I shall lay my hands, he may receive the holy Ghost? the other upon Judas the traitor, who offered to fell the giver of the holy Ghost for a small sum of money.
and being disappointed of a profit which he expected, in regard that that boxe of ointment which he purposed to have sold, (that he might have converted a good part thereof to his own proper use,) was powred upon our Saviours head:
and being disappointed of a profit which he expected, in regard that that box of ointment which he purposed to have sold, (that he might have converted a good part thereof to his own proper use,) was poured upon our Saviors head:
yet if ye will listen unto me, and follow my counsell, I will quickly ease you of that care, upon this condition, that yee will afford me any reasonable reward for my paines;
yet if you will listen unto me, and follow my counsel, I will quickly ease you of that care, upon this condition, that ye will afford me any reasonable reward for my pains;
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yet he will not betray him unlesse he have something for his pains. And therefore before he make any promise of delivering him, he covenanteth for a price:
yet he will not betray him unless he have something for his pains. And Therefore before he make any promise of delivering him, he Covenanteth for a price:
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As it was in Judas, so was it in Achan; no doubt but Achan had given lodging to covetousnesse before the overthrow of Jericho ▪ but then he had the opportunity offered him.
As it was in Judas, so was it in achan; no doubt but achan had given lodging to covetousness before the overthrow of Jericho ▪ but then he had the opportunity offered him.
for curing him, and his master absolutely refusing them, he thought then was the golden occasion offered him to satiate his greedy desires, and therefore posts after Naaman to get something of him.
for curing him, and his master absolutely refusing them, he Thought then was the golden occasion offered him to satiate his greedy Desires, and Therefore posts After Naaman to get something of him.
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yet there is some reliques of the image of God in their understanding, whereby they have a glimpse of good and evil, which though it cannot moderate the will,
yet there is Some Relics of the image of God in their understanding, whereby they have a glimpse of good and evil, which though it cannot moderate the will,
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the first is such as think themselves sufficiently excused for committing any sinne, if they can bring any occasions or the allurements which have moved them to commit it.
the First is such as think themselves sufficiently excused for committing any sin, if they can bring any occasions or the allurements which have moved them to commit it.
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if it had not been for his vineyard which was so commodious for his house? Might not Achan have avouched that he would never have transgressed the Lords commandment by taking of the excommunicate thing,
if it had not been for his vineyard which was so commodious for his house? Might not achan have avouched that he would never have transgressed the lords Commandment by taking of the excommunicate thing,
if the Lord had not had a greater respect unto Abels sacrifice, then unto his? It is true indeed, that such objects may occurre, such inducements may happen,
if the Lord had not had a greater respect unto Abel's sacrifice, then unto his? It is true indeed, that such objects may occurre, such inducements may happen,
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as that the dearest of Gods children (which as long as they remain in these houses of clay do taste too much of the old Adam ) may thereby be led to commit grosse impieties.
as that the dearest of God's children (which as long as they remain in these houses of clay do taste too much of the old Adam) may thereby be led to commit gross impieties.
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If Peter had thought that the fear that the Jews put him in, by reason of the great cruelty which they used against his master, might have excused him for denying Christ, he might have spared his teares.
If Peter had Thought that the Fear that the jews put him in, by reason of the great cruelty which they used against his master, might have excused him for denying christ, he might have spared his tears.
and say that such and such provocations brought us to them: (for so the wickedest reprobate might be innocent) but to humble our selves before the Majesty of God,
and say that such and such provocations brought us to them: (for so the wickedest Reprobate might be innocent) but to humble our selves before the Majesty of God,
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and bent to those vices, of because such objects and allurements are wanting, as others have had) will boast (at least within themselves) that they have attained unto a farre greater measure of holinesse,
and bent to those vices, of Because such objects and allurements Are wanting, as Others have had) will boast (At least within themselves) that they have attained unto a Far greater measure of holiness,
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and the other never knew what lust meant? What grace for a weak spirited man, who was never moved with any excessive anger, not to be a murtherer? This is rather commendation worthy,
and the other never knew what lust meant? What grace for a weak spirited man, who was never moved with any excessive anger, not to be a murderer? This is rather commendation worthy,
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If the Dutch can leave his drunkenness, the Italian his lustfulness, the French his factiousness, the Spaniard his haughtiness, the English his gluttony,
If the Dutch can leave his Drunkenness, the Italian his lustfulness, the French his factiousness, the Spaniard his haughtiness, the English his gluttony,
When a certain Physiognomer looking upon Socrates, gathered by his complexion that he was given to lust and wantonness, the people which knew the continencie,
When a certain Physiognomer looking upon Socrates, gathered by his complexion that he was given to lust and wantonness, the people which knew the continency,
and provocations do concurre, for bringing that into act, which depraved nature most affecteth. The drunkard will sometimes abstain from his beastliness:
and provocations do concur, for bringing that into act, which depraved nature most affects. The drunkard will sometime abstain from his beastliness:
and he should have replyed, as Simon Peter did to Simon Magus: your mony perish with you, because ye think that the Son of God may be bought for money.
and he should have replied, as Simon Peter did to Simon Magus: your money perish with you, Because you think that the Son of God may be bought for money.
On the contrary it argueth weaknesse in Anacharsis the Scythian Philosopher (who used to say in commendation of his Country, that there were no Pipers in Scythia, because there were no Vines ) that falling into the company of some Cellar-knights which dranke for a wager, he tooke their part,
On the contrary it argue weakness in Anacharsis the Scythian Philosopher (who used to say in commendation of his Country, that there were no Pipers in Scythia, Because there were no Vines) that falling into the company of Some Cellar-knights which drank for a wager, he took their part,
So was Lots righteousnesse tried, not when he dwelled with Abraham, but when he was removed to Sodome: which though it was for the pleasantnes of the soyle like the garden of Eden, yet for wickedness and unnaturall uncleaness it surmounted Hell it self.
So was Lots righteousness tried, not when he dwelled with Abraham, but when he was removed to Sodom: which though it was for the pleasantness of the soil like the garden of Eden, yet for wickedness and unnatural uncleanness it surmounted Hell it self.
With Vlysses thou mayest live sober at Cyrces table, with Lot thou mayest persist honest among the Sed mites: otherwise if thou perswadest thy self, that thou doest well,
With Ulysses thou Mayest live Sobrium At Circles table, with Lot thou Mayest persist honest among the said mites: otherwise if thou persuadest thy self, that thou dost well,
and came into the high Priests hall, yet a poore damsell did so shake the rock of his faith that presently he denyed him, the rest immediately after he was taken forsooke him, and fled:
and Come into the high Priests hall, yet a poor damsel did so shake the rock of his faith that presently he denied him, the rest immediately After he was taken forsook him, and fled:
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but none of them did entertain any such suggestion as to betray him, save Iudas Iscariot, who before was entangled with the chaines and fetters of covetousness.
but none of them did entertain any such suggestion as to betray him, save Iudas Iscariot, who before was entangled with the chains and fetters of covetousness.
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what sinne to God and nature so odious, which the desire of money wil not cause a man to commit? A man betrayeth a man, a servant his Master, a creature delivers his Creator, the sonne of perdition the sonne of God;
what sin to God and nature so odious, which the desire of money will not cause a man to commit? A man betrayeth a man, a servant his Master, a creature delivers his Creator, the son of perdition the son of God;
The workes of the flesh are manifest (saith the Apostle) which are Idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, muther;
The works of the Flesh Are manifest (Says the Apostle) which Are Idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, muther;
I may add lying, swearing, stealing, oppressing, whence do they proceed, but from a covetous and insatiable heart? This is the womb where they ordinarily are bred.
I may add lying, swearing, stealing, oppressing, whence do they proceed, but from a covetous and insatiable heart? This is the womb where they ordinarily Are bred.
Be it gotten by theft, lying, stealing, swearing, forswearing, usurie, oppression, what way soever it be gotten, (faith the covetous in his heart) if it be gaine, it is well gotten.
Be it got by theft, lying, stealing, swearing, forswearing, Usury, oppression, what Way soever it be got, (faith the covetous in his heart) if it be gain, it is well got.
I wil only instance in one of our own country, (which methinks in al points, save in the difference of the parties betrayed, may be compared to this of Judas ) I mean Humphery Banister, servant to the Duke of Buckingham: whom the Duke had tenderly brought up,
I will only instance in one of our own country, (which methinks in all points, save in the difference of the parties betrayed, may be compared to this of Judas) I mean Humphrey Banister, servant to the Duke of Buckingham: whom the Duke had tenderly brought up,
and above all loved and trusted, in so much that being pursued by King Richard the third, he hid himselfe in Banisters house, thinking it to be the only Sanctuarie, where he might safely repose himselfe.
and above all loved and trusted, in so much that being pursued by King Richard the third, he hid himself in Banisters house, thinking it to be the only Sanctuary, where he might safely repose himself.
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But when King Richard had promised 1000 pounds to those that would finde him out, the desire of gaine so wrought with him, that presently he betrayed his Lord and master into the kings hands.
But when King Richard had promised 1000 pounds to those that would find him out, the desire of gain so wrought with him, that presently he betrayed his Lord and master into the Kings hands.
his mind hungereth as much for gold, as Dionysius his belly hungred for flesh, who used to stand all the day in the shambles, & quod emere non potuerat, oculis devorabat.
his mind hungereth as much for gold, as Dionysius his belly hungered for Flesh, who used to stand all the day in the shambles, & quod Emere non potuerat, oculis devorabat.
And here that comes in my mind which Herodotus recordeth of Alcmaeon the Athenian, who because he had kindly entertained the messengers which Croesus sent to the oracle of Delphos: Croesus sent for him and offered him asmuch gold as at one time hee could bear out of his treasure house.
And Here that comes in my mind which Herodotus recordeth of Alcmaeon the Athenian, who Because he had kindly entertained the messengers which Croesus sent to the oracle of Delphos: Croesus sent for him and offered him as gold as At one time he could bear out of his treasure house.
Alcmaeon not a little glad of the offer, prepared a large doublet with wide sleeves, a paire of breeches reaching down to his heeles, both of them fitter for Hercules then for himselfe.
Alcmaeon not a little glad of the offer, prepared a large doublet with wide sleeves, a pair of breeches reaching down to his heals, both of them fitter for Hercules then for himself.
They can no more lodge within the same breast then light with darknesse, the arke with Dagon, God with Mammon. It was Caesars saying, borrowed from Euripides in his Phoenissa: If justice must be broken, it must be for raigning.
They can no more lodge within the same breast then Light with darkness, the Ark with Dagon, God with Mammon. It was Caesars saying, borrowed from Euripides in his Phoenissa: If Justice must be broken, it must be for reigning.
and therefore the Poets faine, that when gold first began to be digged out of the earth, justice durst tarry no longer, but presently fled into heaven.
and Therefore the Poets feign, that when gold First began to be dug out of the earth, Justice durst tarry no longer, but presently fled into heaven.
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But if this mouth be once corrupted with gold, it will prove like the oracle of Delphos of which Demosthenes complained in his time, that it did NONLATINALPHABET, speak nothing but what Philip, which gave it a fee, would have it to say.
But if this Mouth be once corrupted with gold, it will prove like the oracle of Delphos of which Demosthenes complained in his time, that it did, speak nothing but what Philip, which gave it a fee, would have it to say.
who being feed to plead a cause, and immedatly after receiving a large summe of money of the other party for holding his peace, the next day comes into the court in a rugge-gowne, having his neck,
who being feed to plead a cause, and immediately After receiving a large sum of money of the other party for holding his peace, the next day comes into the court in a rugge-gowne, having his neck,
8. But especially this sin is to be avoided of you that are witnesses, and jurors, which are the one by testifying, the other by examining the truth to make a finall decision of controversies.
8. But especially this since is to be avoided of you that Are Witnesses, and jurors, which Are the one by testifying, the other by examining the truth to make a final decision of controversies.
If you shall entertain any such thought as to say with Judas, What will yee give me? yee shall be sure to find some Simon Magus ready to say, What shall I give you? Falsity and lying have ever been the handmaids to covetousnesse.
If you shall entertain any such Thought as to say with Judas, What will ye give me? ye shall be sure to find Some Simon Magus ready to say, What shall I give you? Falsity and lying have ever been the handmaids to covetousness.
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And therefore when the Prophet Ieremy complaineth, that from the least to the greatest they were all given to covetousnesse, it must needs be true which he addeth in the next words, that from the Prophet even unto the Priest they all dealt falsly.
And Therefore when the Prophet Ieremy Complaineth, that from the least to the greatest they were all given to covetousness, it must needs be true which he adds in the next words, that from the Prophet even unto the Priest they all dealt falsely.
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Equivocations and mentall reservations which the Papists make such reckoning of, are the ready way to renew that old tohu, and bohu, to make a chaos and confusion of all things, to mixe light and darknesse, truth and falshood, heaven and hell together.
Equivocations and mental reservations which the Papists make such reckoning of, Are the ready Way to renew that old tohu, and bohu, to make a chaos and confusion of all things, to mix Light and darkness, truth and falsehood, heaven and hell together.
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10. To end this point, let me speak unto you all in the words of our Saviour, beware of covetousnesse, and with the Apostle, let it not be once named amongst you.
10. To end this point, let me speak unto you all in the words of our Saviour, beware of covetousness, and with the Apostle, let it not be once nam among you.
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Inquietum est cor nostrum O Deus, postquam recessimus à te, donec revertamur ad te, saith Austin, O God our heart is never contented when we turn from thee, till we return to thee.
Inquietum est cor nostrum O Deus, Postquam recessimus à te, donec revertamur ad te, Says Austin, Oh God our heart is never contented when we turn from thee, till we return to thee.
when he became a preacher, and repented him of his former life, he took such small comfort in this transitory trash, that in the beginning of Ecclësiastes, hee took this for his text, Vanity of vanities, and all is but vanity:
when he became a preacher, and repented him of his former life, he took such small Comfort in this transitory trash, that in the beginning of Ecclësiastes, he took this for his text, Vanity of vanities, and all is but vanity:
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11. And first we are to begin with the Person delivering, and that is Judas, no Saducee, nor Pharisee which oppugned his doctrine, no professed enemy which openly sought his destruction,
11. And First we Are to begin with the Person delivering, and that is Judas, no Sadducee, nor Pharisee which oppugned his Doctrine, no professed enemy which openly sought his destruction,
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that no calling is so holy but that it hath some wicked impes, and dissembling hypocrites (which though for a space they may deceave the world with a visard of holinesse,
that no calling is so holy but that it hath Some wicked imps, and dissembling Hypocrites (which though for a Molle they may deceive the world with a Wizard of holiness,
When as yet our first Parents had no more Children then Cain and Abel, the elder of these two, the first that ever was borne of a woman, the heire apparent of the whole world, was an Apostate:
When as yet our First Parents had no more Children then Cain and Abel, the elder of these two, the First that ever was born of a woman, the heir apparent of the Whole world, was an Apostate:
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Of the same father (even of him, who was the father of the faithful ) there came an Ishmael, as wel as an Isaac of the same mother (even at one and the self same birth) came an Esau as wel as a Iacob. The same kingdom had as wel a Saul, as a David: the same place a Barrabas, and a Barnabas, the same profession a Cephas, and a Caiphas, a Jude and a Judas, and as it was,
Of the same father (even of him, who was the father of the faithful) there Come an Ishmael, as well as an Isaac of the same mother (even At one and the self same birth) Come an Esau as well as a Iacob. The same Kingdom had as well a Saul, as a David: the same place a Barabbas, and a Barnabas, the same profession a Cephas, and a Caiaphas, a U^de and a Judas, and as it was,
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The reasons hereof first respect the wicked, and that is to make them more inexcusable, in that conversing with the godly, they do not learne godliness:
The Reasons hereof First respect the wicked, and that is to make them more inexcusable, in that conversing with the godly, they do not Learn godliness:
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Hereupon it is that Corazin and Bethsaida are more inexcusable, then Tyrus, and Sidon: that the men of Nineve, and the Queen of the South shall rise against the Jewes, and shall condemne them: that it shall be better for them of Sodome in the day of judgement then for Capernaum.
Hereupon it is that Chorazin and Bethsaida Are more inexcusable, then Tyre, and Sidon: that the men of Nineveh, and the Queen of the South shall rise against the Jews, and shall condemn them: that it shall be better for them of Sodom in the day of judgement then for Capernaum.
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For as the Aramits, by walking with the Prophet, were at unawares brought unto Samaria: so many who are not as yet called by walking with the righteous, are catched at unawares, and brought to Christs sheepfold.
For as the Aramits, by walking with the Prophet, were At unawares brought unto Samaria: so many who Are not as yet called by walking with the righteous, Are catched At unawares, and brought to Christ sheepfold.
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3. The Lord doth hereby exercise his children and keeps them still fighting, wheras otherwise they would be ready to fall asleepe in the cradle of carnall securitie.
3. The Lord does hereby exercise his children and keeps them still fighting, whereas otherwise they would be ready to fallen asleep in the cradle of carnal security.
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While the winds strives to blow out the fire, it increaseth the flame, and while the wicked doe indeavour to consume the heate of zeale in Gods Children,
While the winds strives to blow out the fire, it increases the flame, and while the wicked do endeavour to consume the heat of zeal in God's Children,
I told you before what Tully saith of Muraena, that his chastity was more seene in living among the effeminate Asians, then ever it was at Rome. And I am sure Lots continencie did farre more appeare when he lived amongst the Sodomites, then when he was in the mountaine with his two daughters.
I told you before what Tully Says of Muraena, that his chastity was more seen in living among the effeminate Asians, then ever it was At Room. And I am sure Lots continency did Far more appear when he lived among the Sodomites, then when he was in the mountain with his two daughters.
Lord who shal dwel in thy tabernacle and who shall rest upon thy mountain? Whereas now being vexed with these Cananites that dwell amongst them and are thorns in their sides, and pricks in their eyes:
Lord who shall dwell in thy tabernacle and who shall rest upon thy mountain? Whereas now being vexed with these Canaanites that dwell among them and Are thorns in their sides, and pricks in their eyes:
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Are the wicked intermixed with true and zealous professors? What shall wee then say to the old Donatists, and the Brownists, and Anabaptists, which separate themselves from the true Church,
are the wicked intermixed with true and zealous professors? What shall we then say to the old Donatists, and the Brownists, and Anabaptists, which separate themselves from the true Church,
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and Christ is truth, if there be in them any charitie, they will assent to this veritie, yea but light hath no communion with darknesse nor bitternesse with honie, nor life with death,
and christ is truth, if there be in them any charity, they will assent to this verity, yea but Light hath no communion with darkness nor bitterness with honey, nor life with death,
when they flee from death they flee from life also Attendis Zizania per mundum, & triticum non attendis, cum per totum utraque sint jussa crescere? Attendis semen maligni, quod ad finem messis separabitur;
when they flee from death they flee from life also Attends Zizania per Mundum, & triticum non attends, cum per totum Utraque sint jussa crescere? Attends semen maligni, quod ad finem Messis separabitur;
and dost thou not thinke upon the the seed of Abraham, in whom all the Nations of the earth shall bee blessd? when thou fleest from the chaffe thou forsakest the good wheat, which is mingled with it.
and dost thou not think upon thee the seed of Abraham, in whom all the nations of the earth shall be blessed? when thou fleest from the chaff thou forsakest the good wheat, which is mingled with it.
When thou separatest thy selfe from the seed of the wicked, thou separatest thy selfe from the seed of Abraham. When thou thus dividest thy selfe from the Hypocrites, that are in the true Church, thou cuttest thy self from the Church,
When thou separatest thy self from the seed of the wicked, thou separatest thy self from the seed of Abraham. When thou thus dividest thy self from the Hypocrites, that Are in the true Church, thou cuttest thy self from the Church,
If thou wilt thinke upon this with that heedfulnesse that thou shouldst, thou wilt not forsake the greene pastures of the Lord, that are besides the waters of comfort, because of the goats, nor leave Gods house because of the vessels of dishonour; nor runne out of the Lords floore because of the chaffe; nor separate thy selfe from the wheat, because of the tares, which shall at length be bound in a bundle and cast into the fire;
If thou wilt think upon this with that heedfulness that thou Shouldst, thou wilt not forsake the green pastures of the Lord, that Are beside the waters of Comfort, Because of the Goats, nor leave God's house Because of the vessels of dishonour; nor run out of the lords floor Because of the chaff; nor separate thy self from the wheat, Because of the tares, which shall At length be bound in a bundle and cast into the fire;
nor burst the unitie of the Lords net, because of the bad fish, which swimme in it, (which when the net is brought to land shall be cast away:) but as a father speakes tolerare potius propter bonos commixtionem malorum, quam violare propter malos charitatem bonorum;
nor burst the unity of the lords net, Because of the bade Fish, which swim in it, (which when the net is brought to land shall be cast away:) but as a father speaks tolerare potius propter bonos commixtionem malorum, quam Violare propter Malos charitatem Bonorum;
But before I leave this point, I must give thee this lesson) and I beseech thee marke it well) though of necessity thou must live amongst the ungodly, yet thou must not walke in the counsell of the ungodly, much lesse standing stand in the way of sinners, and least of all, sit downe in the seate of the scornfull.
But before I leave this point, I must give thee this Lesson) and I beseech thee mark it well) though of necessity thou must live among the ungodly, yet thou must not walk in the counsel of the ungodly, much less standing stand in the Way of Sinners, and least of all, fit down in the seat of the scornful.
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and with idolaters, (for else thou must goe out of this world, yet be not partaker with them in their sinnes, least thou be partaker with them in their punishments.
and with Idolaters, (for Else thou must go out of this world, yet be not partaker with them in their Sins, lest thou be partaker with them in their punishments.
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Thou seest what is thy lot, if not with Lot, to dwell with Sodomites; or with Naaman, to be amongst the Aramites: or with Joseph to live among the Aegyptians; if thou canst not say with David, Woe is me that I am constrained to dwell in Meshech,
Thou See what is thy lot, if not with Lot, to dwell with Sodomites; or with Naaman, to be among the Aramites: or with Joseph to live among the egyptians; if thou Canst not say with David, Woe is me that I am constrained to dwell in Meshech,
With Christ and his Apostles, thou must converse with a Judas: with the Hebrews thou must live with the Cananites: with the Spouse in the Canticles, thou must be as an apple tree amongst the wild trees of the forrest, or as a lilie amongst the thornes.
With christ and his Apostles, thou must converse with a Judas: with the Hebrews thou must live with the Canaanites: with the Spouse in the Canticles, thou must be as an apple tree among the wild trees of the forest, or as a Lily among the thorns.
though thou lie among the pots, among the washpots of the Lord (as Moab is called) among the vessels of dishonour that are kept for the day of wrath, yet must thou be as the wingr of a dove, that is covered with silver wings, and her feathers like gold.
though thou lie among the pots, among the washpots of the Lord (as Moab is called) among the vessels of dishonour that Are kept for the day of wrath, yet must thou be as the wingr of a dove, that is covered with silver wings, and her Feathers like gold.
Be not like the Apothecarie, that carryeth the smell of his shop about him, nor like the River Jordan, which looseth his sweet waters in the lake Asphalites. But like the fish in the salt sea, which still retaine their freshnesse;
Be not like the Apothecary, that Carrieth the smell of his shop about him, nor like the River Jordan, which loses his sweet waters in the lake Asphaltes. But like the Fish in the salt sea, which still retain their freshness;
yet have no fellowship with the unfruitful works of darknesse, but even reprove them rather. Nay from such works, as much as thou mayest lawfully separate thy selfe:
yet have no fellowship with the unfruitful works of darkness, but even reprove them rather. Nay from such works, as much as thou Mayest lawfully separate thy self:
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Aristotle noteth it of his master Plato, that conversing long with the Pythagorians, he learned from them many erronious opinions, which afterward he stifly maintained.
Aristotle notes it of his master Plato, that conversing long with the Pythagoreans, he learned from them many erroneous opinions, which afterwards he stiffly maintained.
Alexander by conversing with the effeminate Persians, and Annibal by living in Capua, did abate so much of their former valour, that it was doubted whether they were the same men they had been before.
Alexander by conversing with the effeminate Persians, and Hannibal by living in Capua, did abate so much of their former valour, that it was doubted whither they were the same men they had been before.
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To go no further with the examples of heathen men, you know that Joseph living in Pharaohs Court, began to swear by the life of Pharaoh. And the Hebrewes dwelling among the Idolatrous Egyptians (which worshipped an oxe) did meetly well imitate them, for they worshipped a calfe.
To go no further with the Examples of heathen men, you know that Joseph living in Pharaohs Court, began to swear by the life of Pharaoh. And the Hebrews Dwelling among the Idolatrous egyptians (which worshipped an ox) did meetly well imitate them, for they worshipped a calf.
This poison perhaps will not be perceived at the first, yet, like the biting of a madde dogge, it will never cease infecting thy blood till it come at thy heart.
This poison perhaps will not be perceived At the First, yet, like the biting of a mad dog, it will never cease infecting thy blood till it come At thy heart.
But whereas thou canst not wholly avoid the company of sinners (for as before was said, the good and bad fish swim together in Gods net) avoid their sinnes.
But whereas thou Canst not wholly avoid the company of Sinners (for as before was said, the good and bad Fish swim together in God's net) avoid their Sins.
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Be to them, as Noah was to the old world, a preacher of righteousnesse; as Lot was to the Sodomites, who dwelling amongst them vexed his soul with their unlawful deeds;
Be to them, as Noah was to the old world, a preacher of righteousness; as Lot was to the Sodomites, who Dwelling among them vexed his soul with their unlawful Deeds;
as Christ was to the woman of Samaria, who by desiring of the water of Iacobs well to quench his thirst, brought her to desire the water of life, whereof whosoever drinketh shall never more thirst;
as christ was to the woman of Samaria, who by desiring of the water of Iacobs well to quench his thirst, brought her to desire the water of life, whereof whosoever Drinketh shall never more thirst;
13. Treason is a sinne so odious, that even the heathen which were guided, but with a glimpse of natures light, howsoever, sometimes for their own advantage, they approved the fact,
13. Treason is a sin so odious, that even the heathen which were guided, but with a glimpse of nature's Light, howsoever, sometime for their own advantage, they approved the fact,
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Camillus sent them bak again, and made his own schollers to beat him. This fact, of it selfe so hainous, is further aggravated by the person betrayed.
Camillus sent them back again, and made his own Scholars to beatrice him. This fact, of it self so heinous, is further aggravated by the person betrayed.
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He goes yet further, for (behold whither man doth fall, if the spirit of God do not direct his steps) he delivereth him into the hands of his hatefull enemies, who came to deliver us from our enemies and from the hands of all that hate us.
He Goes yet further, for (behold whither man does fallen, if the Spirit of God do not Direct his steps) he Delivereth him into the hands of his hateful enemies, who Come to deliver us from our enemies and from the hands of all that hate us.
14. Judas is dead, and all men cry, fi• upon him, and say that if they had been in Judas his dayes, they would not have been partners with him in the bloud of our Saviour.
14. Judas is dead, and all men cry, fi• upon him, and say that if they had been in Judas his days, they would not have been partners with him in the blood of our Saviour.
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And so said the old Pharisees, if they had been in the dayes of their fathers, they would not have been partners with them in the bloud of the Prophets.
And so said the old Pharisees, if they had been in the days of their Father's, they would not have been partners with them in the blood of the prophets.
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I cannot reckon them all, but there are 3 transgressors, nay 4 which I cannot passe over. 1. The sacrilegious Church-robber, 2. The grinding oppressor, 3. The close briber, 4. The deceitful lawyer. All these do their best (nay their worst) to betray Christ,
I cannot reckon them all, but there Are 3 transgressors, nay 4 which I cannot pass over. 1. The sacrilegious Church-robber, 2. The grinding oppressor, 3. The close briber, 4. The deceitful lawyer. All these do their best (nay their worst) to betray christ,
if not in his person, yet in his members, into the hands of the hellish Caiphas, And me thinks they do somewhat resemble those 4. great plagues mentioned in the first of Joel: which were the Caterpiller, the Locust, the Cankerworme and the grashopper.
if not in his person, yet in his members, into the hands of the hellish Caiaphas, And me thinks they do somewhat resemble those 4. great plagues mentioned in the First of Joel: which were the Caterpillar, the Locust, the Cankerworm and the grasshopper.
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To him I compare the oppressour, which devours his inferiours, and will with no lesse difficulty passe through those good statutes that are made against him,
To him I compare the oppressor, which devours his inferiors, and will with no less difficulty pass through those good statutes that Are made against him,
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but so nimbly he hops up and down, for his own advantage, that ye shall perhaps not finde him twice in one tune, insomuch that ye shall be worse resolved in the end,
but so nimbly he hops up and down, for his own advantage, that you shall perhaps not find him twice in one tune, insomuch that you shall be Worse resolved in the end,
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These four lie as heavy upon our land, as those four plagues did upon Judah: so that we may say, that which is left by the Locust, the grashopper hath eaten,
These four lie as heavy upon our land, as those four plagues did upon Judah: so that we may say, that which is left by the Locust, the grasshopper hath eaten,
I do not seek the disgrace of any particular, it is the truths cause, and Gods cause that moveth me to speak and let my tongue cleave to the roof of my mouth when I shall be afraid to discharge a good conscience in Gods behalf.) If then my musick seem harsh,
I do not seek the disgrace of any particular, it is the truths cause, and God's cause that moves me to speak and let my tongue cleave to the roof of my Mouth when I shall be afraid to discharge a good conscience in God's behalf.) If then my music seem harsh,
If any man shall finde himselfe wounded with my speech, I say unto him as our Saviour did to the adulteresse, Hath no man condemned thee? neither do I condemn thee; yet I adde with Iohn, if thine own heart do condemn thee, God is greater then thy heart and knoweth all things, and therefore I dismisse thee with that speech of Christ to the impotent man:
If any man shall find himself wounded with my speech, I say unto him as our Saviour did to the adulteress, Hath no man condemned thee? neither doe I condemn thee; yet I add with John, if thine own heart do condemn thee, God is greater then thy heart and Knoweth all things, and Therefore I dismiss thee with that speech of christ to the impotent man:
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He that will insinuate himselfe into their favours, must come, as Iupiter came into Danaes lap, per impluvium, secretly in at the chimney top, (not in at the door) and he must come as Iupiter then came, in a shower of gold.
He that will insinuate himself into their favours, must come, as Iupiter Come into Danaes lap, per impluvium, secretly in At the chimney top, (not in At the door) and he must come as Iupiter then Come, in a shower of gold.
for he that is as blockish and stupid, as Philips Asse in Plutarch, if he be loaden with gold (with that asse) oh he is a man of excellent gifts, of rare endowments, no exception must keep him back;
for he that is as blockish and stupid, as Philips Ass in Plutarch, if he be loaded with gold (with that Ass) o he is a man of excellent Gifts, of rare endowments, no exception must keep him back;
But if this way will not hold, then they will take another course, they will act the parts of Ananias and Sapphira, and keep back part of that possession, which they should voluntarily lay down at the Apostles feet.
But if this Way will not hold, then they will take Another course, they will act the parts of Ananias and Sapphira, and keep back part of that possession, which they should voluntarily lay down At the Apostles feet.
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as Judas did, but (which is all to one effect) they clip his coyn and make it so light, that it will not sustaine the sonnes of Levi. And this verily is a principall reason, that we have so many mutes, and so few vowels in our crosserow:
as Judas did, but (which is all to one Effect) they clip his coin and make it so Light, that it will not sustain the Sons of Levi. And this verily is a principal reason, that we have so many mutes, and so few vowels in our crosserow:
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and many which have never put down their buckets, into either of the two fountains of this land (or if they have, it hath been but tanquam canis ad Nilum, they have onely wet their lips,
and many which have never put down their buckets, into either of the two fountains of this land (or if they have, it hath been but tanquam canis ad Nile, they have only wet their lips,
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and are become captains in the Lords field, being not able of themselves to take one stone out of Gods brook to cast at the forehead of the spiritual Goliath. I confesse some of them will now and then be flinging in the pulpit,
and Are become Captains in the lords field, being not able of themselves to take one stone out of God's brook to cast At the forehead of the spiritual Goliath. I confess Some of them will now and then be flinging in the pulpit,
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they have, indeed, as good a property in them, as they have in their benefices, and as Paulus in Martial had in his verses, which he used to bragge of.
they have, indeed, as good a property in them, as they have in their Benefices, and as Paulus in Martial had in his Verses, which he used to brag of.
and a suit of apparel, and meat, and drink, and withal their hearts, will be contented to part with beautiful Rachel, (though they serve for her) so that they may be assured of blear-eyed Leah. They will never say as much as Iacob did to Laban: Wherefore hast thou done thus with me? did I not serve thee for Rachel? wherefore then hast thou beguiled me? Truth it is, that even these would gladly mend their estates (and who can blame them?) but they are withholden with a triple cord, which,
and a suit of apparel, and meat, and drink, and withal their hearts, will be contented to part with beautiful Rachel, (though they serve for her) so that they may be assured of blear-eyed Leah. They will never say as much as Iacob did to Laban: Wherefore hast thou done thus with me? did I not serve thee for Rachel? Wherefore then hast thou beguiled me? Truth it is, that even these would gladly mend their estates (and who can blame them?) but they Are withholden with a triple cord, which,
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or say that these devouring Caterpillers have eaten up all the houses of God in the land, I remember what the Lord answered Elias, when he complained against Israel, that they killed his Prophets,
or say that these devouring Caterpillars have eaten up all the houses of God in the land, I Remember what the Lord answered Elias, when he complained against Israel, that they killed his prophets,
Even so at this present time, by the grace of God, there is a Remnant (though I thinke farre fewer then seven thousand yet a remnant there is, which have never digged down the Altars of God to build their owne houses with the ruines thereof;
Even so At this present time, by the grace of God, there is a Remnant (though I think Far fewer then seven thousand yet a remnant there is, which have never dug down the Altars of God to built their own houses with the ruins thereof;
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which have not bowed unto their angle, nor sacrificed unto their net, nor burnt incense unto their yarne, nor monopolized that unto themselves, which of right belongs unto Gods Ministers,
which have not bowed unto their angle, nor sacrificed unto their net, nor burned incense unto their yarn, nor monopolized that unto themselves, which of right belongs unto God's Ministers,
or of whose hand have I received any bribe? They bate such sinnes of unfaithfullnesse, and they will not suffer the least chip of Gods bread to stick on their fingers.
or of whose hand have I received any bribe? They bore such Sins of unfaithfulness, and they will not suffer the least chip of God's bred to stick on their fingers.
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and wipe not out that unkindnes they have shewed on thy house, and on the offices thereof ) the glorious Gospell of Christ doth give a goodly lustre in many places of this land.
and wipe not out that unkindness they have showed on thy house, and on the Offices thereof) the glorious Gospel of christ does give a goodly lustre in many places of this land.
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for I would gladly make a rod of such small cords as I have, to whip these buyers and sellers out of the Temple) is such, that it doth almost overshadow these, that they seeme but as it were a handfull, and do bear (I take it) the like proportion, that Gideons army did to the huge hoast of the Midianites.
for I would gladly make a rod of such small cords as I have, to whip these buyers and sellers out of the Temple) is such, that it does almost overshadow these, that they seem but as it were a handful, and do bear (I take it) the like proportion, that Gideons army did to the huge host of the midianites.
16. The donation of ecclesiasticall livings, was at the first, for avoiding of faction and confusion, amongst the ignorant and seditious multitude, which otherwise should have made choice of their Pastours, commended to some particulars, which for their worth,
16. The donation of ecclesiastical livings, was At the First, for avoiding of faction and confusion, among the ignorant and seditious multitude, which otherwise should have made choice of their Pastors, commended to Some particulars, which for their worth,
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and to protect them, and their right against such ravenous harpyes, and Eagle-clawed Nebuchadnezzars: as would scrape and gather into their hands the vessels of the temple,
and to Pact them, and their right against such ravenous harpies, and Eagle-clawed Nebuchadnezar's: as would scrape and gather into their hands the vessels of the temple,
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and carryeth downe that which is light and naught, so hath time in this point. The uprightnesse and faithfulnesse, that is sunke long agoe in a great number:
and Carrieth down that which is Light and nought, so hath time in this point. The uprightness and faithfulness, that is sunk long ago in a great number:
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or as Vespasian used his nobles squeezing them like a spunge, when they were full) is now degenerate from its ancient sense, and used for the contrary.
or as Vespasian used his Nobles squeezing them like a sponge, when they were full) is now degenerate from its ancient sense, and used for the contrary.
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as an Oxe in the shambles, or an Asse in the Market? Is it not accounted a good patrimonie to many younger brothers, which scorn forso oth to be Priests;
as an Ox in the shambles, or an Ass in the Market? Is it not accounted a good patrimony to many younger Brother's, which scorn Forso oath to be Priests;
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Boniface bishop and afterwards Martyr made answer, that in former times they had golden ministers, and wooden chalices: but in his time wooden Priests used golden chalices. I may say the contrary, in the times of our fore-fathers, were blockish and woodden Priests,
Boniface bishop and afterwards Martyr made answer, that in former times they had golden Ministers, and wooden Chalice: but in his time wooden Priests used golden Chalice. I may say the contrary, in the times of our Forefathers, were blockish and wooden Priests,
and were so ready to offer their free gifts to the building of the Tabernacle, that Moses was constrained to say, the people bring too much, and more then is enough:
and were so ready to offer their free Gifts to the building of the Tabernacle, that Moses was constrained to say, the people bring too much, and more then is enough:
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The Kings danghter is al glorious within (they forget what followes, her cloathing is of wrought gold ) the Ministers Kingdome is not of this world, a competent living is sufficient, that is 40. or 50. l. tush, he must not be troubled with the thorny cares of this world, you take too much upon you yee sonnes of Levi:
The Kings Daughter is all glorious within (they forget what follows, her clothing is of wrought gold) the Ministers Kingdom is not of this world, a competent living is sufficient, that is 40. or 50. l. tush, he must not be troubled with the thorny Cares of this world, you take too much upon you ye Sons of Levi:
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Alas beloved, that Gods Legats, which should be harbarous and beneficiall unto the poor, and provide for their Family, should thus be st•nted by such, whose hearts are never satisfied with earth, till their mouthes be filled with gravel.
Alas Beloved, that God's Legates, which should be harbarous and beneficial unto the poor, and provide for their Family, should thus be st•nted by such, whose hearts Are never satisfied with earth, till their mouths be filled with gravel.
And therefore let them beware how they play the Judas instealing out of the bag, which is committed unto them, part of that reliefe, which should sustaine Christ and his Apostles:
And Therefore let them beware how they play the Judas instealing out of the bag, which is committed unto them, part of that relief, which should sustain christ and his Apostles:
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It is an objection which some would fasten as a scandall upon our Universities, that many of our preachers drone-like lurk in their owne hives, and flee not abroad;
It is an objection which Some would fasten as a scandal upon our Universities, that many of our Preachers drone-like lurk in their own hives, and flee not abroad;
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But (I shall tell you?) the case is with them as it was with the sick impotent man by the poole Bethesda in the 5. of John, gladly would they be in the poole,
But (I shall tell you?) the case is with them as it was with the sick impotent man by the pool Bethesda in the 5. of John, gladly would they be in the pool,
no streame can flow abroad unlesse Tagus-like it have golden sands, or like unto Eurotas, and Alpheus, it passe under the earth as it were by some sleight and secret conveyance,
no stream can flow abroad unless Tagus-like it have golden sands, or like unto Eurotas, and Alpheus, it pass under the earth as it were by Some sleight and secret conveyance,
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or last of all like unto Meander that insinuating, and parasitica•l river (as I may call it) which windes and turnes it selfe into every pleasant vally, that it may,
or last of all like unto Meander that insinuating, and parasitica•l river (as I may call it) which winds and turns it self into every pleasant valley, that it may,
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These 4. rivers finde the easiest passage rich Tagus, fierce Tigris, subtil Eurotas, and winding Maeaender. The rest, for the most, (for I speak not of all) though the waters be as pleasant as the 4. rivers of Eden, yet shall they stand on a heap like the waves of Jordan when the Israelites passed over;
These 4. Rivers find the Easiest passage rich Tagus, fierce Tigris, subtle Eurotas, and winding Maeaender. The rest, for the most, (for I speak not of all) though the waters be as pleasant as the 4. Rivers of Eden, yet shall they stand on a heap like the waves of Jordan when the Israelites passed over;
and a choice made thence, no doubt but the gospel of Christ would flourish in every quarter of this realm from Dan to Beersheba, from the river of Twede unto the lands end. And God would for this cause even open the windows of heaven unto the inhabitants thereof,
and a choice made thence, no doubt but the gospel of christ would flourish in every quarter of this realm from Dan to Beersheba, from the river of Tweed unto the Lands end. And God would for this cause even open the windows of heaven unto the inhabitants thereof,
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Demirorte Antonî quorum facta imitaris eorum exitum non perhorrescere ▪ it is the saying of Tully to Antony. I wonder Antony that thou art not afraid of those mens deaths, whose lives thou imitatest.
Demirorte Antonî quorum facta imitaris Their exitum non perhorrescere ▪ it is the saying of Tully to Antony. I wonder Antony that thou art not afraid of those men's death's, whose lives thou imitatest.
And those goodly buildings, which they make for themselves with the ruines of Gods house (I will speak in the words of Isaiah against the enemies of the Church) the Pellican and the Hedgehogge shall possesse them, the great Raven, and the Owle shall dwell in them,
And those goodly buildings, which they make for themselves with the ruins of God's house (I will speak in the words of Isaiah against the enemies of the Church) the Pelican and the Hedgehog shall possess them, the great Raven, and the Owl shall dwell in them,
and courts for Ostriches, they stand, (but as Aristotle saith, quod stat movetur, they stand so as they are moving to a fall) in the plasantest vallies of the land,
and Courts for Ostriches, they stand, (but as Aristotle Says, quod stat movetur, they stand so as they Are moving to a fallen) in the plasantest valleys of the land,
What were their sinnes which brought so heavy a judgement upon them? suppose they were (as they were indeed) the sinnes of Sodome, pride, fulnesse of bread, mercilesnesse towards the poor, and abundance of idlenesse.
What were their Sins which brought so heavy a judgement upon them? suppose they were (as they were indeed) the Sins of Sodom, pride, fullness of bred, mercilessness towards the poor, and abundance of idleness.
Now if these sins of some few, or suppose the greater part (certain it is that all were not such, som were industrious, som humble, som merciful towards the needy, some of a moderate and spare dyet,) if these sinnes, I say, brought so heavy a judgement upon those houses, that they are, in comparison of that they were before, like the stump of Dagon, when his head,
Now if these Sins of Some few, or suppose the greater part (certain it is that all were not such, Some were Industria, Some humble, Some merciful towards the needy, Some of a moderate and spare diet,) if these Sins, I say, brought so heavy a judgement upon those houses, that they Are, in comparison of that they were before, like the stump of Dagon, when his head,
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and the two palms of his hands were cut off upon the threshold in Ashdod; or the remainders of Jezabel, when the hungry dogges had eaten her up, so that there was no more found of her,
and the two palms of his hands were Cut off upon the threshold in Ashdod; or the remainders of Jezebel, when the hungry Dogs had eaten her up, so that there was no more found of her,
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which take the childrens bread and cast it unto dogges? which, with the consecrated things of the altar, maintain their own pompe, feed their Hawkes, their Horses, keep —? but I stay my self.
which take the Children's bred and cast it unto Dogs? which, with the consecrated things of the altar, maintain their own pomp, feed their Hawks, their Horses, keep —? but I stay my self.
hee enhaunceth his rents, and pilleth his poor tenants, and doubleth, yea, treableth their fines, telling them, with young Rhehoboam, that his little finger shall be heavier then his fathers loynes.
he enhanceth his rends, and pilleth his poor tenants, and doubles, yea, treableth their fines, telling them, with young Rehoboam, that his little finger shall be Heavier then his Father's loins.
God forbid that this flourishing kingdome, which sometime hath deserved that title which Cyneus, Embassadour unto Pyrrhus, gave unto Rome when he called it a City of Kings, should ever deserve that title, which one gives unto France, when he cals it a kingdome of asses, by reason of the burdens, that are laid upon the baser sort by their superiours.
God forbid that this flourishing Kingdom, which sometime hath deserved that title which Cyneus, Ambassador unto Phyrrhus, gave unto Room when he called it a city of Kings, should ever deserve that title, which one gives unto France, when he calls it a Kingdom of asses, by reason of the burdens, that Are laid upon the baser sort by their superiors.
onely let me tell these locusts, that their goods whereunto they trust are but a broken staffe of reed, whereunto if a man leane it will peirce into his hand:
only let me tell these Locusts, that their goods whereunto they trust Are but a broken staff of reed, whereunto if a man lean it will pierce into his hand:
that their hands and goods are as a bunch upon a Camels back, which will not suffer them to enter in at the needles eye, the narrow way that leadeth to heaven:
that their hands and goods Are as a bunch upon a Camels back, which will not suffer them to enter in At the needles eye, the narrow Way that leads to heaven:
that those goods, which by grinding, and oppressing they have scraped together, the Lord will fan them away with the fan of 〈 ◊ 〉, unlesse (as Daniel said to Nabuchadnezzar) they break off their sinnes by righteousnesse,
that those goods, which by grinding, and oppressing they have scraped together, the Lord will fan them away with the fan of 〈 ◊ 〉, unless (as daniel said to Nebuchadnezzar) they break off their Sins by righteousness,
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20. From the Locust, we come to the Cankar-wormë; from oppressing Ahab, to bribing Gehazi: of whom I may truly affirm that which Tacitus speaks of the Astrologians in Rome, it is genus hominum pestilens, & fallax, quod in hac republic â semper prohibetur, & semper retinetur;
20. From the Locust, we come to the Cankar-wormë; from oppressing Ahab, to bribing Gehazi: of whom I may truly affirm that which Tacitus speaks of the Astrologians in Room, it is genus hominum pestilens, & fallax, quod in hac republic â semper prohibetur, & semper retinetur;
an off-spring, not so degenerate from the loynes of Judas, as is the oppressour. Because the oppressour like the fat Buls of Basan, closeth the poor on every side,
an offspring, not so degenerate from the loins of Judas, as is the oppressor. Because the oppressor like the fat Bulls of Basan, closeth the poor on every side,
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Right and wrong, truth, and falshood are onely distinguished by their attendants. If injustice get the overthrow, it is because she is not guarded with such companies, as are expected.
Right and wrong, truth, and falsehood Are only distinguished by their attendants. If injustice get the overthrow, it is Because she is not guarded with such companies, as Are expected.
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though it was his dictate, who was the father of that Swinish Sect, that whatsoever thou art about to doe, though never so secret, thou shouldest still imagine, that some doth behold thee, and observe thy actions.
though it was his dictate, who was the father of that Swinish Sect, that whatsoever thou art about to do, though never so secret, thou Shouldst still imagine, that Some does behold thee, and observe thy actions.
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Vt sic tanquam illo spectante vivas, & omnia tanquam illo vidente facias, saith Seneca. And therefore whatsoever thou art about to doe, saith the same writer, imagine that Cato, a severe reprehender of the least vices,
Vt sic tanquam illo spectante vivas, & omnia tanquam illo vidente facias, Says Senecca. And Therefore whatsoever thou art about to do, Says the same writer, imagine that Cato, a severe reprehender of the least vices,
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Doe not then deceive thy selfe like that Sophister in Aristotle, who thought it impossible to know by demonstration, the affections of a number or triangle because he kept some number or triangle in his fist, which others did not know of.
Do not then deceive thy self like that Sophister in Aristotle, who Thought it impossible to know by demonstration, the affections of a number or triangle Because he kept Some number or triangle in his fist, which Others did not know of.
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and golden hopes, but all proves in the end for a quid mihi dabitis? Here as Tully said unto the Romans touching the Catilinarians; Cupio me patres Conscripti esse clementem, cupio non dissolutum videri;
and golden hope's, but all Proves in the end for a quid mihi dabitis? Here as Tully said unto the Romans touching the Catilinarians; Cupio me patres Conscripti esse clementem, Cupio non dissolutum videri;
But voces reipublicae imo totius regni me nequitiae inertiaeque condemnarent, the voice of the whole kingdome, exclaiming against the great abuses of these times, would condemn me of negligence.
But voces reipublicae imo totius Regni me nequitiae inertiaeque condemnarent, the voice of the Whole Kingdom, exclaiming against the great Abuses of these times, would condemn me of negligence.
The time is protracted, unnecessarie delaies are used, new doubts are dayly invented, insomuch that the causes are oftentimes more uncertaine in the latter end then they were at the first beginning.
The time is protracted, unnecessary delays Are used, new doubts Are daily invented, insomuch that the Causes Are oftentimes more uncertain in the latter end then they were At the First beginning.
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And the Lawyers prove such Arbitrators, as was Quintus Fabius in Tullie; who being appointed a daiesman between the Nolanes, and the Neopolitanes, touching the borders of their grounds, tooke a great part of their right from both:
And the Lawyers prove such Arbitrators, as was Quintus Fabius in Tullie; who being appointed a daiesman between the Nolanes, and the Neapolitans, touching the borders of their grounds, took a great part of their right from both:
or rather like to Philip of Macedon; who being chosen a judge betweene two Brethren, touching their fathers kingdome, tooke it from them both, and reserved it to himselfe.
or rather like to Philip of Macedon; who being chosen a judge between two Brothers, touching their Father's Kingdom, took it from them both, and reserved it to himself.
22. If I should speake unto you, ( R. H. ) and offer to instruct you in the particular duties of a Judge, I might perchance be judged by many, with Megabizus to discourse of the Art of painting,
22. If I should speak unto you, (R. H.) and offer to instruct you in the particular duties of a Judge, I might perchance be judged by many, with Megabizus to discourse of the Art of painting,
before the schollars of Zeuxis. To say nothing that my Text gives me no fit occasion to discourse of this subject, notwithstanding I beseech you, in one word give me leave to move you to that which yee both know,
before the Scholars of Zeuxis. To say nothing that my Text gives me no fit occasion to discourse of this Subject, notwithstanding I beseech you, in one word give me leave to move you to that which ye both know,
Though the extremity of juice make some desperate, (as did Draco's lawes, which for their severity are said to be written in blood) yet must it not therefore be taken away,
Though the extremity of juice make Some desperate, (as did Draco's laws, which for their severity Are said to be written in blood) yet must it not Therefore be taken away,
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but rather the rigour of justice must be mixed with clemency, as his counsell was, that the rage of wine should be asswaged with the coolenesse of the water.
but rather the rigour of Justice must be mixed with clemency, as his counsel was, that the rage of wine should be assuaged with the coolness of the water.
To this purpose, in all your consultations and actions set God before your eyes, let him be on your right hands, and so yee shall not greatly fall, A Poet when he is to bring a person upon the Stage, will have this care, that the action and speech be agreeable to the person.
To this purpose, in all your Consultations and actions Set God before your eyes, let him be on your right hands, and so ye shall not greatly fallen, A Poet when he is to bring a person upon the Stage, will have this care, that the actium and speech be agreeable to the person.
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Id histrio videbit Scena, quod non saepiens in vità? shall a stage-player observe that decorum on the theater, which a wise man will not looke to in his life? The world is stage,
Id histrio videbit Scena, quod non saepiens in vità? shall a stage-player observe that decorum on the theater, which a wise man will not look to in his life? The world is stage,
where for your scarlet garments, ye shall be invested in long white robes, your bench shall be the Throne, your attendants the Angels, the parties ye shall judge the world, your sentence an Hallelujah: Amen, praise,
where for your scarlet garments, you shall be invested in long white robes, your bench shall be the Throne, your attendants the Angels, the parties you shall judge the world, your sentence an Hallelujah: Amen, praise,
But they said, what is that to us? (see thou to that) and when he had cast down the silver pieces in the Temple, &c. THese words contain in them part of an history of some things which hapned unto Judas after he had betrayed his master, together with the answer of the High Priests and Elders at such time when he being sorrowful for the fact, confessed his fault and restored the money.
But they said, what is that to us? (see thou to that) and when he had cast down the silver Pieces in the Temple, etc. THese words contain in them part of an history of Some things which happened unto Judas After he had betrayed his master, together with the answer of the High Priests and Elders At such time when he being sorrowful for the fact, confessed his fault and restored the money.
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O Hypocrites, what is that to us? did not you hire Judas to betray him? did not you incense Pilate to condemn him? did you not all crie with one voyce crucifie him,
Oh Hypocrites, what is that to us? did not you hire Judas to betray him? did not you incense Pilate to condemn him? did you not all cry with one voice crucify him,
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and what is that to us? O generation of vipers, how can ye escape the damnation of hell? but my speech at this time, shall be about the history of Judas, wherein observe three things. 1. His condemnation, by the virdict of his owne guilty conscience, (then Judas when he saw that he was condemned) 2. His mortification or imperfect repentance, he repented, &c. 3. His desperation, he departed and went, &c. let us begin with the first, (then Judas when hee saw that he was condemned) they may be understood two wayes;
and what is that to us? O generation of vipers, how can you escape the damnation of hell? but my speech At this time, shall be about the history of Judas, wherein observe three things. 1. His condemnation, by the virdict of his own guilty conscience, (then Judas when he saw that he was condemned) 2. His mortification or imperfect Repentance, he repented, etc. 3. His desperation, he departed and went, etc. let us begin with the First, (then Judas when he saw that he was condemned) they may be understood two ways;
take them whether way you will and they afford us this doctrine, there is no man so wicked but his conscience will at one time or other, upon one occasion or other, convict and condemn him for his sins.
take them whither Way you will and they afford us this Doctrine, there is no man so wicked but his conscience will At one time or other, upon one occasion or other, convict and condemn him for his Sins.
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and brings them to the place where Jesus was, and though the barbarous Souldiers and pittilesse Officers and cruel servants were so appaled and daunted with his speech, that when he told them, that he was the man whom they sought, they were so farre from apprehending him, that presently they started back;
and brings them to the place where jesus was, and though the barbarous Soldiers and pitiless Officers and cruel Servants were so appalled and daunted with his speech, that when he told them, that he was the man whom they sought, they were so Far from apprehending him, that presently they started back;
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For the text saith, they went backward and fell to the ground, John 18. 6. and moreover were struck into such amazement and astonishment of heart, that when Peter drew his sword,
For the text Says, they went backward and fell to the ground, John 18. 6. and moreover were struck into such amazement and astonishment of heart, that when Peter drew his sword,
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For all this when hee heares that Christ is condemned then he begins to repent. The conscience is of marvellous great force saith the heathen Oratour, and that two wayes;
For all this when he hears that christ is condemned then he begins to Repent. The conscience is of marvellous great force Says the heathen Orator, and that two ways;
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for those that have done well are not afraid, & poenam ante oculos semper versari putant qui peccaverunt, and those which have done amisse think that God is alwayes shaking his rod over them.
for those that have done well Are not afraid, & poenam ante Eyes semper versari Putant qui peccaverunt, and those which have done amiss think that God is always shaking his rod over them.
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The Poets fable of Prometheus, that he was tied to the mountain Caucasus, and had an Eagle still gnawing upon his heart for offending Jupiter; me thinks it is a fit embleme of a sinner, who for offending his God is as it were tied to a stake,
The Poets fable of Prometheus, that he was tied to the mountain Caucasus, and had an Eagl still gnawing upon his heart for offending Jupiter; me thinks it is a fit emblem of a sinner, who for offending his God is as it were tied to a stake,
and a good conscience is a continual feast, Prov. 15. 13. Those that were to be crucified amongst the old Romanes, did beare the Crosse upon which they were to suffer:
and a good conscience is a continual feast, Curae 15. 13. Those that were to be Crucified among the old Romans, did bear the Cross upon which they were to suffer:
but all this is but from the teeth outward, they are like theeves (saith one) in aprison, which are condemned to death, who will sometimes play at dice or cards, to put out of their mindes the cogitation of their future execution,
but all this is but from the teeth outward, they Are like thieves (Says one) in aprison, which Are condemned to death, who will sometime play At dice or cards, to put out of their minds the cogitation of their future execution,
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but all in vaine, for haeret lateri laethalis arundo. It is so rooted in their hearts, that no spunge of oblivion can wipe it out, they are in Damocles his case, they see Gods sword of vengeance still hanging over their heads, readie to fall upon them,
but all in vain, for Heretic lateri laethalis arundo. It is so rooted in their hearts, that no sponge of oblivion can wipe it out, they Are in Damocles his case, they see God's sword of vengeance still hanging over their Heads, ready to fallen upon them,
and to hewe them in pieces, that deep wise man (saith Tacitus ) said not without cause, that if Tyrants hearts (and what he spake of Tyrants is true of all such as sinne with a high hand) were laid open a man should see them torne and rent asunder,
and to hew them in Pieces, that deep wise man (Says Tacitus) said not without cause, that if Tyrants hearts (and what he spoke of Tyrants is true of all such as sin with a high hand) were laid open a man should see them torn and rend asunder,
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Thou carriest a witnesse withthee, thy bosome, and that is thy conscience which is as good as a thousand witnesses, wretched and desperate is thy case,
Thou carriest a witness withthee, thy bosom, and that is thy conscience which is as good as a thousand Witnesses, wretched and desperate is thy case,
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for when he heard the voice of God walking in the garden, in the coole of the day, he hid himselfe from the presence of the Lord, among the the trees of the garden.
for when he herd the voice of God walking in the garden, in the cool of the day, he hid himself from the presence of the Lord, among the the trees of the garden.
Why was Adam so afraid of Gods presence? had he not been with him before? He had made him, he had made a helper for him, he had made him Lord over the whole world,
Why was Adam so afraid of God's presence? had he not been with him before? He had made him, he had made a helper for him, he had made him Lord over the Whole world,
and the fishes of the seas, and therefore a man would thinke, that he should rather have runne unto God, to have given him thankes for all his benefits,
and the Fish of the Seas, and Therefore a man would think, that he should rather have run unto God, to have given him thanks for all his benefits,
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but it may be God came in a more terrible manner then he was wont, not so the text saith, the voice of the Lord came, he did but send his voice, not his fearefull and terrible, which shakes the Wilderness,
but it may be God Come in a more terrible manner then he was wont, not so the text Says, the voice of the Lord Come, he did but send his voice, not his fearful and terrible, which shakes the Wilderness,
Cain after he had murthered his innocent brother, howsoever he could prettily excuse the matter unto God, telling him that he was not his Brothers keeper,
Cain After he had murdered his innocent brother, howsoever he could prettily excuse the matter unto God, telling him that he was not his Brother's keeper,
and desperately to cry out, my sinnes are greater then can be pardoned. Jacobs sonnes, when they sold their Brother Joseph, were never troubled in conscience for it,
and desperately to cry out, my Sins Are greater then can be pardoned. Jacobs Sons, when they sold their Brother Joseph, were never troubled in conscience for it,
but many yeares after, upon their trouble in Egypt, their consciences were awaked, Gen. 42. 21. They said one unto another, wee have verily sinned against our Brother, in that wee saw the anguish of his soule, when besought us;
but many Years After, upon their trouble in Egypt, their Consciences were awaked, Gen. 42. 21. They said one unto Another, we have verily sinned against our Brother, in that we saw the anguish of his soul, when besought us;
then Baasha, then Omri, then Jeroboam the sonne of Nebat, that made Israel to sinne, this wicked King hearing from the mouth of a poore Prophet, who a little before fled out of the Country,
then Baasha, then Omri, then Jeroboam the son of Nebat, that made Israel to sin, this wicked King hearing from the Mouth of a poor Prophet, who a little before fled out of the Country,
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and rent his cloathes, and put sackcloath upon him, and fasted and lay in sackcloth and went bare footed 1 King. 21. 2. (the Scribes and Pharises brought a woman (that was taken in adulterie) to Christ, desirous to know his opinion,
and rend his clothes, and put Sackcloth upon him, and fasted and lay in Sackcloth and went bore footed 1 King. 21. 2. (the Scribes and Pharisees brought a woman (that was taken in adultery) to christ, desirous to know his opinion,
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yet none so fearfull as he, when he saw any signes of Gods judgements, insomuch that when it thundred, he was wont to hide himselfe under his bed, his guilty conscience made him feare that God, whom of purpose he studyed to contemne.
yet none so fearful as he, when he saw any Signs of God's Judgments, insomuch that when it thundered, he was wont to hide himself under his Bed, his guilty conscience made him Fear that God, whom of purpose he studied to contemn.
and that most grievously too, but thewicked which sinne with a high hand, have so overcharged their conscciences, that they are benummed and past feeling,
and that most grievously too, but thewicked which sin with a high hand, have so overcharged their conscciences, that they Are benumbed and past feeling,
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but will leave an impression in the ground, but in processe of time by continuall passage, it is worne unto the gravell and then a loaden Cart will scarce leave any print behind it:
but will leave an impression in the ground, but in process of time by continual passage, it is worn unto the gravel and then a loaded Cart will scarce leave any print behind it:
after they be effectually called, but the wicked adding drunkenness to thirst, that is, heaping one sinne in the neck of another, without entring into a due consideration of their wicked estate, it fals out that the ungodly for the most part are not so soone touched with a feeling of their sinnes,
After they be effectually called, but the wicked adding Drunkenness to thirst, that is, heaping one sin in the neck of Another, without entering into a due consideration of their wicked estate, it falls out that the ungodly for the most part Are not so soon touched with a feeling of their Sins,
Holy David after he had committed adulterie with Bathsheba slept divers moneths in his sinne, (a thing not so ordinarily befalling the Children of God) but he was no sooner rouzed out of this Lethargie, by the Prophet Nathan, then the prick of sinne did sting him to the heart,
Holy David After he had committed adultery with Bathsheba slept diverse months in his sin, (a thing not so ordinarily befalling the Children of God) but he was no sooner roused out of this Lethargy, by the Prophet Nathan, then the prick of sin did sting him to the heart,
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but Herod had so long enjoyed Herodias his Brothers wife, that the preaching of John Baptist, a greater man then the Prophet Nathan, a Prophet yea and more then a Prophet, could not move him from that particular,
but Herod had so long enjoyed Herodias his Brother's wife, that the preaching of John Baptist, a greater man then the Prophet Nathan, a Prophet yea and more then a Prophet, could not move him from that particular,
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If his Predecessor Saul had done the like, it may be supposed he would have defended the lawfulness of the fact, who was so ready to excuse himselfe for keeping the fat Oxen of the Amalekites contrary to Gods commandement.
If his Predecessor Saul had done the like, it may be supposed he would have defended the lawfulness of the fact, who was so ready to excuse himself for keeping the fat Oxen of the Amalekites contrary to God's Commandment.
then those which by long custome have made it naturall unto them; but yet none are so wicked, though with Ahab they sell themselves to worke wickedness,
then those which by long custom have made it natural unto them; but yet none Are so wicked, though with Ahab they fell themselves to work wickedness,
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that which made Caligula to hide himself under his bed, made Faelix to tremble, and Nero to cry, Ego nec amicum habeo, nec inimicum, I have so wickedly misdemeaned my selfe, that I have neither friend to save me,
that which made Caligula to hide himself under his Bed, made Felix to tremble, and Nero to cry, Ego nec Amicum habeo, nec Inimicum, I have so wickedly misdemeaned my self, that I have neither friend to save me,
When the Romans (being backed by Symmachus and Boatrius, two worthy men) would not give leave to the Arrians to erect any churches where they might promulgat their blasphemous heresie against the son of God.
When the Romans (being backed by Symmachus and Boatrius, two worthy men) would not give leave to the Arians to erect any Churches where they might promulgate their blasphemous heresy against the son of God.
for a little while after, when the head of a fish was set before him on the Table, he calling to minde how he had beheaded those two men, thought that he saw the head of Symmachus, with horrible jawes,
for a little while After, when the head of a Fish was Set before him on the Table, he calling to mind how he had beheaded those two men, Thought that he saw the head of Symmachus, with horrible Jaws,
yet when they once begin to feel their sinnes, then they feel as it were daggers stabbing their hearts, which seldome leave them before they be overwhelmed in the pit of desperation.
yet when they once begin to feel their Sins, then they feel as it were daggers stabbing their hearts, which seldom leave them before they be overwhelmed in the pit of desperation.
but as Pliny faith of the Harts, that when they have eaten any poysonful hearb, then they runne unto the hearb Cinara, and by eating thereof are cured;
but as pliny faith of the Hearts, that when they have eaten any poisonful herb, then they run unto the herb Cinara, and by eating thereof Are cured;
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So these, when they feel the poyson of sinne working in their bowels, then they runne unto the good Physitian of their soules, which giveth them a potion of his blood to cure them;
So these, when they feel the poison of sin working in their bowels, then they run unto the good physician of their Souls, which gives them a potion of his blood to cure them;
when Satan that hunter of men hath wounded them with his poysonful arrowes, they have recourse unto Christ, who with a plaster of his merits healeth them.
when Satan that hunter of men hath wounded them with his poisonful arrows, they have recourse unto christ, who with a plaster of his merits heals them.
Thus have I proved, that sinne is a burthen unto the sinners conscience, a doctrine (if ever) in these dayes most needful to be urged, where in the practise of the greater part doth seem to crosse the truth of that which hath been delivered.
Thus have I proved, that sin is a burden unto the Sinners conscience, a Doctrine (if ever) in these days most needful to be urged, where in the practice of the greater part does seem to cross the truth of that which hath been Delivered.
so that nothing is left but the metaphysical notion entia: mere beings, pure naturalists. They lade themselves with sinne, as a cart is loaden with sheaves;
so that nothing is left but the metaphysical notion Entities: mere beings, pure naturalists. They lade themselves with sin, as a cart is loaded with sheaves;
There is a story of Mithridates King of Pontus, that he had so used himselfe to take poyson, that in fine his stomack would digest it, as well as wholsome meat:
There is a story of Mithridates King of Pontus, that he had so used himself to take poison, that in fine his stomach would digest it, as well as wholesome meat:
even then shall sorrow come upon them, as travail upon a woman with child: when they shall carouze in their golden cups, and enjoy their greatest pleasure;
even then shall sorrow come upon them, as travail upon a woman with child: when they shall carouze in their golden cups, and enjoy their greatest pleasure;
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Now sinne causeth a greater sicknesse unto our soules, then is an ague unto our bodies ( viz ▪ a troubled conscience (and a wounded spirit who can bear) how then dare wee ▪ commit it? when Rebecca felt the strugling of Esau and Jacob in her wombe, she wished she had been barren,
Now sin Causes a greater sickness unto our Souls, then is an ague unto our bodies (videlicet ▪ a troubled conscience (and a wounded Spirit who can bear) how then Dare we ▪ commit it? when Rebecca felt the struggling of Esau and Jacob in her womb, she wished she had been barren,
When the remembrance of it shall burn within thee like fire, and gnaw like a worm upon thy heart, perchance thy conscience is so heardned that thou canst not feel,
When the remembrance of it shall burn within thee like fire, and gnaw like a worm upon thy heart, perchance thy conscience is so heardned that thou Canst not feel,
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then will the book of thy conscience be laid open and thou shalt read such a Catalogue of thy sinnes therein, that even then thou sha't plainiy perceive the never dying worm to gnaw upon thy soule;
then will the book of thy conscience be laid open and thou shalt read such a Catalogue of thy Sins therein, that even then thou shalt plainiy perceive the never dying worm to gnaw upon thy soul;
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Verily this will more availe him, then if he should conquer the whole world, and have all the Monarchs of the earth, to cast down their scepters before his footstoole.
Verily this will more avail him, then if he should conquer the Whole world, and have all the Monarchs of the earth, to cast down their sceptres before his footstool.
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In natural mutations, before a substantial forme be corrupted, andan other educed è potentiâ materiae, certain alterations or previal dispositions are required as necessary for hastning of this change.
In natural mutations, before a substantial Form be corrupted, andan other educed è potentiâ materiae, certain alterations or previal dispositions Are required as necessary for hastening of this change.
So in a Supernatural mutation when a sonne of wrath is to be made a sonne of God, the terrours of the law are required as necessary precedents for hastning this change.
So in a Supernatural mutation when a son of wrath is to be made a son of God, the terrors of the law Are required as necessary precedents for hastening this change.
do they make satisfaction? doth the sacrilegious Church-robber bring back again that which he hath wrongfully taken from the sonnes of Levi, and say, I have sinned? doth the bloud-sucking Usurer restore that which he hath wrongfully taken from the poor, by sundry practises of covetousnesse,
do they make satisfaction? does the sacrilegious Church-robber bring back again that which he hath wrongfully taken from the Sons of Levi, and say, I have sinned? does the bloodsucking Usurer restore that which he hath wrongfully taken from the poor, by sundry practises of covetousness,
ista tria genera mortuorum sunt tria genera peccatorum, &c. These three kinds of dead men are three kinds of sinners, whom our Saviour doth daily raise from death unto life.
ista tria genera Mortuorum sunt tria genera peccatorum, etc. These three Kinds of dead men Are three Kinds of Sinners, whom our Saviour does daily raise from death unto life.
but he that raised Iairus daughter, will upon their repentance raise these ▪ the second sort are those that are dead in the way, these are they that have conceived sins in their souls,
but he that raised Jairus daughter, will upon their Repentance raise these ▪ the second sort Are those that Are dead in the Way, these Are they that have conceived Sins in their Souls,
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and actually committed the same, but by long continuance have got an habit of sinning and continued, custome like a great stone is laid upon their graves;
and actually committed the same, but by long Continuance have god an habit of sinning and continued, custom like a great stone is laid upon their graves;
but that those who are dead in sinne, may be revived, well then let us be sorry with Judas, let us make confess•ion with Judas, let us make fatisfaction with Judas, but let us never despaire with Judas, be our sins never so hainous,
but that those who Are dead in sin, may be revived, well then let us be sorry with Judas, let us make confess•ion with Judas, let us make fatisfaction with Judas, but let us never despair with Judas, be our Sins never so heinous,
so (be thou ten thousand times worse then ever Rahab was, if the red thred of Christs bloody passion be tyed to the window of thy heart by faith, doubt not but thou shalt be saved,
so (be thou ten thousand times Worse then ever Rahab was, if the read thread of Christ bloody passion be tied to the window of thy heart by faith, doubt not but thou shalt be saved,
and as a potion be it never so precious, if as soone as it be drunke, it be vomited up again, will not 〈 ◊ 〉 he inward maladies that are in a mans bodie:
and as a potion be it never so precious, if as soon as it be drunk, it be vomited up again, will not 〈 ◊ 〉 he inward maladies that Are in a men body:
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when he could not, but the dead fell sometime this way, and sometime that, he said to himself, de•st profecto aliquid intus, there is something wanting within that should keep him up, he said truly,
when he could not, but the dead fell sometime this Way, and sometime that, he said to himself, de•st profecto Aliquid intus, there is something wanting within that should keep him up, he said truly,
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for his soul was wanting a man without faith, be he never so sorrowfull for his sinnes, make he never so ample a confession of them, be he pressed even to the mouth of hel with a dolefull remembrance of his iniquities,
for his soul was wanting a man without faith, be he never so sorrowful for his Sins, make he never so ample a Confessi of them, be he pressed even to the Mouth of hell with a doleful remembrance of his iniquities,
nor to make answer before the Lord in the congregation of the righteous, and no marvell for by faith wee stand, 2 Cor. 1. 24. and therefore it stands us all upon for the best of as all hath but fidem implicitam, I mean a weake and imperfect faith, to pray with the Apostles, O Lord encrease our faith, and with the father of the possessed child, Lord I believe, help my unbeliefe.
nor to make answer before the Lord in the congregation of the righteous, and no marvel for by faith we stand, 2 Cor. 1. 24. and Therefore it Stands us all upon for the best of as all hath but fidem implicitam, I mean a weak and imperfect faith, to pray with the Apostles, Oh Lord increase our faith, and with the father of the possessed child, Lord I believe, help my unbelief.
THere are three sorts of men, who, if they be faithfull in their places, and follow the direction of their books, are the chief pillars, to support a Christian common-wealth:
THere Are three sorts of men, who, if they be faithful in their places, and follow the direction of their books, Are the chief pillars, to support a Christian commonwealth:
the Physitian, the Divine, and the Magistrate. These three are in the body politick, as the three principall parts, the liver, the heart, and the braine, are in the body of man. The Physitian is the liver, the Divine is the heart, and the Magistrate is the brain of the common-wealth.
the physician, the Divine, and the Magistrate. These three Are in the body politic, as the three principal parts, the liver, the heart, and the brain, Are in the body of man. The physician is the liver, the Divine is the heart, and the Magistrate is the brain of the commonwealth.
it segregateth the humours, it ingendreth alimental bloud, and by veins sends it into each part of the body, whereby the whole is nourished, and preserved.
it segregateth the humours, it engendereth alimental blood, and by Veins sends it into each part of the body, whereby the Whole is nourished, and preserved.
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and the beginning of the vital faculty: so is the Divine the fountain and beginning, though not NONLATINALPHABET of generation, nor NONLATINALPHABET of radication,
and the beginning of the vital faculty: so is the Divine the fountain and beginning, though not of generation, nor of radication,
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it sitteth in the highest room, as in a stately palace, being compassed about with the pericranium, the cranium and the two meninges, as so many strong castles,
it Sitteth in the highest room, as in a stately palace, being compassed about with the pericranium, the cranium and the two meanings, as so many strong Castles,
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Wo unto that Common-wealth where the Physitian for wholsome physick ministreth hemlock: and the Divine, for sound doctrine, broacheth heresie, and the Magistrate turneth justice into wormwood.
Woe unto that Commonwealth where the physician for wholesome physic Ministereth hemlock: and the Divine, for found Doctrine, broacheth heresy, and the Magistrate turns Justice into wormwood.
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And lastly because of those Cubiculares consiliarij, (as Lipsius cals them) tinea & sorices Palatij, (as Constantine tearmed them) the very mothes and rats of a court, which live by other mens harmes;
And lastly Because of those Cubiculares consiliarij, (as Lipsius calls them) tinea & Sorices Palatij, (as Constantine termed them) the very moths and rats of a court, which live by other men's harms;
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ye have it only from me ( I have said: ) and though ye be Gods, yet ye are but earthly Gods, ye are Gods in office, not Gods in essence, ye are made of the same metal that others are,
you have it only from me (I have said:) and though you be God's, yet you Are but earthly God's, you Are God's in office, not God's in essence, you Are made of the same metal that Others Are,
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) In which words, not to stand upon the divers acceptions of any of them, may it please you to observe these three points. 1. The party from whom Magistrates receive their authority, it is from God, ( I have said ) and Gods saying is his doing. 2. Their preheminence above others, in that they are called Gods ( ye are Gods ) 3. The limitation of their dignity, ye shall die as men.
) In which words, not to stand upon the diverse acceptions of any of them, may it please you to observe these three points. 1. The party from whom Magistrates receive their Authority, it is from God, (I have said) and God's saying is his doing. 2. Their pre-eminence above Others, in that they Are called God's (you Are God's) 3. The limitation of their dignity, you shall die as men.
Out of which I collect these three propositions. 1. Magistrates and Judges of the earth do receive their authority from God. 2. They are Gods deputies to minister justice,
Out of which I collect these three propositions. 1. Magistrates and Judges of the earth do receive their Authority from God. 2. They Are God's deputies to minister Justice,
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The rest of the Planets, though they turn to both sides of the Zodiacke, and are (the most of them) sometimes direct, and sometimes stationarie, and sometimes retrograde (as Astronomers speak) by reason of their motion in their imaginary Epicicles, yet they have their constancie in this inconstancie.
The rest of the Planets, though they turn to both sides of the Zodiac, and Are (the most of them) sometime Direct, and sometime stationary, and sometime retrograde (as Astronomers speak) by reason of their motion in their imaginary Epicycles, yet they have their constancy in this inconstancy.
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But this law (like an old inscription upon a stone) is written in the stony heart of man in such blind characters, that he is put to his shifts before he can spell it.
But this law (like an old inscription upon a stone) is written in the stony heart of man in such blind characters, that he is put to his shifts before he can spell it.
and added a large commentary of judiciall lawes, by the hand of Moses. Which benefit (though not the same numero ) he hath not onely granted unto Christian Common-wealths:
and added a large commentary of judicial laws, by the hand of Moses. Which benefit (though not the same numero) he hath not only granted unto Christian Commonwealths:
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Lycurgs affirming that he received his lawes from Apollo, Minos from Jupiter, Solon, and Draco from Minerva, Numa from the Nymph Egeria, Anacharsis from Zamolxis the Scythian God.
Lycurgs affirming that he received his laws from Apollo, Minos from Jupiter, Solon, and Draco from Minerva, Numa from the Nymph Egeria, Anacharsis from Zamolxis the Scythian God.
3. But all this will not confine man within his bounds, for it is true of him, which was spoken of the Athenians, that they knew what was to be done, and yet did it not.
3. But all this will not confine man within his bounds, for it is true of him, which was spoken of the Athenians, that they knew what was to be done, and yet did it not.
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and dead Magistrate, should joyn hand in hand, and proceed valorously, to the rooting out of sinne, the suppression of Idolatry, the protection of justice, and maintenance of true religion.
and dead Magistrate, should join hand in hand, and proceed valorously, to the rooting out of sin, the suppression of Idolatry, the protection of Justice, and maintenance of true Religion.
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yet the government thereof, he leaveth to fortunes discretion to be directed by her. One of the stiles wherewith God is invested, is this, that he is the authour of order, and not of confusion: if of order then of Civil government, seeing that an Anarchie is the cause of all disorder, and confusion in the state.
yet the government thereof, he Leaveth to fortune's discretion to be directed by her. One of the stile wherewith God is invested, is this, that he is the author of order, and not of confusion: if of order then of Civil government, seeing that an Anarchy is the cause of all disorder, and confusion in the state.
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Insomuch that the reason of all the sinnes that were committed in Israel, is often in the book of Judges ascribed unto this, that they wanted a Magistrate: There was at that time no king in Israel, Judg. 17. 6. 18. 1. 19. 1. 21. 25. It is a miserable life, to live under a tyrant where nothing is lawfull;
Insomuch that the reason of all the Sins that were committed in Israel, is often in the book of Judges ascribed unto this, that they wanted a Magistrate: There was At that time no King in Israel, Judges 17. 6. 18. 1. 19. 1. 21. 25. It is a miserable life, to live under a tyrant where nothing is lawful;
But I shall not need to trouble my self, or to tire out your attention, by heaping up multitudes of reasons for proving of this point, seeing it is a conclusion so plainly averred by the holy Ghost:
But I shall not need to trouble my self, or to tire out your attention, by heaping up Multitudes of Reasons for proving of this point, seeing it is a conclusion so plainly averred by the holy Ghost:
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for though they graunt, that the Jewes, at Gods appointment, had their Magistrates, yet they think it not fit for a Christian to be subject to such slavery) in the time I say of the Gospel he will appoint kings to be patrons, and propugnators of his Church.
for though they grant, that the Jews, At God's appointment, had their Magistrates, yet they think it not fit for a Christian to be Subject to such slavery) in the time I say of the Gospel he will appoint Kings to be Patrons, and propugnators of his Church.
Nor from our Saviour Christ, who though he told his disciples, when they strove for superiority amongst themselves, that one of them should not domineer over another,
Nor from our Saviour christ, who though he told his Disciples, when they strove for superiority among themselves, that one of them should not domineer over Another,
And being strangers and pilgrims, stand in as great need of these helps, as of fire, of water, of aire, of apparel, of any thing, which is necessary for the sustentation of our lives;
And being Strangers and pilgrim's, stand in as great need of these helps, as of fire, of water, of air, of apparel, of any thing, which is necessary for the sustentation of our lives;
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but also the promoters of true religion, the advancers of vertue, the rewarders of piety, the punishers of sin, the destroyers of Idolatry, superstition, and all misdemeanours amongst Christians.
but also the promoters of true Religion, the advancers of virtue, the rewarders of piety, the punishers of since, the destroyers of Idolatry, Superstition, and all misdemeanours among Christians.
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and placeth the Princes of the earth in authority next unto himselfe, this they have perforce taken from God, and bestowed it upon him, that sitteth in the temple of God,
and places the Princes of the earth in Authority next unto himself, this they have perforce taken from God, and bestowed it upon him, that Sitteth in the temple of God,
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7. And as he takes upon him to give kingdomes to whomsoever he will (like the Devil, who told our Saviour Christ that all the kingdomes of the world were his, and he gave them to whomsoever he would (whereupon saith an ancient father, mentitur diabolus, quia cujus jussu homines creantur, hujus jussu reges constituuntur, the devil is a liar,
7. And as he Takes upon him to give kingdoms to whomsoever he will (like the devil, who told our Saviour christ that all the kingdoms of the world were his, and he gave them to whomsoever he would (whereupon Says an ancient father, mentitur diabolus, quia cujus jussu homines creantur, hujus jussu reges constituuntur, the Devil is a liar,
Who knoweth not that Leo Isaurus for putting in execution, a decree of a Councill held at Constantinople in his time, touching the taking away of Images, was first excommunicated,
Who Knoweth not that Leo Isaurus for putting in execution, a Decree of a Council held At Constantinople in his time, touching the taking away of Images, was First excommunicated,
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and then deprived of all his revenues in Italy? That Pope Zacharie deposed Childerick, the French king, that he might gratifie Carolus Mertellus, and his son Pipin? That the proud Venetian pedler, Paul the second, by a publike edict deprived of crown and kingdome, George the king of Bohemia, because he was an H•ssite, and stirred up Mathias the king of Hungary, (his son in law) to warre against him? What shall I tell you of the indignities, offered in our own land, against Henry the second, and John, king of England? or of the buls of Pius Quintus, sent against Queen Elizabeth of never dying memory, whereby he hath excommunicated her, absolved her subjects, from their oaths of allegiance, stirred up rebellions in these middle parts of Britain, and taken upon him, to bestow the regal diademe upon strangers.
and then deprived of all his revenues in Italy? That Pope Zacharias deposed Childerick, the French King, that he might gratify Carolus Mertellus, and his son Pippin? That the proud Venetian pedlar, Paul the second, by a public edict deprived of crown and Kingdom, George the King of Bohemia, Because he was an H•ssite, and stirred up Mathias the King of Hungary, (his son in law) to war against him? What shall I tell you of the indignities, offered in our own land, against Henry the second, and John, King of England? or of the Bulls of Pius Quintus, sent against Queen Elizabeth of never dying memory, whereby he hath excommunicated her, absolved her subject's, from their Oaths of allegiance, stirred up rebellions in these middle parts of Britain, and taken upon him, to bestow the regal diadem upon Strangers.
God be thanked he that dwels in heaven (and, of right, challengeth the authority of disposing the kingdomes of this world to himselfe) laughed all their devises to scorn.
God be thanked he that dwells in heaven (and, of right, Challengeth the Authority of disposing the kingdoms of this world to himself) laughed all their devises to scorn.
And his Buls which sometimes had such a terrible aspect, that a whole provincial Synod durst scarse venture to bait them, proved such cowardly dastards, that every single adversary hath been ready to tugge them.
And his Bulls which sometime had such a terrible aspect, that a Whole provincial Synod durst scarce venture to bait them, proved such cowardly dastards, that every single adversary hath been ready to tug them.
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Much resembling the counterfeit shews of Semiramis, when she warred against the king of India, which, a farre off, seemed to be Elephants, and Dromedaries, but when they were throughly tried, proved nothing but Oxen hides stuffed with straw.
Much resembling the counterfeit shows of Semiramis, when she warred against the King of India, which, a Far off, seemed to be Elephants, and Dromedaries, but when they were thoroughly tried, proved nothing but Oxen hides stuffed with straw.
That I may cut off this first branch of my Text, my third and last inference shall concerne you ( R. H. ) whom the Lord hath placed at the seate of judgement.
That I may Cut off this First branch of my Text, my third and last Inference shall concern you (R. H.) whom the Lord hath placed At the seat of judgement.
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Say not then within your selves, that it was not your owne deserts, the excellency of your wits, the ripenesse of your judgements of so rare a benefit.
Say not then within your selves, that it was not your own deserts, the excellency of your wits, the ripeness of your Judgments of so rare a benefit.
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Say not then within your selves, that it was your own deserts, the excellency of your wits, the ripeness of your judgements, the deepnesse of your knowledge in the lawes, the integrity of your persons, that did advance you, unto those roomes:
Say not then within your selves, that it was your own deserts, the excellency of your wits, the ripeness of your Judgments, the deepness of your knowledge in the laws, the integrity of your Persons, that did advance you, unto those rooms:
The first is Satan, who, by reason of his great and almost unlimited power, which he hath for a time, here on earth, by ruling & raigning in the hearts of the children of disobedience, is called a God. The God of this world, 2 Cor. 2. 4. The second are the blessed Angels, those yeomen of the guard in the Court of Heaven, which wait about the throne of God.
The First is Satan, who, by reason of his great and almost unlimited power, which he hath for a time, Here on earth, by ruling & reigning in the hearts of the children of disobedience, is called a God. The God of this world, 2 Cor. 2. 4. The second Are the blessed Angels, those yeomen of the guard in the Court of Heaven, which wait about the throne of God.
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These by reason of their supereminent offices, are called Gods. Thou hast made him a little inferiour to the Gods, Psalm. 8. 5. which the Apostle, following the Septuagint, trans••teth Angels, Heb. 2. 7 The third, is the Magistrate, who, both in this Psalm,
These by reason of their supereminent Offices, Are called God's Thou hast made him a little inferior to the God's, Psalm. 8. 5. which the Apostle, following the septuagint, trans••teth Angels, Hebrew 2. 7 The third, is the Magistrate, who, both in this Psalm,
and sundry other places of Scripture, is called a God, His master shall bring him to the Gods, Exod. 21. 6. Thou shalt not rayle upon the Gods, Exod. 22. 28. that is, the Judges: implying thus much, that as they have a commandment, and authority from God;
and sundry other places of Scripture, is called a God, His master shall bring him to the God's, Exod 21. 6. Thou shalt not rail upon the God's, Exod 22. 28. that is, the Judges: implying thus much, that as they have a Commandment, and Authority from God;
for the judgement is Gods. And Jehosaphat to those Judges, which which he had set in the strong cities of Judah: take heed what you do, for ye execute not the judgement of man, but of the Lord.
for the judgement is God's And Jehoshaphat to those Judges, which which he had Set in the strong cities of Judah: take heed what you do, for you execute not the judgement of man, but of the Lord.
9. Now then, if Magistrates be Gods deputies, what reverence, it behoveth each private person, to exhibit unto them, I appeal to the conscience of every particular.
9. Now then, if Magistrates be God's deputies, what Reverence, it behooveth each private person, to exhibit unto them, I appeal to the conscience of every particular.
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There be many at this day, who howsoever in common civility, they will seem to give an outward reverence unto the Magistrate, yet in heart they scorn and contemn sundry of them:
There be many At this day, who howsoever in Common civility, they will seem to give an outward Reverence unto the Magistrate, yet in heart they scorn and contemn sundry of them:
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It was an old objection in the Satyrist: what? darest thou, being thus, and thus descended, presume to give judgement upon a man that is better born then thy self? yes,
It was an old objection in the Satirist: what? Darest thou, being thus, and thus descended, presume to give judgement upon a man that is better born then thy self? yes,
He that lifteth the poore out of the myre, and raiseth the beggar out of the dunghil, that he may set him with the Princes of his people, hath styled him, with his name,
He that lifts the poor out of the mire, and Raiseth the beggar out of the dunghill, that he may Set him with the Princes of his people, hath styled him, with his name,
I remember a story in Herodotus, of Amasis an Egyptian king, who, in the beginning of his reign, was scorned of his subjects, by reason of the basenesse of his parentage:
I Remember a story in Herodotus, of Amasis an Egyptian King, who, in the beginning of his Reign, was scorned of his subject's, by reason of the baseness of his parentage:
Quintus Fabius was sent by the Senate of Rome to his sonne, who was Consul, and resided at that time in Apulia. The old man, either by reason of his age,
Quintus Fabius was sent by the Senate of Room to his son, who was Consul, and resided At that time in Apulia. The old man, either by reason of his age,
10. And this is not only meant of godly and religious Magistrates, such as are described by Moses, which make Gods law of their privy Counsel, and turn not aside to the right hand, or to the left:
10. And this is not only meant of godly and religious Magistrates, such as Are described by Moses, which make God's law of their privy Counsel, and turn not aside to the right hand, or to the left:
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and to be his horsemen, and to runne before his charets, and take their fields, and give them to his servants, and their vineyards, and give them to his Eunuches.
and to be his horsemen, and to run before his charets, and take their fields, and give them to his Servants, and their vineyards, and give them to his Eunuchs.
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He that gave the regiment of a Common-wealth to Caius Caesar, a milde, and gentle Prince, gave it also unto Marius, a bloudy Consul. He that gave it unto Augustus, a myrrour of humanity, gave it unto Nero, a monster of crudelity.
He that gave the regiment of a Commonwealth to Caius Caesar, a mild, and gentle Prince, gave it also unto Marius, a bloody Consul. He that gave it unto Augustus, a mirror of humanity, gave it unto Nero, a monster of crudelity.
He that gave it unto Vespasian, gave it unto Domitian. He that gave it unto Constantine, a religious defender of Christianity, gave it unto Julian, an author of apostasie, saith Austine. And be they good or bad, we have no commandment from him,
He that gave it unto Vespasian, gave it unto Domitian. He that gave it unto Constantine, a religious defender of Christianity, gave it unto Julian, an author of apostasy, Says Augustine. And be they good or bad, we have no Commandment from him,
It was a worthy saying of the mother of the two Garaes, when they kept Sigismond in prison, that a crowned king, if he were worse then a beast, could not be hurt without great injury done to God himself.
It was a worthy saying of the mother of the two Garaes, when they kept Sigismund in prison, that a crowned King, if he were Worse then a beast, could not be hurt without great injury done to God himself.
although he himself was before that time anointed to be king over Israel, and was without cause, hunted by Saul like a Pelican in the wildernesse, and an Owle in the desart.
although he himself was before that time anointed to be King over Israel, and was without cause, hunted by Saul like a Pelican in the Wilderness, and an Owl in the desert.
The weapons of a Christian, in this case (when such a case doth happen) must be preces & lacrymae, prayers, that either God would turn the heart of an evil Magistrate, or set in his room a man David - like after his own heart:
The weapons of a Christian, in this case (when such a case does happen) must be preces & lacrymae, Prayers, that either God would turn the heart of an evil Magistrate, or Set in his room a man David - like After his own heart:
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and tears, for his sinnes, which as they are the cause of warre, famine, pestilence, and all other calamities, so are they also of wicked and ungodly Magistrates.
and tears, for his Sins, which as they Are the cause of war, famine, pestilence, and all other calamities, so Are they also of wicked and ungodly Magistrates.
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According to that of the old wife of Syracuse, who when others prayed for the death of Dionysius the Tyrant, she prayed for his long life, being sent for by Dionysius, and demanded wherein she was beholden unto him, that she so devoutly prayed for him:
According to that of the old wife of Syracuse, who when Others prayed for the death of Dionysius the Tyrant, she prayed for his long life, being sent for by Dionysius, and demanded wherein she was beholden unto him, that she so devoutly prayed for him:
in nothing, said she, am I beholden to thee and yet I have great reason to pray for thee? For I remember when I was a young wench, there was a cruel tyrant, that reigned over us;
in nothing, said she, am I beholden to thee and yet I have great reason to pray for thee? For I Remember when I was a young wench, there was a cruel tyrant, that reigned over us;
And wl o knowes but when thou art gone, God may (if it be possible) send a worse in thy room? This they may justly expect, which continue in their sinnes,
And wl oh knows but when thou art gone, God may (if it be possible) send a Worse in thy room? This they may justly expect, which continue in their Sins,
It is noted of Aeneas Sylvius, that when once he became Pope, and got his name changed into Pius secundus, he condemned divers of those things which he had written,
It is noted of Aeneas Sylvius, that when once he became Pope, and god his name changed into Pius secundus, he condemned diverse of those things which he had written,
A fault to which men of eminent place are too much subject, to condemne and dislike those good things when they are in authority, which they approved when they were privat men. Quod Aeneas probavit, Pius damnabit.
A fault to which men of eminent place Are too much Subject, to condemn and dislike those good things when they Are in Authority, which they approved when they were private men. Quod Aeneas probavit, Pius damnabit.
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The heathen persecuters (as some writers have recorded) in the place where Christ was crucified had placed the image of Venus, a heathen idol, that if any should worship Christ, he might seem to adore Venus. This is the devils practise, to set an idol in Gods room;
The heathen persecuters (as Some writers have recorded) in the place where christ was Crucified had placed the image of Venus, a heathen idol, that if any should worship christ, he might seem to adore Venus. This is the Devils practice, to Set an idol in God's room;
fomet•mes a •aturn, that eateth up his children (that is, his inferiours, which he should affect as a father doth his own children) as if they we•e bread;
fomet•mes a •aturn, that Eateth up his children (that is, his inferiors, which he should affect as a father does his own children) as if they we•e bred;
sometimes a Mercurie, who is eloquent in speaking, but withall nimble in fingring, having a smooth tongue lie Jacob, but rough hands like Esau, nay Eagle clawes like Nabuchadnezzar, to scrape,
sometime a Mercury, who is eloquent in speaking, but withal nimble in fingering, having a smooth tongue lie Jacob, but rough hands like Esau, nay Eagl claws like Nebuchadnezzar, to scrape,
for, besides that Gods place is polluted, and the people wronged, there is an evil president given to privat men, to follow the wicked example of their Governours.
for, beside that God's place is polluted, and the people wronged, there is an evil president given to private men, to follow the wicked Exampl of their Governors.
especially in our chief Magistrates (and I wish, I might without check of conscience say as much of those, that are of an inferiour ranke) The Lord hath set over us his name for ever be blessed for it) a most godly and religious King, of whom (as Tacitus saith of Trajane, and Cocceius Nerva ▪ ) a man may think what he will ▪ and speak what he thinks, God hath given him (as he did unto ( a) Solomon) a large heart as the sand that is upon the sea shoar to judge his people according to right,
especially in our chief Magistrates (and I wish, I might without check of conscience say as much of those, that Are of an inferior rank) The Lord hath Set over us his name for ever be blessed for it) a most godly and religious King, of whom (as Tacitus Says of Trajan, and Cocceius Nerva ▪) a man may think what he will ▪ and speak what he thinks, God hath given him (as he did unto (a) Solomon) a large heart as the sand that is upon the sea shore to judge his people according to right,
Whose princely care is to observe the practise of the old Romanes, ( c ) to set Honours temple close on the backside of Vertues temple, and not wittingly to suffer any to come into the Temple of Honour, which have not first done their devotion in the Temple of Vertue: not to make his Judges,
Whose princely care is to observe the practice of the old Romans, (c) to Set Honours temple close on the backside of Virtues temple, and not wittingly to suffer any to come into the Temple of Honour, which have not First done their devotion in the Temple of Virtue: not to make his Judges,
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as needlesse a piece of work, as it was for Phormio, to make a military discourse before Annibal; or for Plotin to read a lecture in Philosophie in the presence of Origen. Yet because it comes within the limits of my text, I beseech you that you, will with patience hear me,
as needless a piece of work, as it was for Phormio, to make a military discourse before Hannibal; or for Plotin to read a lecture in Philosophy in the presence of Origen. Yet Because it comes within the Limits of my text, I beseech you that you, will with patience hear me,
For my part me thinks I may say unto you, as Lucius Posthumius sometimes said unto the Senatours of Rome: No• sum Patres-conscripti adeò vestrae dignitatis memor, ut obliviscar me esse Consulem.
For my part me thinks I may say unto you, as Lucius Postumius sometime said unto the Senators of Room: No• sum Patres-conscripti adeò Vestrae dignitatis memor, ut obliviscar me esse Consulem.
The greatest Judge in the world, if his circuit should extend over the whole globe of the earth is but a God of Gods footstool. Your circuit is farre lesse:
The greatest Judge in the world, if his circuit should extend over the Whole Globe of the earth is but a God of God's footstool. Your circuit is Far less:
With what conscience can those hands subscribe to an untruth, which should be Gods instrument to confirm a right? with what faces can those mouthes pronounce an unjust sentence, which should be the organes of God to confirm a right? When you do amisse, you are not only injurious unto man whom yee wrong,
With what conscience can those hands subscribe to an untruth, which should be God's Instrument to confirm a right? with what faces can those mouths pronounce an unjust sentence, which should be the organs of God to confirm a right? When you do amiss, you Are not only injurious unto man whom ye wrong,
Therefore in every cause that shall come unto you, between bloud and bloud, between law and precept, statute and judgement, ye shall judge the people according unto right,
Therefore in every cause that shall come unto you, between blood and blood, between law and precept, statute and judgement, you shall judge the people according unto right,
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With Jeremiah unto the king of Judah: Execute judgement and righteousnesse, deliver the oppressed from the hands of the oppressour, vexe not the stranger, the fatherlesse,
With Jeremiah unto the King of Judah: Execute judgement and righteousness, deliver the oppressed from the hands of the oppressor, vex not the stranger, the fatherless,
And he that hath given this law unto the Magistrate, that he should not respect the person of the mighty, hath given this also, that he should not favour the person of the poor.
And he that hath given this law unto the Magistrate, that he should not respect the person of the mighty, hath given this also, that he should not favour the person of the poor.
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Hereupon it is that Aristotle cals the Judge in commutative justice NONLATINALPHABET, or as some copies have it NONLATINALPHABET medianus, or medijurus, a mean between two;
Hereupon it is that Aristotle calls the Judge in commutative Justice, or as Some copies have it medianus, or medijurus, a mean between two;
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Therefore it most neerly concerneth you, who are his deputies, to maintain his service, and to put what strength you can unto the hammer of justice, that ye may (as farre as the lawes will give you leave) burst into pieces, whatsoever shall advance it selfe against his worship.
Therefore it most nearly concerns you, who Are his deputies, to maintain his service, and to put what strength you can unto the hammer of Justice, that you may (as Far as the laws will give you leave) burst into Pieces, whatsoever shall advance it self against his worship.
for hereby the true Christian are mightily discouraged, those that are infected with Romish superstition take occasion, by little and little, to fall away from us;
for hereby the true Christian Are mightily discouraged, those that Are infected with Romish Superstition take occasion, by little and little, to fallen away from us;
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The Atheist (a vermine wherewith this whole country swarmes, though they cannot be well discovered, by reason that they wear vizards upon their faces) is hardned and heartned in his impiety.
The Atheist (a vermin wherewith this Whole country swarms, though they cannot be well discovered, by reason that they wear vizards upon their faces) is hardened and heartened in his impiety.
The last weapon of the Church is fulmen excommunicationis, to drive them out of our Synagogues. And what care they for this, who will not come in them, no,
The last weapon of the Church is fulmen excommunicationis, to drive them out of our Synagogues. And what care they for this, who will not come in them, no,
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it hurts them no more then the dart which old Priamus in the Poet shot at Pyrrhus: — Quod protinus aere repulsum, In summo clypei, nequidquam umbone pependit.
it hurts them no more then the dart which old Priam in the Poet shot At Phyrrhus: — Quod Immediately Air repulsum, In Summo clypei, nequidquam umbone pependit.
Brachium seculare, was the help, and assistance that the holy fathers of the Council of Constance implored against the poor Hussites. And brachium seculare is the help and assistance, that we implore against these Canaanites, that are amongst us.
Brachium Secular, was the help, and assistance that the holy Father's of the Council of Constance implored against the poor Hussites. And brachium Secular is the help and assistance, that we implore against these Canaanites, that Are among us.
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and gives him just occasion to exhibit that bill of complaint against them which the Jewes framed most falsly against the Apostle, ye men of Israel (nay yee Gods of Israel) help, these are the men that teach all men every where, against the people,
and gives him just occasion to exhibit that bill of complaint against them which the Jews framed most falsely against the Apostle, you men of Israel (nay ye God's of Israel) help, these Are the men that teach all men every where, against the people,
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19. I speak not only of those children of Babylon, those sons of Belial, the followers of the beast, the viperous brood of Rome, the Seminary Priests and Jesuites, that crawle in every quarter of this land, like the frogs of Egypt; and travel sea and land, to make one of their own profession, that he may be two-fold more the child of the devil, then they themselves are:
19. I speak not only of those children of Babylon, those Sons of Belial, the followers of the beast, the viperous brood of Room, the Seminary Priests and Jesuits, that crawl in every quarter of this land, like the frogs of Egypt; and travel sea and land, to make one of their own profession, that he may be twofold more the child of the Devil, then they themselves Are:
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Wherefore gird you with your swords, upon your thighes, and be not faint hearted (like Jether the first born of Gideon) but let your right hand teach you terrible things.
Wherefore gird you with your swords, upon your thighs, and be not faint hearted (like Jether the First born of gideon) but let your right hand teach you terrible things.
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when they have no cause) but let not that discourage you, but rather let it be a means that they may have the same law, which the old Capitolian dogs had:
when they have no cause) but let not that discourage you, but rather let it be a means that they may have the same law, which the old Capitolian Dogs had:
If they be (as I take them to be) fundamental points of Christianity, (alas) what worldly respect shall be sufficient to cool the heat of our zeale in Gods cause? If our religion be a new religion,
If they be (as I take them to be) fundamental points of Christianity, (alas) what worldly respect shall be sufficient to cool the heat of our zeal in God's cause? If our Religion be a new Religion,
and theirs a new and an upstart religion, an hotch-potch and Pandora, composed of all the religions in the world, scarce heard of (for any material point of difference between them and us) in the Church of God,
and theirs a new and an upstart Religion, an hotchpotch and Pandora, composed of all the Religions in the world, scarce herd of (for any material point of difference between them and us) in the Church of God,
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though they hold that it is not the same vertue that makes bonum virum, and bonum civem, yet the best of them agree in this principle, that he cannot be bonus civis, good in the duties of civil policy, which is not first bonus vir, perfect in the general duties of morality:
though they hold that it is not the same virtue that makes bonum virum, and bonum civem, yet the best of them agree in this principle, that he cannot be bonus civis, good in the duties of civil policy, which is not First bonus vir, perfect in the general duties of morality:
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Dost thou think, that the oath of Allegiance is a band of sufficient force to tie a Papist in true allegiance unto his Prince? Quo teneas vultum mutantem Protea nodo?
Dost thou think, that the oath of Allegiance is a band of sufficient force to tie a Papist in true allegiance unto his Prince? Quo teneas vultum mutantem Protea nodo?
Canst thou binde Proteus, that turns himself into every shape? Or canst thou make a coat for the moon, that is never at a stay? Was there ever oath so wisely contrived,
Canst thou bind Proteus, that turns himself into every shape? Or Canst thou make a coat for the moon, that is never At a stay? Was there ever oath so wisely contrived,
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so religiously taken, but the slippery snakes, and stretching horse-leaches of Rome, could find some chink to creep out at? or their Holy Father, out of his Papal, and transcendent power can dispense with it,
so religiously taken, but the slippery snakes, and stretching Horseleeches of Room, could find Some chink to creep out At? or their Holy Father, out of his Papal, and transcendent power can dispense with it,
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or cut it, as Alexander did Gordians knot, or break it, as Sampson did the new ropes, where with the Philistines had bound him, which he brake from his armes, as a threed?
or Cut it, as Alexander did Gordians knot, or break it, as Sampson did the new ropes, where with the philistines had bound him, which he brake from his arms, as a thread?
A few simple seduced creatures amongst us, that understand not the mysteries of popery, but onely in a generality, I speak not of them: (and yet I know how easily the young cubs may be taught to learn the tricks of the old Foxes ) but for the rest, the time past will help us to discover them in the time to come.
A few simple seduced creatures among us, that understand not the Mysteres of popery, but only in a generality, I speak not of them: (and yet I know how Easily the young cubs may be taught to Learn the tricks of the old Foxes) but for the rest, the time past will help us to discover them in the time to come.
To say nothing of their damnable, and treacherous practises abroad against forrein princes, and here at home against Queen Elizabeth of never dying memory,
To say nothing of their damnable, and treacherous practises abroad against foreign Princes, and Here At home against Queen Elizabeth of never dying memory,
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and the breath of our nostrils King James; that one gunpowder-plot, a devise set from the bottome of hell, may be an everlasting memento of their disloyalty.
and the breath of our nostrils King James; that one Gunpowder plot, a devise Set from the bottom of hell, may be an everlasting memento of their disloyalty.
Shall not the shepheard do well to kill a wolfe? shall not Judeth be highly extolled if she can kill Holofernes though sleeping in his bed? And if David kill Goliath, deserves he not to be met with the two women of Israel with timbrels,
Shall not the shepherd do well to kill a wolf? shall not Judeth be highly extolled if she can kill Holofernes though sleeping in his Bed? And if David kill Goliath, deserves he not to be met with the two women of Israel with timbrels,
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& instruments of joy, singing thus, Saul hath killed his thousand, but David his ten thousand? In a word, is it not their assertion that Princes must not be suffered to reign,
& Instruments of joy, singing thus, Saul hath killed his thousand, but David his ten thousand? In a word, is it not their assertion that Princes must not be suffered to Reign,
And therefore I lesse marvel, why that reviling Rabshakeh, that brasen-faced fugitive Parsons, who blusht not to say any thing in his younger years, in his old age took upon him a kind of modesty,
And Therefore I less marvel, why that reviling Rabshakeh, that brazenfaced fugitive Parsons, who blushed not to say any thing in his younger Years, in his old age took upon him a kind of modesty,
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for malus est custos diuturnitatis metus. He never reignes long, whom every man feareth; Caveat multos, quem timent singuli, let him beware of a multitude whom every particular dreadeth.
for malus est custos diuturnitatis metus. He never reigns long, whom every man fears; Caveat multos, Whom Timent Singuli, let him beware of a multitude whom every particular dreads.
22. This is so plain, that Aristotle gives it as an especial rule for a Tyrant, if he mean to continue his government, to make an outward shew of Religion.
22. This is so plain, that Aristotle gives it as an especial Rule for a Tyrant, if he mean to continue his government, to make an outward show of Religion.
but in sundry fundamental points of Divinitie) how can this knot be made fast? Nay, seeing they are so far from counting any Protestant Prince religious, that they count him an heretick;
but in sundry fundamental points of Divinity) how can this knot be made fast? Nay, seeing they Are so Far from counting any Protestant Prince religious, that they count him an heretic;
and the more diligent he is in cleansing and refining his kingdom from the dregs of Romish superstition (as our Saviour Christ was in purging the law from the absurd glosses of the Scribes and Pharisees) the greater persecutor he is holden with them to be of the Catholick faith.
and the more diligent he is in cleansing and refining his Kingdom from the dregs of Romish Superstition (as our Saviour christ was in purging the law from the absurd Glosses of the Scribes and Pharisees) the greater persecutor he is held with them to be of the Catholic faith.
Verily I see no probability, I had almost said, no possibility, that they will hereafter prove true and dutiful subjects to the King of Great Britain. They may well make protestations,
Verily I see no probability, I had almost said, no possibility, that they will hereafter prove true and dutiful subject's to the King of Great Britain. They may well make protestations,
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I fear their fawning far more, then their frowning, it was but a frivolous tale, which the people of Alexandria told Timothy, etsi non communicamus tecum, tamen a•mamus te, although we do not communicate with thee, yet we love thee.
I Fear their fawning Far more, then their frowning, it was but a frivolous tale, which the people of Alexandria told Timothy, Though non Communicate tecum, tamen a•mamus te, although we do not communicate with thee, yet we love thee.
Some of our worthies do stoutly with their pens oppose themselves against these men, and I pray God every Magistrate in his place would be as careful in unsheathing the sword of justice against them.
some of our worthies do stoutly with their pens oppose themselves against these men, and I pray God every Magistrate in his place would be as careful in unsheathing the sword of Justice against them.
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as long the whoredoms of the Romish Iezabel, and her witchcrafts, and inchanting cups, wherewith she withdraweth the people from their obedience to their Soveraign, and stealeth their hearts from him (as did Absolon the hearts of the Israelites from David his father, are in great number.
as long the whoredoms of the Romish Jezebel, and her witchcrafts, and enchanting cups, wherewith she withdraweth the people from their Obedience to their Sovereign, and steals their hearts from him (as did Absalom the hearts of the Israelites from David his father, Are in great number.
As long as the Pope can set any foot-hold in Britain, he will bestir himself to molest the peace of our Sion. Et si non aliquâ nocuisset, mortuus esset.
As long as the Pope can Set any foothold in Britain, he will Bestir himself to molest the peace of our Sion. Et si non aliquâ nocuisset, Mortuus esset.
not out of any spleen to any particular person whosoever (he that seeth the thoughts of my heart, knowes that I lie not) but for the love of the truth, the zeal of Gods glory, the integrity of my conscience,
not out of any spleen to any particular person whosoever (he that sees the thoughts of my heart, knows that I lie not) but for the love of the truth, the zeal of God's glory, the integrity of my conscience,
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that if he shall with proud Phaeton in the Poet, boast that Apollo, God is his father, he might presently call to mind that poor Clymene, the earth is his mother;
that if he shall with proud Phaeton in the Poet, boast that Apollo, God is his father, he might presently call to mind that poor Clymene, the earth is his mother;
And yet I know not how it comes to passe, but I am sure it is true, that many in authority resemble the dust in no property better then one, that as the dry dust in the streets, is with every blast of winde blown aloft into the air:
And yet I know not how it comes to pass, but I am sure it is true, that many in Authority resemble the dust in no property better then one, that as the dry dust in the streets, is with every blast of wind blown aloft into the air:
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yet with the wings of pride and arrogancie would needs soar up into heaven, and care little for resembling their elder brother, the second Adam, who took upon him our weaknesse, that we might be strengthened:
yet with the wings of pride and arrogancy would needs soar up into heaven, and care little for resembling their elder brother, the second Adam, who took upon him our weakness, that we might be strengthened:
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Our father hath eaten a sowre grape, and his childrens teeth are set on edge. Our grand-father for eating of the forbidden tree, had this sentence denounced against him;
Our father hath eaten a sour grape, and his Children's teeth Are Set on edge. Our grandfather for eating of the forbidden tree, had this sentence denounced against him;
Were ye wiser then Solomon, stronger then Samson, richer then Iob, mightier then the greatest Monarch of the earth, faithfuller in your places then Samuel, that faithful Judge of Israel, Ire tamen restat Numa quò devenit & Ancus. This must be the conclusion;
Were you Wiser then Solomon, Stronger then samson, Richer then Job, Mightier then the greatest Monarch of the earth, faithfuller in your places then Samuel, that faithful Judge of Israel, Ire tamen restat Numa quò devenit & Ancus. This must be the conclusion;
Ye must die as men, and yeeld your bodies to deaths Serjeant, to be kept prisoners in the dungeon of the earth, till the great and general assizes that shall be holden by our Saviour Christ, in the clouds of the skie, at the last day.
You must die as men, and yield your bodies to death's sergeant, to be kept Prisoners in the dungeon of the earth, till the great and general assizes that shall be held by our Saviour christ, in the Clouds of the sky, At the last day.
Alexander, when by his followers he was called a God, forgot that he was to die as a man, till by a poysoned arrow he was put in minde of his mortality,
Alexander, when by his followers he was called a God, forgotten that he was to die as a man, till by a poisoned arrow he was put in mind of his mortality,
And shortly after he perceived it with a witnesse, when he was poysoned by Antipater, and then inclosed in a small parcel of ground, whose aspiring mind the whole world could not fil.
And shortly After he perceived it with a witness, when he was poisoned by Antipater, and then enclosed in a small parcel of ground, whose aspiring mind the Whole world could not fill.
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Not much unlike was the old practise of the Egyptians, who when their Princes went to banquet, used to beare before them the picture of a dead man, to put them in mind of their mortality.
Not much unlike was the old practice of the egyptians, who when their Princes went to banquet, used to bear before them the picture of a dead man, to put them in mind of their mortality.
24. Seeing then that ye must die, study to have your accounts in readinesse, that whensoever the Lord shall call you hence, hee may finde you provided.
24. Seeing then that you must die, study to have your accounts in readiness, that whensoever the Lord shall call you hence, he may find you provided.
Do nothing but what God commands you, and the testimony of a good conscience will warrant to be lawful, remembring that ye must one day (God knowes how soon that day will come) be summoned to appear before the common Judge of all flesh;
Do nothing but what God commands you, and the testimony of a good conscience will warrant to be lawful, remembering that you must one day (God knows how soon that day will come) be summoned to appear before the Common Judge of all Flesh;
yea, as much as in you lieth, ye take his godhead from him, and make him who is the truth from everlasting, to be all one with the devil, who is a lyar from the beginning.
yea, as much as in you lies, you take his godhead from him, and make him who is the truth from everlasting, to be all one with the Devil, who is a liar from the beginning.
I cannot prosecute this point, only for conclusion I say with Moses, behold this day have I set before you life and death, blessing and cursing, choose life, and ye shall live.
I cannot prosecute this point, only for conclusion I say with Moses, behold this day have I Set before you life and death, blessing and cursing, choose life, and you shall live.
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26. You, whose profession is to open the causes in controversie, and by your knowledge in the laws to distinguish between right and wrong, truth and falshood, remember that ye must die.
26. You, whose profession is to open the Causes in controversy, and by your knowledge in the laws to distinguish between right and wrong, truth and falsehood, Remember that you must die.
by whose means especially it is effected, that our courts, do too much resemble the Lyons den, which howsoever other beasts in simplicity went flocking on heaps unto,
by whose means especially it is effected, that our Courts, do too much resemble the Lyons den, which howsoever other beasts in simplicity went flocking on heaps unto,
yet the fox, that found by experience how others sped, durst not come near it. — Quia me vestigia terrent ( said she ) Omnia te adversum spectantia nulla retrorsum.
yet the fox, that found by experience how Others sped, durst not come near it. — Quia me vestigia terrent (said she) Omnia te adversum spectantia nulla retrorsum.
Procrastinations, and unnecessary delayes, for filling of the lawyers coffers, and pilling of the poor clients, is a fault which I have glanced at heretofore,
Procrastinations, and unnecessary delays, for filling of the Lawyers coffers, and pilling of the poor Clients, is a fault which I have glanced At heretofore,
too many of our Solliciters, Atturnies, and learned Scribes, are meerly carnal and sold under sinne, using it not to that end for which it is ordeined, the glory of God,
too many of our Solicitors, Attorneys, and learned Scribes, Are merely carnal and sold under sin, using it not to that end for which it is ordained, the glory of God,
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But where it plainly appears to be nought indeed, by nimblenesse of wit, and volubility of tongue, to smooth it over with colourable probabilities, thereby (as farre as thou canst) to give the truth an overthow, this is but to guild over a rotten post, to call good evil, and evil good, to let loose Barabbas, and destroy Jesus, to make the devil, who is a fiend of darknesse, to appear in the likenesse of an angel of light, and therefore worse then nought.
But where it plainly appears to be nought indeed, by nimbleness of wit, and volubility of tongue, to smooth it over with colourable probabilities, thereby (as Far as thou Canst) to give the truth an overthow, this is but to guild over a rotten post, to call good evil, and evil good, to let lose Barabbas, and destroy jesus, to make the Devil, who is a fiend of darkness, to appear in the likeness of an angel of Light, and Therefore Worse then nought.
or because others do joyn with them, and make it a common quarrel, or because they love ( Salamander - like) to be broyling in the fire of contention, can by no means be disswaded from their wicked enterprise.
or Because Others do join with them, and make it a Common quarrel, or Because they love (Salamander - like) to be broiling in the fire of contention, can by no means be dissuaded from their wicked enterprise.
This matter so wickedly, and mischievously begun, one counsellour or other, (that loves (with the Eele-catchers in the old comedie) to be fishing in muddy waters,
This matter so wickedly, and mischievously begun, one counselor or other, (that loves (with the Eel-catchers in the old comedy) to be fishing in muddy waters,
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He must prolong judgement, and deferre the matter from one day to another, from one tearm to another, from one year to another, from one court to another;
He must prolong judgement, and defer the matter from one day to Another, from one term to Another, from one year to Another, from one court to Another;
If my words do sound harsh to som of my hearers, I must say of them as Hierom saith of som in his epistle to Rusticus, dum mihi irascuntur, suam indicant conscientiam, multoque pejùs de se, quam de me judicant.
If my words do found harsh to Some of my hearers, I must say of them as Hieronymus Says of Some in his epistle to Rusticus, dum mihi irascuntur, suam indicant conscientiam, multoque pejùs de se, quam de me judicant.
Let me therefore once againe (to returne to that from which I have a little digressed) beseech you in all your pleadings and legall proceedings to remember that account that yee must make unto God,
Let me Therefore once again (to return to that from which I have a little digressed) beseech you in all your pleadings and Legal proceedings to Remember that account that ye must make unto God,
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but to help every man to his right, to cut away strife and contention, and to restore peace and unitie in the common-wealth, that all the Members of the body politick may be of one heart, and one soule.
but to help every man to his right, to Cut away strife and contention, and to restore peace and unity in the commonwealth, that all the Members of the body politic may be of one heart, and one soul.
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Remember that our God is called the God of peace, his Gospel the Gospel of peace, his ministers the Ambassadours of peace; his natural Son the Author of peace, his adopted sons, the children of peace: if then ye will be the sons of the most highest, your endeavor must be this, to preserve the unity of the Spirit in the bond of peace.
remember that our God is called the God of peace, his Gospel the Gospel of peace, his Ministers the ambassadors of peace; his natural Son the Author of peace, his adopted Sons, the children of peace: if then you will be the Sons of the most highest, your endeavour must be this, to preserve the unity of the Spirit in the bound of peace.
Finally to speake unto all (and so to make an end of all) seeing that we are all Tenants at will, and must be thrust out of the doors, of these earthly Tabernacles, whensoever it shall please our great landlord to call us hence, let us have our loines girt, and our lampes continually burning, that whensoever the Lord shal call us hence, in the evening or in the morning, at noon-day,
Finally to speak unto all (and so to make an end of all) seeing that we Are all Tenants At will, and must be thrust out of the doors, of these earthly Tabernacles, whensoever it shall please our great landlord to call us hence, let us have our loins girded, and our lamps continually burning, that whensoever the Lord shall call us hence, in the evening or in the morning, At noonday,
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I purpose now to speake only of the reason, for it is written, &c. wherein observe three things, 1. It is to no purpose to begin a good course of life,
I purpose now to speak only of the reason, for it is written, etc. wherein observe three things, 1. It is to no purpose to begin a good course of life,
it followeth thus, because as it is written, Cursed, &c. So it is written, This doe and thou shalt live, and the man that doth these things shall live in them:
it follows thus, Because as it is written, Cursed, etc. So it is written, This do and thou shalt live, and the man that does these things shall live in them:
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this is evidently confirmed by many places of Scripture, 1 Kings 8. 49. Eccles. 7. 22. Psal. 143. 2. Isa. 64. 6. Acts. 15. 10. Acts. 13. 39. 1 Ioh. 1. 8. 2. It is confirmed by reason:
this is evidently confirmed by many places of Scripture, 1 Kings 8. 49. Eccles. 7. 22. Psalm 143. 2. Isaiah 64. 6. Acts. 15. 10. Acts. 13. 39. 1 John 1. 8. 2. It is confirmed by reason:
then saith is made void, and the promise is made of no effect, Rom. 4. 14. for he came to fulfill the law, Matth. 5. 17. which was impossible to be fulfilled of us, in as much as it was weake because of the flesh:
then Says is made void, and the promise is made of no Effect, Rom. 4. 14. for he Come to fulfil the law, Matthew 5. 17. which was impossible to be fulfilled of us, in as much as it was weak Because of the Flesh:
Therefore God sent his sonne in the similitude of sinfull flesh, Rom. 8. 3. But the Romish Sophisters answer, that this maketh against the Pelagians, which were of opinion, that a man might by the strength of nature fulfill the law;
Therefore God sent his son in the similitude of sinful Flesh, Rom. 8. 3. But the Romish Sophisters answer, that this makes against the Pelagians, which were of opinion, that a man might by the strength of nature fulfil the law;
and therefore if it be strong against them, it will be of force against the Papists too. 2. Their answer is grounded upon a false supposition as that the works of a Christian doe proceed wholly from Christ;
and Therefore if it be strong against them, it will be of force against the Papists too. 2. Their answer is grounded upon a false supposition as that the works of a Christian do proceed wholly from christ;
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for, they they doe in part proceed from the flesh, and therefore though as they are the workes of the holy Ghost (who applieth unto the faithfull the force and efficacie of Christs resurrection, they be perfect,
for, they they do in part proceed from the Flesh, and Therefore though as they Are the works of the holy Ghost (who Applieth unto the faithful the force and efficacy of Christ resurrection, they be perfect,
but by his imputed righteousnesse (which righteousness is applyed and appropriated unto us principally by the holy Ghost, instrumentally by faith, whereby wee are, incorporate into Christ,
but by his imputed righteousness (which righteousness is applied and appropriated unto us principally by the holy Ghost, instrumentally by faith, whereby we Are, incorporate into christ,
I thinke Abraham was as holy a man as Ignatius the father of Jesuits, or Dominicus and Franciscus, the founders of Friers, in whom saith Bellarmine, their very adversaries can find nothing that deserveth reprehension, praeter nimiam sanctitatem, save their too much holiness;
I think Abraham was as holy a man as Ignatius the father of Jesuits, or Dominicus and Francis, the founders of Friars, in whom Says Bellarmine, their very Adversaries can find nothing that deserveth reprehension, praeter nimiam sanctitatem, save their too much holiness;
Even as David declareth the blessednesse of the man, unto whom God imputeth righteousnesse without workes, saying, Blessed is the man unto whom the Lord imputeth no sinne, wee say that faith was imputed to Abraham for righteousnesse: now it is not written for him only, that it was imputed unto him for righteousness,
Even as David Declareth the blessedness of the man, unto whom God imputeth righteousness without works, saying, Blessed is the man unto whom the Lord imputeth no sin, we say that faith was imputed to Abraham for righteousness: now it is not written for him only, that it was imputed unto him for righteousness,
A third reason, to prove that no man can fulfill the Law, is because all have need to say, forgive us our debts: who more excellent amongst the old people (saith Austin ) then the holy Priests,
A third reason, to prove that no man can fulfil the Law, is Because all have need to say, forgive us our debts: who more excellent among the old people (Says Austin) then the holy Priests,
who amongst the new people holier then the Apostles? and yet the Lord commanded them to say in their prayers forgive us our debts. To this Bellarmine answereth, that we may say forgive us our debts for veniall sinnes, which in this life we seldome or never want. But I object.
who among the new people Holier then the Apostles? and yet the Lord commanded them to say in their Prayers forgive us our debts. To this Bellarmine Answers, that we may say forgive us our debts for venial Sins, which in this life we seldom or never want. But I Object.
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This assertion is further confirmed by the testimonies of Hierom and Austin. Hierom against the Pelagians lib. 2. I confesse that there are just men,
This assertion is further confirmed by the testimonies of Hieronymus and Austin. Hieronymus against the Pelagians lib. 2. I confess that there Are just men,
and de perfecta iustitia, tunc erit plena iustitia, quando plena sanitas, tunc plena sanitas, quando plena charitas, tunc plena charitas, quando videbimus eum sicuti est:
and de perfecta iustitia, tunc erit plena iustitia, quando plena sanitas, tunc plena sanitas, quando plena charitas, tunc plena charitas, quando videbimus Eum As est:
Bernard came long after them, when the Church had gathered much corruption, and was becom like Glaucus the Sea God, who having sundrie parts of his bodie worne and consumed by beating upon the rocks,
Bernard Come long After them, when the Church had gathered much corruption, and was become like Glaucus the Sea God, who having sundry parts of his body worn and consumed by beating upon the Rocks,
Si placet tibi de effectuali charitate datum fuisse mandatum, non inde contendo, dummodo & acquiescas tu mihi, quod minime in ista vita ab aliquo homine possit, vel potuerit impleri.
Si placet tibi de effectuali charitate datum Fuisse mandatum, non inde contendo, dummodo & acquiescas tu mihi, quod minime in ista vita ab Aliquo homine possit, vel potuerit Impleri.
Against reason no sober man, against the Scriptures no Christian man, against the Church no peaceable man will judge. Thus much concerning the connexion:
Against reason no Sobrium man, against the Scriptures no Christian man, against the Church no peaceable man will judge. Thus much Concerning the connexion:
If the righteous turn away from his righteousnesse, and commit iniquitie, and doe according to all the abominations that the wicked man doeth, all the righteousnesse that he hath done shall not be metioned,
If the righteous turn away from his righteousness, and commit iniquity, and do according to all the abominations that the wicked man doth, all the righteousness that he hath done shall not be mentioned,
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then after they have knowne it, to tu•ne aside from the commandements given unto them, 2 Pet. 2. 20, 21. And if we sinne willingly after we have received the knowledge of the truth, there remaineth no sacrifice for sinne,
then After they have known it, to tu•ne aside from the Commandments given unto them, 2 Pet. 2. 20, 21. And if we sin willingly After we have received the knowledge of the truth, there remains no sacrifice for sin,
but a fearefull looking for of judgement, and of violent fire, which shall devoure the adversaries, Heb. 10. 26. And the Apostle elswhere saith, that it is impossible for such to repent.
but a fearful looking for of judgement, and of violent fire, which shall devour the Adversaries, Hebrew 10. 26. And the Apostle elsewhere Says, that it is impossible for such to Repent.
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then to have forsaken him after he was chosen, for though both of them did most grievously transgresse in that they put to death the Lord of life, yet.
then to have forsaken him After he was chosen, for though both of them did most grievously transgress in that they put to death the Lord of life, yet.
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if after they be cured, they fall sick againe, if after they be raised they die againe (this is a spirituall relapse) their case is dangerous, if not altogether desperate. The reasons hereof are divers.
if After they be cured, they fallen sick again, if After they be raised they die again (this is a spiritual relapse) their case is dangerous, if not altogether desperate. The Reasons hereof Are diverse.
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2. Such men commonly sinne upon presumption, neglecting the commandements, contemning the threatnings, abusing the patience and long-suffering of Almighty God;
2. Such men commonly sin upon presumption, neglecting the Commandments, contemning the threatenings, abusing the patience and long-suffering of Almighty God;
3. Such men do crucifie unto themselves the Sonne of God, and make a mock of him, they tread under foot the blood of the Covenant as an unholie thing, they make Christ like Sisiphus in the Fable, to begin his worke of redemption anew,
3. Such men do crucify unto themselves the Son of God, and make a mock of him, they tread under foot the blood of the Covenant as an unholy thing, they make christ like Sisyphus in the Fable, to begin his work of redemption anew,
after that he hath once finished it, as if the sick person, after that his Physitian hath recovered his health, should of purpose eate such meats as would renew his disease,
After that he hath once finished it, as if the sick person, After that his physician hath recovered his health, should of purpose eat such Meats as would renew his disease,
Hitherto may be added, that those who have once been dispossessed of Sathan, and have begun to imbrace the truth, shall of all others be most assaulted by Sathan,
Hitherto may be added, that those who have once been dispossessed of Sathan, and have begun to embrace the truth, shall of all Others be most assaulted by Sathan,
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and when he findeth none, then he saith, I willreturne into my house from whence I came, which if he find empty, swept and garnished (ready to receive him) then goeth he and taketh seven other spirits worse then himselfe,
and when he finds none, then he Says, I willreturne into my house from whence I Come, which if he find empty, swept and garnished (ready to receive him) then Goes he and Takes seven other spirits Worse then himself,
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Thinke upon this whosoever thou art, which hast begun to leave the world, and professe thy selfe a scholler in Christs school, beware of backsliding, all downfals are dangerous, be not wearie of well-doing,
Think upon this whosoever thou art, which hast begun to leave the world, and profess thy self a scholar in Christ school, beware of backsliding, all downfalls Are dangerous, be not weary of welldoing,
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but (with the blessed Apostle) forget that which is behind, and strive to obtain that which is before, remember Lots wife when she turned her eyes back towards Sodome, she became a Pillar of salt, this came upon her for an ensample,
but (with the blessed Apostle) forget that which is behind, and strive to obtain that which is before, Remember Lots wife when she turned her eyes back towards Sodom, she became a Pillar of salt, this Come upon her for an ensample,
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and is writen to admonish thee, that when thou art fled out of the Sodome of sinne, which is ready every moment, to call for fire and brimstone from heaven, thou shouldst not with her looke back but (with Lot ) hasten unto the hils.
and is written to admonish thee, that when thou art fled out of the Sodom of sin, which is ready every moment, to call for fire and brimstone from heaven, thou Shouldst not with her look back but (with Lot) hasten unto the hills.
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if thou long after the flesh pots of Goshen, and account more of the stinking garlick and onions of Aegypt, then of the milke and honey of Canaan; it is a trick of the most uncleane beasts to returne to their filthiness, the dog taketh up his vomit after he hath once cast it up, the Sow returneth to the mierie puddle,
if thou long After the Flesh pots of Goshen, and account more of the stinking garlic and onions of Egypt, then of the milk and honey of Canaan; it is a trick of the most unclean beasts to return to their filthiness, the dog Takes up his vomit After he hath once cast it up, the Sow returns to the mierie puddle,
we must not in our young yeares be able to kill a Serpent (that wily Serpent, who deceived our old Grand-mother) and afterward a Lyon (that roaring Lyon, who goes about seeking whom he may devoure) and in the end fall in love with a Iole, the world, Sathans Concubine, whereby he seekes to intangle us,
we must not in our young Years be able to kill a Serpent (that wily Serpent, who deceived our old Grandmother) and afterwards a lion (that roaring lion, who Goes about seeking whom he may devour) and in the end fallen in love with a Iole, the world, Satan's Concubine, whereby he seeks to entangle us,
such sacrifices offered unto Juno are little accepted with Iehovah; the first year he offered a golden sheep, the next yeare he sacrificed one of silver,
such Sacrifices offered unto Juno Are little accepted with Jehovah; the First year he offered a golden sheep, the next year he sacrificed one of silver,
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like those, 2 Tim. 3. 13. which waxe worse and worse, deceiving and being deceived, first professors and then persecutors: first Apostles, and then Apostates.
like those, 2 Tim. 3. 13. which wax Worse and Worse, deceiving and being deceived, First professors and then persecutors: First Apostles, and then Apostates.
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doest thou delight in swearing and blaspheming the name of God, a sinne which thou hast sometime detested? hast thou sometime had a longing and hungring desire after the word of God? and dost thou now not greatly thirst after it,
dost thou delight in swearing and blaspheming the name of God, a sin which thou hast sometime detested? hast thou sometime had a longing and hungering desire After the word of God? and dost thou now not greatly thirst After it,
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nor esteeme more of his Ministers, then of other men? doest thou now take pleasure in dallying and wantonness, in gluttony and drunkenness, in envie and maliciousness, in oppression and covetousness,
nor esteem more of his Ministers, then of other men? dost thou now take pleasure in dallying and wantonness, in gluttony and Drunkenness, in envy and maliciousness, in oppression and covetousness,
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is not the profession of the Gospell like a ladder, whereby they may climbe unto some preferment? then they will bid it adiew, Discede pietas, religion be gon, haec non successit, alia tentanda est via, this way proved not so well as was hoped, another course must be taken in hand, worldly pleasures on the right hand and on the left, are sufficient motives to draw them aside, they must needs divert out of their course to gather a poesie of these flowers,
is not the profession of the Gospel like a ladder, whereby they may climb unto Some preferment? then they will bid it adieu, Discede pietas, Religion be gone, haec non successit, Alias tentanda est via, this Way proved not so well as was hoped, Another course must be taken in hand, worldly pleasures on the right hand and on the left, Are sufficient motives to draw them aside, they must needs divert out of their course to gather a poesy of these flowers,
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and yet in one thing, he must be unlike the sun, he ascendeth above the horizon in the morning and travaileth to the meridian, where he sheweth himself in his best strength at noon-day,
and yet in one thing, he must be unlike the sun, he Ascendeth above the horizon in the morning and Travaileth to the meridian, where he shows himself in his best strength At noonday,
but from that hour he declineth, and casteth his beams more and more obliquelie, waxing faint by degrees, till at length he hide himselfe under the western horizon:
but from that hour he declineth, and Cast his beams more and more obliquely, waxing faint by Degrees, till At length he hide himself under the western horizon:
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but yet he will strive against them, and passe through the midst of them, as our Saviour passed amongst the Jewes, when they would have stoned him, dangers before him, honors and worldly preferments behind him, riches on the right hand, pleasures on the left hand, all these shall not make him discontinue his course,
but yet he will strive against them, and pass through the midst of them, as our Saviour passed among the Jews, when they would have stoned him, dangers before him, honours and worldly preferments behind him, riches on the right hand, pleasures on the left hand, all these shall not make him discontinue his course,
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but with greater speed to flie towards Heaven, as a Dove into the window, he must keep a streight course like the two kine that carried the Arke from Ekron to Bethshemesh, and turned neither to the right hand nor to the left.
but with greater speed to fly towards Heaven, as a Dove into the window, he must keep a straight course like the two kine that carried the Ark from Ekron to Bethshemesh, and turned neither to the right hand nor to the left.
Thus have we seen what a danger it is for a man to fall into such sinnes as he hath once left, to drinke the deadly poyson of iniquitie after he hath once been recovered, to runne into the danger of his spirituall enemies,
Thus have we seen what a danger it is for a man to fallen into such Sins as he hath once left, to drink the deadly poison of iniquity After he hath once been recovered, to run into the danger of his spiritual enemies,
This Heresie was by the Novatians, who for their uprightness did proudly tearm themselves Cathari, Puritans: The Donatists who were the right Cathari, because they deemed their Church love without spot or wrinkle, refused to communicate, with such as they suspected to be polluted with any sinne.
This Heresy was by the Novatians, who for their uprightness did proudly term themselves Cathari, Puritans: The Donatists who were the right Cathari, Because they deemed their Church love without spot or wrinkle, refused to communicate, with such as they suspected to be polluted with any sin.
Tertullian who was much addicted to the heresies of the Montanists, insomuch that in his old age he became a Montanist, granteth, that a man may once repent after a relapse, but no more then once.
Tertullian who was much addicted to the heresies of the Montanists, insomuch that in his old age he became a Montanist, grants, that a man may once Repent After a relapse, but no more then once.
And of this opinion saith B. Rhenanus were many old writers, and amongst others, St. Austin; but Austin meaneth only that publick repentance, which he calleth humilima poenitentia, and Lombard and the school-men tearm poenitentia solennis, which was imposed onely for such grievous offences,
And of this opinion Says B. Rhenanus were many old writers, and among Others, Saint Austin; but Austin means only that public Repentance, which he calls humilima Penitence, and Lombard and the Schoolmen term Penitence solennis, which was imposed only for such grievous offences,
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But wee have a better witnesse of this point, then Austin, even God that cannot lye, who by the mouth of his Prophet hath promised, that Whensoever the wicked turneth from his wickednesse that he hath done,
But we have a better witness of this point, then Austin, even God that cannot lie, who by the Mouth of his Prophet hath promised, that Whensoever the wicked turns from his wickedness that he hath done,
It may be that Sathan will object the place of the Apostle before cited, if wee sinne willingly, &c. for answer whereof thou must know that the Apostle speaketh not of every kind of backsliding; But
It may be that Sathan will Object the place of the Apostle before cited, if we sin willingly, etc. for answer whereof thou must know that the Apostle speaks not of every kind of backsliding; But
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First, Of that which is committed with a full consent of the Will ( if wee sinne willingly ) and this the child of God after his conversion can never commit,
First, Of that which is committed with a full consent of the Will (if we sin willingly) and this the child of God After his conversion can never commit,
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and though it doe not still prevaile, by reason that the flesh is like an headstrong horse, that can hardly be curbed, yet it prevaileth thus farre, that the Will giveth not his absolute consent to the committing of such sinnes;
and though it do not still prevail, by reason that the Flesh is like an headstrong horse, that can hardly be curbed, yet it prevails thus Far, that the Will gives not his absolute consent to the committing of such Sins;
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and again the Apostle meaneth, not every sinne wherein the Will yeildeth his full assent (for without doubt the elect before their conversion fall into such sinnes) but of a generall, malicious,
and again the Apostle means, not every sin wherein the Will yieldeth his full assent (for without doubt the elect before their conversion fallen into such Sins) but of a general, malicious,
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and purposed revolting from the knowne truth, and a proud and scornsul rejecting of the blood of Christ, once offered for sinne, such as was in Julian, who first professed Christianitie,
and purposed revolting from the known truth, and a proud and scornsul rejecting of the blood of christ, once offered for sin, such as was in Julian, who First professed Christianity,
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2. The consideration whereof made Constantine bid Acesius a Novatian Bishop (who refused to communicate with such as had fallen after baptisme) set a ladder for himselfe to climbe into Heaven, noting his intollerable pride,
2. The consideration whereof made Constantine bid Acesius a Novatian Bishop (who refused to communicate with such as had fallen After Baptism) Set a ladder for himself to climb into Heaven, noting his intolerable pride,
It is very dangerous to commit such sinnes as have been once left and forsaken (as hath been already proved) but yet Gods Children have no particular priviledge. For First, their inbre•d corruption;
It is very dangerous to commit such Sins as have been once left and forsaken (as hath been already proved) but yet God's Children have no particular privilege. For First, their inbre•d corruption;
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And thus much in effect, the Novatians did at length confesse, holding that such as sinned after baptisme, were not to be admitted into the congregation;
And thus much in Effect, the Novatians did At length confess, holding that such as sinned After Baptism, were not to be admitted into the congregation;
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but yet they should be exhorted to repentance, that so they might obtain remission of sinne of God, who alone can forgive sinnes, meaning that if after their relapse they should repent, the Lord would have mercie upon them:
but yet they should be exhorted to Repentance, that so they might obtain remission of sin of God, who alone can forgive Sins, meaning that if After their relapse they should Repent, the Lord would have mercy upon them:
and this is the difference betwixt Gods children and revolting hypocrites; these when they fall, they fall away, but Gods Elect though they fall seven times, yet they rise as often.
and this is the difference betwixt God's children and revolting Hypocrites; these when they fallen, they fallen away, but God's Elect though they fallen seven times, yet they rise as often.
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the wicked are like to the Raven which (as the vulgar corruptly reades it) went out of the Arke and returned not, they goe out of the Arke (the Church) and return not,
the wicked Are like to the Raven which (as the Vulgar corruptly reads it) went out of the Ark and returned not, they go out of the Ark (the Church) and return not,
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but the godly are like the Dove, they flie somtimes out of the Arke (the church of God) yet when they find no rest for the soles their feet, they returne again with an olive-branch in their mouthes,
but the godly Are like the Dove, they fly sometimes out of the Ark (the Church of God) yet when they find no rest for the soles their feet, they return again with an olive-branch in their mouths,
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I am one for whom thou hast given thine owne, and only sonne, Christ Jesus, God and man, the very brightnesse of thy glorie, the engraven form of thy person, the essential word by which thou madest all things,
I am one for whom thou hast given thine own, and only son, christ jesus, God and man, the very brightness of thy glory, the engraven from of thy person, the essential word by which thou Madest all things,
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I am one whom thou out of the bottomlesse depth of thy mercie (many others of better desert being still leftin darknesse) hast illuminated with the light of thy word, hast called unto faith and repentance, hast ingrafted into the true Vine;
I am one whom thou out of the bottomless depth of thy mercy (many Others of better desert being still leftin darkness) hast illuminated with the Light of thy word, hast called unto faith and Repentance, hast ingrafted into the true Vine;
to thee therefore, to thee belongeth righteousness, but unto me belongeth nothing but shame, and confusion of face ▪ yet O my God, the greater my offences are, the more earnestlie I implore thy help and the more shall thy mercie appeare,
to thee Therefore, to thee belongeth righteousness, but unto me belongeth nothing but shame, and confusion of face ▪ yet Oh my God, the greater my offences Are, the more earnestly I implore thy help and the more shall thy mercy appear,
I have polluted and defiled all my wayes, thou O Lord Jesus which art puritie it selfe, which camest into this world to save sinners (whereof I am chief) wash my filthiness, revive my deadness, quicken my dulness, awake my drousiness, kindle my zeale, increase my faith;
I have polluted and defiled all my ways, thou O Lord jesus which art purity it self, which camest into this world to save Sinners (whereof I am chief) wash my filthiness, revive my deadness, quicken my dullness, awake my drowsiness, kindle my zeal, increase my faith;
and yet thou didst in thy mercie forgive them, thy love is not abated, thy bowels of compassion are not lessened, the bottomlesse-Ocean of thy mercie is not dried;
and yet thou didst in thy mercy forgive them, thy love is not abated, thy bowels of compassion Are not lessened, the bottomlesse-Ocean of thy mercy is not dried;
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And when his heavenlie Father shall heare these, and perceive that they proceed from an humble and contrite heart, presently he will have compassion upon such a prodigall Child,
And when his heavenly Father shall hear these, and perceive that they proceed from an humble and contrite heart, presently he will have compassion upon such a prodigal Child,
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to teach us (as the Authour of the booke of true and false repentance, which goeth under Austins name, doth moralize the storie) that he would not have us to forsake some of our sinnes,
to teach us (as the Author of the book of true and false Repentance, which Goes under Austins name, does moralise the story) that he would not have us to forsake Some of our Sins,
This exposition James seemeth to approve in the next words, for he that said, Thou shalt not commit adulterie, said also, Thou shalt not kill, now though thou doest not commit adulterie,
This exposition James seems to approve in the next words, for he that said, Thou shalt not commit adultery, said also, Thou shalt not kill, now though thou dost not commit adultery,
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God is not like the false mother, which would have had the child to be divided, he will either have all or none, he useth not to hire by halfes, he will either have all our service,
God is not like the false mother, which would have had the child to be divided, he will either have all or none, he uses not to hire by halves, he will either have all our service,
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and half flesh, no Ambidexters shal dwell in his house, no such Satyrs as can blow both cold and hot out of the same mouth, no such Monsters as the Romane Legate saw at Alexandria, which was halfe white,
and half Flesh, no Ambidexters shall dwell in his house, no such Satyrs as can blow both cold and hight out of the same Mouth, no such Monsters as the Roman Legate saw At Alexandria, which was half white,
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and half black, no such worshippers as those Assyrians, which served God and their Idols, no such Jewes as sweare by God and by Malcolme, no sacrificers like to him in the Poet, which offered one sacrifice to summer and another to winter, one to God and another to the Devill. (But alas) how farre are the most from the practise of this duty.
and half black, no such worshippers as those Assyrians, which served God and their Idols, no such Jews as swear by God and by Malcolm, no sacrificers like to him in the Poet, which offered one sacrifice to summer and Another to winter, one to God and Another to the devil. (But alas) how Far Are the most from the practice of this duty.
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Naaman the Syrian was contented to worship no other God save the God of Israel, but yet he must needs goe with his Maaster into the house of Rimmon, the Lord must be mercifull to him in this point;
Naaman the Syrian was contented to worship no other God save the God of Israel, but yet he must needs go with his Maaster into the house of Rimmon, the Lord must be merciful to him in this point;
yet some beloved sinne they must needs enjoy, the Lord must be mercifull unto them in this point, the Covetous man can abstaine from excesse in eating and drinking,
yet Some Beloved sin they must needs enjoy, the Lord must be merciful unto them in this point, the Covetous man can abstain from excess in eating and drinking,
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the Drunkard can be contented to hate usurie and oppression, but he must needs drinke till the wine doe inflame him, oh this is a merrie sinne, the Lord must be mercifull unto him in this point:
the Drunkard can be contented to hate Usury and oppression, but he must needs drink till the wine do inflame him, o this is a merry sin, the Lord must be merciful unto him in this point:
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the wanton perchance can be contented to bid them both adieu, but his carnall appetite he must needs obey, this is a pleasant sinne, the Lord must be mercifull unto him in this point;
the wanton perchance can be contented to bid them both adieu, but his carnal appetite he must needs obey, this is a pleasant sin, the Lord must be merciful unto him in this point;
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these men are like unto those double pictures, which if they be viewed one way, have the fices of men, looke upon them another way and they have the shape of Foxes or Goats,
these men Are like unto those double pictures, which if they be viewed one Way, have the fices of men, look upon them Another Way and they have the shape of Foxes or Goats,
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when with Lot they are fled out of Sodome, they must needs goe with him to Zoar, when they have left their great and grosse sinnes, they have some little one as they call it, oh let them enjoy this and their soul shall live,
when with Lot they Are fled out of Sodom, they must needs go with him to Zoar, when they have left their great and gross Sins, they have Some little one as they call it, o let them enjoy this and their soul shall live,
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if thou strangle thy sefe with the smal cords of vanitie? Thou must therefore be contented to forgo those little ones, a great beam will put out a mans eye, so may a mote too;
if thou strangle thy sefe with the small cords of vanity? Thou must Therefore be contented to forgo those little ones, a great beam will put out a men eye, so may a mote too;
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and let me add this which is a most certain truth (though at the first it may seeme a paradox) that more are damned to Hell for little sinnnes then for great.
and let me add this which is a most certain truth (though At the First it may seem a paradox) that more Are damned to Hell for little sinnnes then for great.
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so it is not the falling into sin that damns a man (for then all should be damned, seeing all fall into sin (but cotinuance in sinne and impenitencie.
so it is not the falling into since that damns a man (for then all should be damned, seeing all fallen into since (but cotinuance in sin and impenitency.
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A great sinne may prove veniall, and a little sinne the same kind•n mortall. exempli gratia, oppression may be veniall, and the least desire of another mans goods mortall;
A great sin may prove venial, and a little sin the same kind•n Mortal. Exempli Gratia, oppression may be venial, and the least desire of Another men goods Mortal;
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and unadvised anger mortal, one of these wee find pardoned in David another in Zacheus, the third in Manasses, and pardoned they shall be to all such as truly repent, and believe the Gospel:
and unadvised anger Mortal, one of these we find pardoned in David Another in Zacchaeus, the third in Manasses, and pardoned they shall be to all such as truly Repent, and believe the Gospel:
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and never are truly humbled for them, but blesse themselves with the fancie, that they are free of many hainous crimes, wherewith many others in the world are stained:
and never Are truly humbled for them, but bless themselves with the fancy, that they Are free of many heinous crimes, wherewith many Others in the world Are stained:
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yet before, to keep thee from falling, mediate upon his judgements and fierce wrath against the least transgressions, lay them open before God, that he may cover them, condemn them, that he may forgive them, confesse them to be by nature mortall, that by grace he may make them veniall.
yet before, to keep thee from falling, mediate upon his Judgments and fierce wrath against the least transgressions, lay them open before God, that he may cover them, condemn them, that he may forgive them, confess them to be by nature Mortal, that by grace he may make them venial.
wee receive traditions (say the Fathers of the Councell of Trent ) pertaining to faith and manners, with like devotion and reverence, that wee doe the books of the Old and New Testament, they meane divine and Apostolicall traditions, these wee reverence and receive as well as they ( viz. ) if they be expresly delivered in the Scripture,
we receive traditions (say the Father's of the Council of Trent) pertaining to faith and manners, with like devotion and Reverence, that we do the books of the Old and New Testament, they mean divine and Apostolical traditions, these we Reverence and receive as well as they (viz.) if they be expressly Delivered in the Scripture,
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very well but seeing the ancient received some for divine and Apostolical, which are not rejected even by the Church of Rome, as abstaining from blood and that which is strangled, praying toward the East, &c. How shall I know what traditions are divine and Apostolicall, Bellarmine gives me a good rule, that is, without doubt an Apostolical tradition (saith he) that is taken for Apostolicall in those Churches where is a continued succession of Bishops from the Apostles, where is that, marrie, onely in the Church of Rome. Et ideo ex testimonio hujus solius Ecclesiae sumi potest certum & indubitatum argumentum, ad probandas Ecclesiasticas traditiones, and therefore from the testimonie of that Church onely may be taken a certain and infallible argument for proving of Apostolicall traditions.
very well but seeing the ancient received Some for divine and Apostolical, which Are not rejected even by the Church of Rome, as abstaining from blood and that which is strangled, praying towards the East, etc. How shall I know what traditions Are divine and Apostolical, Bellarmine gives me a good Rule, that is, without doubt an Apostolical tradition (Says he) that is taken for Apostolical in those Churches where is a continued succession of Bishops from the Apostles, where is that, marry, only in the Church of Room. Et ideo ex Testimony hujus Solius Ecclesiae sumi potest certum & indubitatum argumentum, ad probandas Ecclesiasticas Traditions, and Therefore from the testimony of that Church only may be taken a certain and infallible argument for proving of Apostolical traditions.
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wherein they deale with the ancient Fathers (and some of their own side also) as Terence in the Poet did with Progn•, that is, cut out their tongues, that in future times they shall never be able to crie down Poperie,
wherein they deal with the ancient Father's (and Some of their own side also) as Terence in the Poet did with Progn•, that is, Cut out their tongues, that in future times they shall never be able to cry down Popery,
when they are assaulted with the third, which is the fittest that can be used to maintain Gods quarrell against his enemies, being taken out of Davids Tower, where hang a thousand shields,
when they Are assaulted with the third, which is the Fittest that can be used to maintain God's quarrel against his enemies, being taken out of Davids Tower, where hang a thousand shields,
they put off this blow by their tradition, yea, but traditions are against the Word of God, Ye shall add nothing unto that which I command you, Deut. 4. Yea but traditions are the word of God,
they put off this blow by their tradition, yea, but traditions Are against the Word of God, You shall add nothing unto that which I command you, Deuteronomy 4. Yea but traditions Are the word of God,
and therefore they faint not, knowing that their light affliction which is but for a moment, causeth unto them a farre more excellent and eternall weight of glory,
and Therefore they faint not, knowing that their Light affliction which is but for a moment, Causes unto them a Far more excellent and Eternal weight of glory,
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Come and behold a lively picture, a notable experiment hereof in the speaker of these words, who not long before (if any men in the world) might have taken up Niobe's boast in the Fable.
Come and behold a lively picture, a notable experiment hereof in the speaker of these words, who not long before (if any men in the world) might have taken up Niobe's boast in the Fable.
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His Garners had been full and plenteous with all manner of store, his sheep brought forth thousands and ten thousands, in his field, his Oxen were strong to labour, no leading into captivity,
His Garners had been full and plenteous with all manner of store, his sheep brought forth thousands and ten thousands, in his field, his Oxen were strong to labour, no leading into captivity,
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And was he not happy that was in such a case? But, maxima pars est foelicitatis fuisse foelicem, the remembrance of a mans felicity past, adds to his present miserie;
And was he not happy that was in such a case? But, maxima pars est foelicitatis Fuisse foelicem, the remembrance of a men felicity past, adds to his present misery;
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For now his Children which were unto him as the Arrows in the hand of a Gyant, are taken away by deaths arrow, they cannot assist him, his goods and cattels, the externall complements of his former felicity, are violently taken away by the Sabeans, his enemies they cannot love him, his friends (miserable comforters God wot) instead of sweet consolations to his distressed soule, thunder out such sharp threatnings that they doe increase his calamity,
For now his Children which were unto him as the Arrows in the hand of a Giant, Are taken away by death's arrow, they cannot assist him, his goods and cattles, the external compliments of his former felicity, Are violently taken away by the Sabeans, his enemies they cannot love him, his Friends (miserable Comforters God wot) instead of sweet consolations to his distressed soul, thunder out such sharp threatenings that they do increase his calamity,
and more to grieve him, the wife of his own bosome, appointed by God as a help for man, is now become as Dalilah was to Sampson, a snare to him, his own flesh (like a tinder-box, kindling with every sparkle that Sathan doth strike unto it) lusts and fights against him,
and more to grieve him, the wife of his own bosom, appointed by God as a help for man, is now become as Delilah was to Sampson, a snare to him, his own Flesh (like a tinderbox, kindling with every sparkle that Sathan does strike unto it) Lustiest and fights against him,
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behold now and see if there be any sorrow like his sorrow, his Children have left him, his goods taken from him, his friends revile him, his wife entangles him, his flesh buffets him, God seemeth to forsake him, tell me if his hope were only in this life,
behold now and see if there be any sorrow like his sorrow, his Children have left him, his goods taken from him, his Friends revile him, his wife entangles him, his Flesh buffets him, God seems to forsake him, tell me if his hope were only in this life,
Some hope remaineth in the crooked and broken vessel, which as a helmet keeps him from blows, as an anchor holds the ship both sure & stedfast, that it be not dashed by the winds upon som shelves or rocks,
some hope remains in the crooked and broken vessel, which as a helmet keeps him from blows, as an anchor holds the ship both sure & steadfast, that it be not dashed by the winds upon Some shelves or Rocks,
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as a corke holds up above the waters, that he sink not, and in a word makes him resolve with himselfe, not to be quite dismayed, nor utterly discouraged at these calamities which are befallen him, being such as are not worthy of the glorie, which shall be revealed,
as a cork holds up above the waters, that he sink not, and in a word makes him resolve with himself, not to be quite dismayed, nor utterly discouraged At these calamities which Are befallen him, being such as Are not worthy of the glory, which shall be revealed,
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As though he had said, the Arrows of the Almighty are in me, an the venom thereof doth drink up my spirit, and the terours of God fight against mee, which makes me I confesse to send forth some unsavourie speeches,
As though he had said, the Arrows of the Almighty Are in me, an the venom thereof does drink up my Spirit, and the terours of God fight against me, which makes me I confess to send forth Some unsavoury Speeches,
In which words wee may observe and learne these Lessons, 1. That every man hath an appointed time by God, which he cannot passe, mine appointed time. 2. That a mans life is not long before he come to his full period dayes 3. Seeing the time of mans life is limited, we ought alwayes to waite,
In which words we may observe and Learn these Lessons, 1. That every man hath an appointed time by God, which he cannot pass, mine appointed time. 2. That a men life is not long before he come to his full Period days 3. Seeing the time of men life is limited, we ought always to wait,
These shall be handled in their severall order, but first I will speake a little of the connexion of this latter part, with the precedent part of this verse.
These shall be handled in their several order, but First I will speak a little of the connexion of this latter part, with the precedent part of this verse.
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shall be revived and live againe, if a man dy shall he live againe? The spirituall man which prevaileth against the flesh, makes this reply, that though he doe not see any naturall reason for it,
shall be revived and live again, if a man die shall he live again? The spiritual man which prevails against the Flesh, makes this reply, that though he do not see any natural reason for it,
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yet he will believe it, and he will defend the conclusion, maugre all the premises that can be brought against it, All the dayes of mine appointed time will I waite till my changeing shall come.
yet he will believe it, and he will defend the conclusion, maugre all the premises that can be brought against it, All the days of mine appointed time will I wait till my changing shall come.
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A naturall man of himselfe is like a heavie bodie, which in a well disposed medium, moveth downwards of it self without resistance, he goes downwards without violence,
A natural man of himself is like a heavy body, which in a well disposed medium, moves downwards of it self without resistance, he Goes downwards without violence,
so can he not easily ascend, being pressed down by a weighty burthen too heavie for him to beare, he is like to the Gyant under Sicily: Nititur ille quidem pugnat { que } resurgere saepe, Dextrae sed Ausonio manus est subjectae Peloro, Laeva Pachine tibi, Lylibaeo crura premuntur Aetna caput —
so can he not Easily ascend, being pressed down by a weighty burden too heavy for him to bear, he is like to the Giant under Sicily: Nititur Isle quidem Pugnat { que } resurgere saepe, Dextrae said Ausonio manus est subjectae Peloro, Left Pachine tibi, Lylibaeo crura premuntur Aetna caput —
Upon his right hand lye presumptuous sins, upon his left, honour and feare, upon his feet and thighs the lusts and affections of the flesh, upon his head blindness and ignorance, doubting and unbeliefe,
Upon his right hand lie presumptuous Sins, upon his left, honour and Fear, upon his feet and thighs the Lustiest and affections of the Flesh, upon his head blindness and ignorance, doubting and unbelief,
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but if he misse the stroke, the streame carryeth him back again, or to one which ascendeth up to the top of a Hill, with a but then on his back, much panting and sweating hath he before he can get up,
but if he miss the stroke, the stream Carrieth him back again, or to one which Ascendeth up to the top of a Hill, with a but then on his back, much panting and sweating hath he before he can get up,
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the spirit strives to creep up the hil, upon hand and foot, as Jonathan and his armour bearer did between the two rocks, Bozez and Seneh when they went against the Philistims, but the flesh striveth to beate him backward,
the Spirit strives to creep up the hill, upon hand and foot, as Johnathan and his armour bearer did between the two Rocks, Bozez and Seneh when they went against the philistines, but the Flesh striveth to beat him backward,
so that it fareth with a regenerate man, as it did with Rebecca, when she was with Child, the flesh and the spirit fight and strugle one with another, as the Children did in her womb,
so that it fareth with a regenerate man, as it did with Rebecca, when she was with Child, the Flesh and the Spirit fight and struggle one with Another, as the Children did in her womb,
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but wee grow dayly in perfection, wee ascend as it were up Iacobs ladder, wee climb from one degree or staire of perfection to another, till all imperfections be removed from us.
but we grow daily in perfection, we ascend as it were up Iacobs ladder, we climb from one degree or stair of perfection to Another, till all imperfections be removed from us.
and admits of no degrees, yet sanctification comes by parts and degrees, for it fareth with him as it doth with cold water when it is made hot by fire,
and admits of no Degrees, yet sanctification comes by parts and Degrees, for it fareth with him as it does with cold water when it is made hight by fire,
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and again, as there is a strugling and mutuall conflict, and encountring betwixt the the contrary qualities, Frigida cum calidis pugnant, humentia siccis,
and again, as there is a struggling and mutual conflict, and encountering betwixt thee the contrary qualities, Frigida cum calidis pugnant, humentia siccis,
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Of heate and cold may be made one individuall quality which wee call luke-warme, but the flesh and the spirit cannot be mixed no Christian may be luke-warm, for such will Christ spue out of his mouth.
Of heat and cold may be made one Individu quality which we call lukewarm, but the Flesh and the Spirit cannot be mixed not Christian may be lukewarm, for such will christ spue out of his Mouth.
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Thus you see that so long as a Christian remaineth in this world, so long there is a contention betwixt the regenerate and carnall part, the flesh which like a Zopyrus keeps within the wals of the City, is ever ready to betray him unto his enemies hands, it is to him as the Canaanites were to the Israelites, thorns in their eys and pricks in their sides,
Thus you see that so long as a Christian remains in this world, so long there is a contention betwixt the regenerate and carnal part, the Flesh which like a Zopyrus keeps within the walls of the city, is ever ready to betray him unto his enemies hands, it is to him as the Canaanites were to the Israelites, thorns in their eyes and pricks in their sides,
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there is spirituall David, which makes him condemn his former thoughts and speeches; so foolish was I and ignorant, even as it were of a Beast before thee.
there is spiritual David, which makes him condemn his former thoughts and Speeches; so foolish was I and ignorant, even as it were of a Beast before thee.
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yet he would never doe it, presently after he begins to follow afarre off, and anon after the rock of Peters faith, is so shaken with the voice of a damosel, that he begins to curse and sweare, that he never knew him;
yet he would never do it, presently After he begins to follow afar off, and anon After the rock of Peter's faith, is so shaken with the voice of a damosel, that he begins to curse and swear, that he never knew him;
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but presently again at the crowing of a Cock, the spirit is awakened, and goes about to take some avengement of the flesh, he went out and wept bitterly;
but presently again At the crowing of a Cock, the Spirit is awakened, and Goes about to take Some avengement of the Flesh, he went out and wept bitterly;
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and yet he hath given him a prick in the flesh, the Messenger of Sathan to buffet him, which makes him say when he would doe good, evill is present with him,
and yet he hath given him a prick in the Flesh, the Messenger of Sathan to buffet him, which makes him say when he would do good, evil is present with him,
then there were no resistance and reluctation, then would we not have an earnest and longing desire, to be out of this world, we would not with the faithfully say, Come Lord Jesus, come quickly, we would not desire to be cloathed with our house which is from Heaven,
then there were no resistance and reluctation, then would we not have an earnest and longing desire, to be out of this world, we would not with the faithfully say, Come Lord jesus, come quickly, we would not desire to be clothed with our house which is from Heaven,
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that wee should long after our future perfection, when corruption shall put on incorruption, and mortallity shall be swallowed up of immortallity, we find this conflict in our own bowels, that we may be wearie of this present state,
that we should long After our future perfection, when corruption shall put on incorruption, and mortality shall be swallowed up of immortality, we find this conflict in our own bowels, that we may be weary of this present state,
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and say as Rebecca did, when Esau and Iacob strugled in her womb, if it be so, why am I thus? Only here is our comfort, that though the flesh be still lusting against the spirit,
and say as Rebecca did, when Esau and Iacob struggled in her womb, if it be so, why am I thus? Only Here is our Comfort, that though the Flesh be still lusting against the Spirit,
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and we have more flesh then spirit, for flesh is like to Goliath, & the spirit is like to little David; yet the spirit shall be in the end sure to prevaile,
and we have more Flesh then Spirit, for Flesh is like to Goliath, & the Spirit is like to little David; yet the Spirit shall be in the end sure to prevail,
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but the flesh like the house of Saul, waxeth weaker and weaker, it is with them as it was with John Baptist and Christ, I must decrease (saith John ) but he must increase, the flesh which like John is before, it must decrease,
but the Flesh like the house of Saul, Waxes Weaker and Weaker, it is with them as it was with John Baptist and christ, I must decrease (Says John) but he must increase, the Flesh which like John is before, it must decrease,
Is it true beloved Christians, That the Children of God, yea even in such as have obtained the greatest perfection that a meer man hath obtained in this life, there is reluctation between the flesh and the spirit:
Is it true Beloved Christians, That the Children of God, yea even in such as have obtained the greatest perfection that a mere man hath obtained in this life, there is reluctation between the Flesh and the Spirit:
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and it will use the spirit as the Scythians servants dealt with their masters, who when their masters had for many years warred in the Southern parts of Europe and Asia, in the mean time married their wives,
and it will use the Spirit as the Scythians Servants dealt with their Masters, who when their Masters had for many Years warred in the Southern parts of Europe and Asia, in the mean time married their wives,
and therefore we must use it as these Scythians used their servants, who when they could not prevail against them with open war, at length handled them like servants and slaves, took rods and beat them,
and Therefore we must use it as these Scythians used their Servants, who when they could not prevail against them with open war, At length handled them like Servants and slaves, took rods and beatrice them,
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In a word, whatsoever will be an incitement to sin, and is like to strike fire in the tinder of our corrupt affections, that must be debarred, and kept from them.
In a word, whatsoever will be an incitement to since, and is like to strike fire in the tinder of our corrupt affections, that must be debarred, and kept from them.
or secret compact between it and Sathan, that there be no provision carried by Sathan and his vassals into it, that so it may be inforced to yeild it self,
or secret compact between it and Sathan, that there be no provision carried by Sathan and his vassals into it, that so it may be enforced to yield it self,
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or as the Hunters use Mole and Foxes in the earth, stop the passages that through hunger it may be at last inforced to come out, and leave its habitation;
or as the Hunters use Mole and Foxes in the earth, stop the passages that through hunger it may be At last enforced to come out, and leave its habitation;
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but many fragments of the natural man, so that there is a combat between the flesh and the spirit? where then be the Papists which maintain justification by works? Can a clean thing come out of that which is unclean, saith Job? and can our minds wils and affections wherein the flesh and the spirit are mixed together, produce any effect which is not impure and imperfect? and therefore farre short of that perfection and righteousnesse which is required by the Law, I do not say that they are sinnes (that is but a slander of the Papists) but they have some degrees of sins and imperfections joyned with them, the best come that groweth in our fields, hath some grains blasted, the best fruits that we can bring forth, are in some part rotten, the best gold that we can show, is much mixed with dross,
but many fragments of the natural man, so that there is a combat between the Flesh and the Spirit? where then be the Papists which maintain justification by works? Can a clean thing come out of that which is unclean, Says Job? and can our minds wills and affections wherein the Flesh and the Spirit Are mixed together, produce any Effect which is not impure and imperfect? and Therefore Far short of that perfection and righteousness which is required by the Law, I do not say that they Are Sins (that is but a slander of the Papists) but they have Some Degrees of Sins and imperfections joined with them, the best come that grows in our fields, hath Some grains blasted, the best fruits that we can bring forth, Are in Some part rotten, the best gold that we can show, is much mixed with dross,
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and cannot abide the touchstone, it is an easie matter I confesse, for a sinfull and unregenerate cloysterer to say somewhat for the dignitie of workes in justifying a man,
and cannot abide the touchstone, it is an easy matter I confess, for a sinful and unregenerate cloisterer to say somewhat for the dignity of works in justifying a man,
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but when we enter into an examination of our own consciences, and find so many sins and imperfections lurking in every corner of our hearts, it will make us crie out with Bernard, meritum meum miseratio domini, my merit is the Lords mercie;
but when we enter into an examination of our own Consciences, and find so many Sins and imperfections lurking in every corner of our hearts, it will make us cry out with Bernard, Merit meum miseratio domini, my merit is the lords mercy;
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but as his word describeth him unto us, with whose brightness the stars are darkned, with whose anger the earth is shaken, with whose strength the mountains melt, with whose wisdom the crafty are taken in their own nets, at whose pureness, all seem impure, in whose sight the heavens,
but as his word Describeth him unto us, with whose brightness the Stars Are darkened, with whose anger the earth is shaken, with whose strength the Mountains melt, with whose Wisdom the crafty Are taken in their own nets, At whose pureness, all seem impure, in whose sighed the heavens,
and confesse that he found no stedfastness in his Saints, yea and when the heaven is impure in his sight, much more is man abominable and filthy which drinketh iniquitie like water, and therefore pray unto him with David, that he will not enter into judgement with us, because in his sight shall no man living be justified;
and confess that he found no steadfastness in his Saints, yea and when the heaven is impure in his sighed, much more is man abominable and filthy which Drinketh iniquity like water, and Therefore pray unto him with David, that he will not enter into judgement with us, Because in his sighed shall no man living be justified;
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but I must leave this point, and come unto the second, All the dayes of my appointed time, &c. Every man hath an appointed time by God which he cannot passe:
but I must leave this point, and come unto the second, All the days of my appointed time, etc. Every man hath an appointed time by God which he cannot pass:
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for their Father eat sowre grapes, and his childrens teeth are set on edge, their Father for eating a grape of the forbidden Vine, had this sentence pronounced against him,
for their Father eat sour grapes, and his Children's teeth Are Set on edge, their Father for eating a grape of the forbidden Vine, had this sentence pronounced against him,
The tender and dainty women, which never adventure to set the sole of their feet upon the ground for their sofness and tenderness (as Moses speakes ) have a day appointed when their mouthes shall be filled with mould, and their faces which they will not suffer the sun of the Firmament to shine upon,
The tender and dainty women, which never adventure to Set the sole of their feet upon the ground for their sofness and tenderness (as Moses speaks) have a day appointed when their mouths shall be filled with mould, and their faces which they will not suffer the sun of the Firmament to shine upon,
and and to land, as though they should continue for ever, or at the least as if their journy to the heavenly Canaan, lay all by land and nothing by Sea, have a determinate time,
and and to land, as though they should continue for ever, or At the least as if their journey to the heavenly Canaan, lay all by land and nothing by Sea, have a determinate time,
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Deaths Arrow will as soon pierce the strong Castle of a King, as the poor cottage of a Countrie Swain be thou more zealou then Moses, or stronger then Sampson, or beautifuller then Absalom, or wiser then Solomon, or richer then Job, or faithfuller then Samuel. Ire tamen restat Numa quo devenit & Ancus.
Death's Arrow will as soon pierce the strong Castle of a King, as the poor cottage of a Country Swain be thou more zealou then Moses, or Stronger then Sampson, or beautifuller then Absalom, or Wiser then Solomon, or Richer then Job, or faithfuller then Samuel. Ire tamen restat Numa quo devenit & Ancus.
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This is the conclusion of all flesh, at the time appointed thou must dye, & yield thy body to deaths Serjeant to be kept Prisoner in the Dungeon of the earth, till the great Assises which shall be holden in the clouds at the last day;
This is the conclusion of all Flesh, At the time appointed thou must die, & yield thy body to death's sergeant to be kept Prisoner in the Dungeon of the earth, till the great Assizes which shall be held in the Clouds At the last day;
the course of mans life is like the journy of the Israelites, from Aegypt to Canaan, some dye as soon as they are gone out of Aegypt, some in the midle way, some with Moses come to the edge and borders of Canaan, some indeed with Caleb and Joshua, enter the promised Land alive, such as shall be living at the last day,
the course of men life is like the journey of the Israelites, from Egypt to Canaan, Some die as soon as they Are gone out of Egypt, Some in the middle Way, Some with Moses come to the edge and borders of Canaan, Some indeed with Caleb and joshua, enter the promised Land alive, such as shall be living At the last day,
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to say nothing that their change shal be equivalent with death, that it may be as great a question whether their bodies be the same which they were before,
to say nothing that their change shall be equivalent with death, that it may be as great a question whither their bodies be the same which they were before,
as it was amongst the Athenian Philosophers, whether the Ship wherein Theseus sailed to Crete to kill the Minotaure was the same when the decayed parts of the ship were repaired with new planks, till at length none of that wood was left, that furrowed the Sea between Athens and Creet; the rest which are without this compasse, have an hour assigned them,
as it was among the Athenian Philosophers, whither the Ship wherein Theseus sailed to Crete to kill the Minotaur was the same when the decayed parts of the ship were repaired with new planks, till At length none of that wood was left, that furrowed the Sea between Athens and Treat; the rest which Are without this compass, have an hour assigned them,
when they must leave their bodies in the Wilderness, but then be carefull of their health, use recreation, observe dyet, seek to the Physitian, all these as they will not add one cubit to their stature,
when they must leave their bodies in the Wilderness, but then be careful of their health, use recreation, observe diet, seek to the physician, all these as they will not add one cubit to their stature,
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so is he not as the son of man that he should repent) but it was added to that time wherein by the course of nature the thred of his life should have been broken, the thred of nature is tyed to the foot of Jupiters chaire;
so is he not as the son of man that he should Repent) but it was added to that time wherein by the course of nature the thread of his life should have been broken, the thread of nature is tied to the foot of Jupiter's chair;
if any man should doubt of the certainty hereof, I would say unto him as Bildad said to Iob, Inquire I pray thee of the former age, and prepare thy self to search of their Fathers (for wee are men of yesterday,
if any man should doubt of the certainty hereof, I would say unto him as Bildad said to Job, Inquire I pray thee of the former age, and prepare thy self to search of their Father's (for we Are men of yesterday,
and are ignorant, so our dayes on earth are but as a shadow ) will not they teach and tell thee, that all flesh is grasse? How many millions have lived before thee,
and Are ignorant, so our days on earth Are but as a shadow) will not they teach and tell thee, that all Flesh is grass? How many millions have lived before thee,
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know ye nothing? have ye not heard it? hath it not been told you from the beginning? have ye not understood it by the foundations of the earth? he sitteth on the circle of the earth,
know you nothing? have you not herd it? hath it not been told you from the beginning? have you not understood it by the foundations of the earth? he Sitteth on the circle of the earth,
so he bloweth upon them and they wither, and the whirl-wind shall blow them away in stubble, Isa. 40. Out of which place its plain, that as God hath set every man his limits and bounds, which he cannot passe, which was my first collection out of the second part of my division ( mine appointed time ) so it is evident likewise, that this time is but short which is my second observation ( dayes).
so he blows upon them and they wither, and the whirlwind shall blow them away in stubble, Isaiah 40. Out of which place its plain, that as God hath Set every man his Limits and bounds, which he cannot pass, which was my First collection out of the second part of my division (mine appointed time) so it is evident likewise, that this time is but short which is my second observation (days).
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To this purpose it is that Moses saith, teach me O lord to number my dayes, if he had said moneths, they had been but the passing of the sun through a sign,
To this purpose it is that Moses Says, teach me Oh lord to number my days, if he had said months, they had been but the passing of the sun through a Signen,
but yet to shew unto us the momentarie shortness of our lives, he expresseth them by dayes, which if they be naturall, they contain but so many turnes of the heavens upon the axeltree of the world,
but yet to show unto us the momentary shortness of our lives, he Expresses them by days, which if they be natural, they contain but so many turns of the heavens upon the axletree of the world,
though there were no persecuting Sauls in the world (as there are too many) yet with David as many as are sprung from the loyns of Adam, have but one step between them and death, it is neerer unto them then their clothes on their backs, they carrie it about with them in their own bosoms,
though there were no persecuting Saul's in the world (as there Are too many) yet with David as many as Are sprung from the loins of Adam, have but one step between them and death, it is nearer unto them then their clothes on their backs, they carry it about with them in their own bosoms,
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and brasse and steel cankered and consumed) yet they should first passe so many ages, that they could not say with Iacob, few and evill have our dayes been? but alas they are but of a glassie mettall, the least fall will crack them, they are of potters clay, the seast knock will break them,
and brass and steel cankered and consumed) yet they should First pass so many ages, that they could not say with Iacob, few and evil have our days been? but alas they Are but of a glassy mettle, the least fallen will Crac them, they Are of potters clay, the seast knock will break them,
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yet he cannot deliver his own, much lesse thy bodie from the grave, or make an agreement unto God for it, he is but a man whose breath is in his nostrils,
yet he cannot deliver his own, much less thy body from the grave, or make an agreement unto God for it, he is but a man whose breath is in his nostrils,
we must joyn them both together, or else we shall make a fallacie or paralogisme in Christianitie, which Logicians call, a benè divisis ad malè conjuncta;
we must join them both together, or Else we shall make a fallacy or paralogism in Christianity, which Logicians call, a benè divisis ad malè Conjuncta;
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and it was Pythagoras his rule to his schollars, that they should never suffer their eyes to sleep at night, till they had taken a diligent survey of all their dayes labour, no more should we let one day passe without using of that talent which God hath given us,
and it was Pythagoras his Rule to his Scholars, that they should never suffer their eyes to sleep At night, till they had taken a diligent survey of all their days labour, no more should we let one day pass without using of that talon which God hath given us,
This City shall not be delivered into the hands of the King of Babel, we can build our houses, plant our trees, sowe our fields, gather our fruits into our Barns,
This city shall not be Delivered into the hands of the King of Babel, we can built our houses, plant our trees, sow our fields, gather our fruits into our Barns,
but yet the ordering of our lives, the salvation of our souls, as though they were trifles not worthy the looking into, we post them oft to our better leasure.
but yet the ordering of our lives, the salvation of our Souls, as though they were trifles not worthy the looking into, we post them oft to our better leisure.
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then we return to our old sins, the swearer to his blasphemie, the wanton to his pleasures, the Usurer to his unlawfull gaining, the Drunkard to his vomit, every one to his old wayes, not one will think with himself that he may be the next which shall be turned out of the doores.
then we return to our old Sins, the swearer to his blasphemy, the wanton to his pleasures, the Usurer to his unlawful gaining, the Drunkard to his vomit, every one to his old ways, not one will think with himself that he may be the next which shall be turned out of the doors.
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We count that rich cormorant in the Parable a right fool (and so he was indeed) who when his field brought forth abundance of fruit, determined to pull down his barns,
We count that rich cormorant in the Parable a right fool (and so he was indeed) who when his field brought forth abundance of fruit, determined to pull down his Barns,
and make them greater, and then to say to his soule, take thy rest, not remembring that even that night his soul might be taken from him, demiror te Antoni (said Tullie to Anthonie) quorum facta imitaris eorum exitus non perhorrescere;
and make them greater, and then to say to his soul, take thy rest, not remembering that even that night his soul might be taken from him, demiror te Antoni (said Tullie to Anthony) quorum facta imitaris Their exitus non perhorrescere;
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Beloved Christians, do ye desire the salvation of your own souls? I know ye desire it, oh then bestow not this short time, which the Lord hath lent you here in the Land of the living in chambering and wantonnesse, in luxurie and riotousnesse, in strife and envie, in oppression and covetousness,
beloved Christians, do you desire the salvation of your own Souls? I know you desire it, o then bestow not this short time, which the Lord hath lent you Here in the Land of the living in chambering and wantonness, in luxury and riotousness, in strife and envy, in oppression and covetousness,
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if in your life ye offer to God nothing but dregs, there is little hope you will set forth good wine at the houre of your death, late repentance is oftentimes counterfeit, never so accepted with God, we must blossom in the spring,
if in your life you offer to God nothing but dregs, there is little hope you will Set forth good wine At the hour of your death, late Repentance is oftentimes counterfeit, never so accepted with God, we must blossom in the spring,
nay desiring not only for that time, when your souls and bodies shall be separated, but much more for that great day, when they shall again be united and conjoyned;
nay desiring not only for that time, when your Souls and bodies shall be separated, but much more for that great day, when they shall again be united and conjoined;
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The 5th and last thing, which was observed out of these words was this, That death to the Children of God is but a change to a better and more blessed state:
The 5th and last thing, which was observed out of these words was this, That death to the Children of God is but a change to a better and more blessed state:
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for so it was told our Grand-father, before he tasted the fruit of the forbidden tree, whensoever thou shalt eate thereof, thou shalt dye the death, seconded after the fact with this iudiciall sentence, dust thou art, and unto dust thou shalt returne, Gen 3. and so by the transgression of one, death reigned over all unto condemnation, Rom. 6. 14. But behold the abundant Ocean of the riches of the mercie,
for so it was told our Grandfather, before he tasted the fruit of the forbidden tree, whensoever thou shalt eat thereof, thou shalt die the death, seconded After the fact with this judicial sentence, dust thou art, and unto dust thou shalt return, Gen 3. and so by the Transgression of one, death reigned over all unto condemnation, Rom. 6. 14. But behold the abundant Ocean of the riches of the mercy,
and bountifullness of our God, who by the balme of Christs blood hath so tempered this popson (that like Treacle which is made of venemous wormes) it becomes a preservative against poyson,
and bountifullness of our God, who by the balm of Christ blood hath so tempered this popson (that like Treacle which is made of venomous worms) it becomes a preservative against poison,
and hath broken the teeth of this Lyon, that we may say with the Prophet, the Lyon and the Lamb may dwell together, hath taken the sting from this Scorpion, that we may even now in some sense say, O death where is thy sting? thus by the grace of God, the punishment of sin is to us turned, to a freedom from sin;
and hath broken the teeth of this lion, that we may say with the Prophet, the lion and the Lamb may dwell together, hath taken the sting from this Scorpion, that we may even now in Some sense say, Oh death where is thy sting? thus by the grace of God, the punishment of since is to us turned, to a freedom from since;
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Behold the great difference of death in the godly, and the wicked, to the wicked it hath the same force which before it had, to the godly it is like a sleep which resteththeir bodies,
Behold the great difference of death in the godly, and the wicked, to the wicked it hath the same force which before it had, to the godly it is like a sleep which resteththeir bodies,
and that is condemnation, to the godly it is as it were a Bee without a sting, to the godly it is terminus a quo of miserie and vexation, to the wicked it is the beginning of sorrow and damnation, to the ungodly it is Sathans Cart to carry them to Hell, to the righteous it is like Elisha's fierie Chariot to mount them to Heaven, to the wicked it is Sathans Serjeant to carrie them to Tophet, which is prepared for them, to the godly it is the Lords Messenger to remove them to their expected home;
and that is condemnation, to the godly it is as it were a Bee without a sting, to the godly it is terminus a quo of misery and vexation, to the wicked it is the beginning of sorrow and damnation, to the ungodly it is Satan's Cart to carry them to Hell, to the righteous it is like Elisha's fiery Chariot to mount them to Heaven, to the wicked it is Satan's sergeant to carry them to Tophet, which is prepared for them, to the godly it is the lords Messenger to remove them to their expected home;
and to lay downe his life for his Sheep, and according to his corporall presence to have them, in the wildernesse of this World, where they should find Amalekites to encounter them, the Sonnes of Anack to impugne them, fierce Serpents to sting them, Lyons and Beares,
and to lay down his life for his Sheep, and according to his corporal presence to have them, in the Wilderness of this World, where they should find Amalekites to encounter them, the Sons of Anack to impugn them, fierce Serpents to sting them, Lyons and Bears,
both which if I be not mistaken, are by way of recapitulation wrapped up in the beginning of this Verse, Feare not, &c. And in the later part confirmed by an Argument, a majori, For it is your Fathers pleasure, &c. As if he should have sayd, My friends which have forsaken all and followed me in the regeneration,
both which if I be not mistaken, Are by Way of recapitulation wrapped up in the beginning of this Verse, fear not, etc. And in the later part confirmed by an Argument, a majori, For it is your Father's pleasure, etc. As if he should have said, My Friends which have forsaken all and followed me in the regeneration,
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though ye be as a flock of Sheep subject to wandring, unfit to provide fot\r your selves things necessary, unable to resist the Wolves amidst whom ye are,
though you be as a flock of Sheep Subject to wandering, unfit to provide fot\r your selves things necessary, unable to resist the Wolves amid whom you Are,
though ye be little in the opinion and estimation of the World (being reputed the scum of the earth, the filth of the world, the outcast of the people,
though you be little in the opinion and estimation of the World (being reputed the scum of the earth, the filth of the world, the outcast of the people,
as the first fruits in respect of the Harvest, as the gleanings in comparison of the Vintage) yet be not dismayed nor discouraged for any thing that the world wi•l or can inflict upon you ▪ for loe, he that was your enemy is now become your friend, he that had a Sword of vengeance drawne against you, will now fight for you, he that was a just and severe Judge, is now become your Father,
as the First fruits in respect of the Harvest, as the gleanings in comparison of the Vintage) yet be not dismayed nor discouraged for any thing that the world wi•l or can inflict upon you ▪ for lo, he that was your enemy is now become your friend, he that had a Sword of vengeance drawn against you, will now fight for you, he that was a just and severe Judge, is now become your Father,
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because you are in me, and howsoever of your selves you have deserved no better then others, whom he hath left in that masse of corruption wherein all Adams Children lay drowned:
Because you Are in me, and howsoever of your selves you have deserved no better then Others, whom he hath left in that mass of corruption wherein all Adams Children lay drowned:
much more will he watch over you by his heavenly protection, provision, and direction in this Kingdome of Grace: Feare not, &c. A Doctrine proposed by way of exhortation.
much more will he watch over you by his heavenly protection, provision, and direction in this Kingdom of Grace: fear not, etc. A Doctrine proposed by Way of exhortation.
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Which words divide themselves into two branches. 1. Feare not little Flock. 2. A reason or argument to confirme this, For it is your Fathers pleasure, &c. In the first of these observe, 1. The object, Flock: 2. The quantity of it, Little flock: 3. An incouragement against feare.
Which words divide themselves into two branches. 1. fear not little Flock. 2. A reason or argument to confirm this, For it is your Father's pleasure, etc. In the First of these observe, 1. The Object, Flock: 2. The quantity of it, Little flock: 3. an encouragement against Fear.
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and that is his good pleasure, NONLATINALPHABET, Our Father is pleased: 3. The manner of conveyance, by Franck Almaigne, to give: 4. The quality and quantity of the gift; a Kingdome.
and that is his good pleasure,, Our Father is pleased: 3. The manner of conveyance, by Franck Germany, to give: 4. The quality and quantity of the gift; a Kingdom.
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Of each of which particulars, because I cannot now particularly discourse, for as much as they seem unto me like Elishaes Cloud, still bigger and bigger,
Of each of which particulars, Because I cannot now particularly discourse, for as much as they seem unto me like Elisha's Cloud, still bigger and bigger,
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The party to whom this speech is directed, are his Disciples, Verse 1. and Verse 22. those which he had picked and culled from amongst all the Sons of Adam, and effectually called to his grace, the Church without that was actually existent at that present;
The party to whom this speech is directed, Are his Disciples, Verse 1. and Verse 22. those which he had picked and culled from among all the Sons of Adam, and effectually called to his grace, the Church without that was actually existent At that present;
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They then were, shee still is, a Flock of Sheep, for that is meant as may appeare by conference with like places, John 10. 11. 16. 27. John. 21. 15. Matth. 25. 33. Psal. 100. 3. Whence observe two things, 1. The quality of the members, in that they are resembled unto sheep: 2. The unity of the whole body, in that it makes but one Flock of Sheep.
They then were, she still is, a Flock of Sheep, for that is meant as may appear by conference with like places, John 10. 11. 16. 27. John. 21. 15. Matthew 25. 33. Psalm 100. 3. Whence observe two things, 1. The quality of the members, in that they Are resembled unto sheep: 2. The unity of the Whole body, in that it makes but one Flock of Sheep.
nor fraudulent like Foxes, nor cruell like Wovles, nor poysonfull like Toades, but in patience and sincerity, in meeknesse and simplicity in innocensie and humility, she must resemble a Flock of Sheep.
nor fraudulent like Foxes, nor cruel like Wovles, nor poisonful like Toads, but in patience and sincerity, in meekness and simplicity in innocensie and humility, she must resemble a Flock of Sheep.
The deceitfull Lawyer that hides the weakness of his Clyents Cause, as the Panther doth the deformity of his head, when he would allure other Beasts to follow him, is a deceitfull Leopard and none of Christs Flock:
The deceitful Lawyer that hides the weakness of his Clients Cause, as the Panther does the deformity of his head, when he would allure other Beasts to follow him, is a deceitful Leopard and none of Christ Flock:
The Priest and Jesuite, that barbours in every quarter of our Land, like the Egyptian Frogs and goeth about to poyson the hearts of Christs Sheep, with the inchanted cups of the Italian Circe, is a venamous Toade and none of Christs Flock:
The Priest and Jesuit, that barbours in every quarter of our Land, like the Egyptian Frogs and Goes about to poison the hearts of Christ Sheep, with the enchanted cups of the Italian circe, is a venamous Toad and none of Christ Flock:
The Sow to the M•re, the Dog to his Kennell, the Wolfe to his Den, the Fox to his Earth, the Leopard to the Wildernesse, the Toade to the stinking Italian Fennes where they be bred:
The Sow to the M•re, the Dog to his Kennel, the Wolf to his Den, the Fox to his Earth, the Leopard to the Wilderness, the Toad to the stinking Italian Fens where they be bred:
or as the Legend fables Saint Patrick delt with the Irish Toades, or as the Welchmen used the English Wolves, root them out, that there might not one be left alive to worry the tender Lambs of this little Flock.
or as the Legend fables Saint Patrick dealt with the Irish Toads, or as the Welshmen used the English Wolves, root them out, that there might not one be left alive to worry the tender Lambs of this little Flock.
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Give me leave in handling the first Point, to touch two or three propertyes of a Sheep, wherein every man must study to resemble her that will acknowledge Christ for his Shepheard. 1. She is Sincerum simplex & Sine fraude pecus.
Give me leave in handling the First Point, to touch two or three properties of a Sheep, wherein every man must study to resemble her that will acknowledge christ for his Shepherd. 1. She is Sincere simplex & Sine fraud pecus.
So far hath deceitful hypocrisie prevailed in mens hearts, that amongst all vocation, • in Court and in Country, in Church and in Common-Wealth, dssimulation is now counted a great part of policy,
So Far hath deceitful hypocrisy prevailed in men's hearts, that among all vocation, • in Court and in Country, in Church and in commonwealth, dssimulation is now counted a great part of policy,
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And as under the fayrest flowers, and greenest grass lye the most poysonful serpents, so oftentimes under the fairest and sweetest tongues, the most poysonful and deceitful hearts.
And as under the Fairest flowers, and Greenest grass lie the most poisonful Serpents, so oftentimes under the Fairest and Sweetest tongues, the most poisonful and deceitful hearts.
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Now if the fountaine be polluted, is it likely that the streame will be cleane? If the root be bitter, will the fruit be sweet? If the house be full of smoak, will the chimney be faire without? I the Clock be out of tune below, will the Bell strike right above? If the heart be full of deceit and hypocrisie, will there be truth in our words? Surely no, For of the abundance of the heart the mouth speaketh:
Now if the fountain be polluted, is it likely that the stream will be clean? If the root be bitter, will the fruit be sweet? If the house be full of smoke, will the chimney be fair without? I the Clock be out of tune below, will the Bell strike right above? If the heart be full of deceit and hypocrisy, will there be truth in our words? Surely no, For of the abundance of the heart the Mouth speaks:
And no marvail therefore, seeing we dissemble with our double hearts, if that be true also which immediately goes before, They speak deceitfully every one to his neighbour.
And no marvel Therefore, seeing we dissemble with our double hearts, if that be true also which immediately Goes before, They speak deceitfully every one to his neighbour.
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Or if they will needs be called sheep, I will be so bold as call them as they deserve, Rotten sheepe. Introrsum turpes speciosus pelle decora, their hearts are rotten, they are wholly corrupted, they have nothing but a faire sheeps-skin to cover and conceale their inward deformities from the eyes of the world.
Or if they will needs be called sheep, I will be so bold as call them as they deserve, Rotten sheep. Introspectively Turpes Specious pelle decora, their hearts Are rotten, they Are wholly corrupted, they have nothing but a fair sheepskin to cover and conceal their inward deformities from the eyes of the world.
To speak a little of either of these by themselves: the first is our Statute-Prote•tant, our indifferent Apelles, our hollow-hearted Interimist, our lukewarm Laodicean;
To speak a little of either of these by themselves: the First is our Statute-Prote•tant, our indifferent Apelles, our hollowhearted Interimist, our lukewarm Laodicean;
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As 1. because he will not be singular, but desires to live at unity with the people with whom he converseth. 2. For feare of humane Laws. 3. Religion is to him as a faire Cloak to a beggerly Swaggerer, it hides his rotten rags,
As 1. Because he will not be singular, but Desires to live At unity with the people with whom he Converseth. 2. For Fear of humane Laws. 3. Religion is to him as a fair Cloak to a beggarly Swaggerer, it hides his rotten rags,
Now because he makes no account of Religion, but only as an instrument to effect his owne private purposes, hereupon it falls out, that he is ready to embrace any Religion,
Now Because he makes no account of Religion, but only as an Instrument to Effect his own private Purposes, hereupon it falls out, that he is ready to embrace any Religion,
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or as Glass reflects the visage of him that shall look upon it, or as water forms it selfe according to the fashion of the vessel into which it is powred:
or as Glass reflects the visage of him that shall look upon it, or as water forms it self according to the fashion of the vessel into which it is poured:
The water hath no figure of his owne (for humidum suis terminis non est terminabile ) and therefore it applies it selfe to the vessel that contains it:
The water hath no figure of his own (for humidum suis terminis non est terminabile) and Therefore it Applies it self to the vessel that contains it:
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Is there any among you, any Pharisee, that under a colour of long prayers devours widows houses? Any Absolom, that under pretence of performing a vow, practiseth rebellion against his father? Any Jezabel, that under a colour of executing Judgement, sucketh the blood from guiltlesse Naboth? If there be, (as I hope there will) a non est inventus returned upon all these.
Is there any among you, any Pharisee, that under a colour of long Prayers devours Widows houses? Any Absalom, that under pretence of performing a Voelli, Practiseth rebellion against his father? Any Jezebel, that under a colour of executing Judgement, sucketh the blood from guiltless Naboth? If there be, (as I hope there will) a non est inventus returned upon all these.
Is there any Ambidexter, that can play with both hands? Any Satyr, that can blow both cold and hot out of the same mouth? Any Jew that can swear by God, & by Malchom? Any Assyrian that can serve God and his Idols? Is there any that can be contented to hear a Sermon in the Church,
Is there any Ambidexter, that can play with both hands? Any Satyr, that can blow both cold and hight out of the same Mouth? Any Jew that can swear by God, & by Malchom? Any assyrian that can serve God and his Idols? Is there any that can be contented to hear a Sermon in the Church,
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and weareth Linnen and Woollen in the same Garment, and soweth his field with mingled seeds? To speake plain English, that hath not Joshuah's resolution;
and weareth Linen and Woollen in the same Garment, and Soweth his field with mingled seeds? To speak plain English, that hath not Joshuah's resolution;
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and permits to his children and familie, greater liberty in their Religion, then in their Garments, to shape what fashion they like best? I pray God there be no such,
and permits to his children and family, greater liberty in their Religion, then in their Garments, to shape what fashion they like best? I pray God there be no such,
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It were to be wished they were handled by the Magistrate as Tullus Fostilius dealt with Motius Suffetius, when hee stood indifferently affected between the Romans and the Fidenates, or used as Birds use the flying fish,
It were to be wished they were handled by the Magistrate as Tullus Fostilius dealt with Motius Suffetius, when he stood indifferently affected between the Romans and the Fidenates, or used as Birds use the flying Fish,
If not, yet let them fear and heare Laodiceas censure, Rev. 3. 16. I speak not these things out of any spleen to any particular persons what soever (he that knows the thoughts of my heart, knows that I lie not) my worst wish to any of you is the salvation of his own soule in the day of Jesus Christ.
If not, yet let them Fear and hear Laodiceas censure, Rev. 3. 16. I speak not these things out of any spleen to any particular Persons what soever (he that knows the thoughts of my heart, knows that I lie not) my worst wish to any of you is the salvation of his own soul in the day of jesus christ.
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And he that rides in the street armed on every side, from top to toe, what counts he if all the dogs of the Town bark at him? As long as a man is faithfull in his Vocation,
And he that rides in the street armed on every side, from top to toe, what counts he if all the Dogs of the Town bark At him? As long as a man is faithful in his Vocation,
and without feare or favour of man, doth those things that are proper to his place, Hic murus aheneus esto, He is armed on every side with Gods protection,
and without Fear or favour of man, does those things that Are proper to his place, Hic Murus aheneus esto, He is armed on every side with God's protection,
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as Nazianzen did of some, Pugnant pro Christo, contra Christum, saith he, and Pugnant pro lege contra legem, say I, they fight for the Law against the Law,
as Nazianzen did of Some, Pugnant Pro Christ, contra Christ, Says he, and Pugnant Pro lege contra legem, say I, they fight for the Law against the Law,
and Legis nomine armantur, & contra legem dimicant, They arme themselves with the Law to fight against the Law, as Leo speakes, Ad Palaestinos. Thus the Covetous and the unconscionable dealer makes the Law his Patron, the oppressing Land-Lord makes her his Sanctuary, the deceitful bargainer, makes her his stalking horse, the bloody Revenger makes her his sword and buckler, to offend his Enemies and defend himselfe,
and Legis nomine armantur, & contra legem dimicant, They arm themselves with the Law to fight against the Law, as Leo speaks, Ad Palaestinos. Thus the Covetous and the unconscionable dealer makes the Law his Patron, the oppressing Land-Lord makes her his Sanctuary, the deceitful bargainer, makes her his stalking horse, the bloody Revenger makes her his sword and buckler, to offend his Enemies and defend himself,
and thus shee that is ordained for a publick good, proves the hurt of many, she that is the Mistris of Justice proves the Minister of injustice, she that is a Preserver of Peace, proves a Trumpet and an occasion of War, not that of her selfe she is any such cause, no no,
and thus she that is ordained for a public good, Proves the hurt of many, she that is the Mistress of justice Proves the Minister of injustice, she that is a Preserver of Peace, Proves a Trumpet and an occasion of War, not that of her self she is any such cause, no no,
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as water which naturally doth quench, being poured upon lime, causeth it to burn, as the morall Law, the Law of all righteousnesse, is the cause of sin, Rom. 7. 8, 10, 11. as the Gospel of Peace is an occasion of War, Matth. 10. 34, 35. So our Law, which of it selfe is holy and Just and good, by accident turnes to be a cause and occasion of Evill.
as water which naturally does quench, being poured upon lime, Causes it to burn, as the moral Law, the Law of all righteousness, is the cause of since, Rom. 7. 8, 10, 11. as the Gospel of Peace is an occasion of War, Matthew 10. 34, 35. So our Law, which of it self is holy and Just and good, by accident turns to be a cause and occasion of Evil.
and every mans hand against him, that Salamander that loves to be bryling and broyling in the fire of contention, Et lachrymas mittit cum nil lachrymabile cernit, he is never well but when he is doing or plodding some ill, he goes to Law, not out of a desire of publick peace, (for what hath he to do with peace, he may say,
and every men hand against him, that Salamander that loves to be bryling and broiling in the fire of contention, Et lachrymas Sends cum nil lachrymabile cernit, he is never well but when he is doing or plodding Some ill, he Goes to Law, not out of a desire of public peace, (for what hath he to do with peace, he may say,
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as Nero did when he set Rome on fire, NONLATINALPHABET, &c. So that it go well with him, he cares not if the whole world be set on fire, not out of an honest defence of his own Right (for his own conscience tels him he hath none) but either of a desire of revenge,
as Nero did when he Set Room on fire,, etc. So that it go well with him, he Cares not if the Whole world be Set on fire, not out of an honest defence of his own Right (for his own conscience tells him he hath none) but either of a desire of revenge,
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or because he knowes himselfe to be more skilfull in packing and shuffling of Cards, then the party with whom he is to play, or presuming upon his own purse,
or Because he knows himself to be more skilful in packing and shuffling of Cards, then the party with whom he is to play, or presuming upon his own purse,
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but at his private gaine, and in his heart applauds that saying of Vespasian to his son Titus, when he gathered a tax from some homly matters, lucri bonus est odor ex re qualibet, It is no matter how bad the cause be, so the fee be good.
but At his private gain, and in his heart applauds that saying of Vespasian to his son Titus, when he gathered a Tax from Some homly matters, lucri bonus est odour ex re qualibet, It is no matter how bad the cause be, so the fee be good.
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Of both these I may well use the words of the Heathen Orator, Totius injustitiae nulla capitalior est pestis, quam eorum, qui tum, cum maxime fallunt, id tamen agunt, ut boni viri esse videantur, Of all kinds of injustice, none is so capitall a crime,
Of both these I may well use the words of the Heathen Orator, Totius injustitiae nulla capitalior est pestis, quam Their, qui tum, cum maxim fallunt, id tamen Agunt, ut boni viri esse videantur, Of all Kinds of injustice, none is so capital a crime,
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The Fox and the Wolfe shrive themselves one to the other, and all their sins are minced and qualified, mountaines with them are but Mole-hills, blocks in their wayes are but straws, beams in their eyes are but motes, great sins are little sins,
The Fox and the Wolf shrive themselves one to the other, and all their Sins Are minced and qualified, Mountains with them Are but Molehills, blocks in their ways Are but straws, beams in their eyes Are but motes, great Sins Are little Sins,
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then it was to Christs Apostles, that one of them was a Judas, or to the Leviticall Priests, that one of them was a Caiphas, or to the Sons of God, the good Angels, Job• that the Prince of darkness the Devil was one of their company.
then it was to Christ Apostles, that one of them was a Judas, or to the Levitical Priests, that one of them was a Caiaphas, or to the Sons of God, the good Angels, Job• that the Prince of darkness the devil was one of their company.
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Can there be any thing more necessary then Fire and Water, when they keep their proper places? displace them, remove the fire from the hearth into the house-top,
Can there be any thing more necessary then Fire and Water, when they keep their proper places? displace them, remove the fire from the hearth into the housetop,
if in stead of opening and explaining the Lawes, and defending the right, and standing in the gap, that falshood and wrong may not enter, he labour to smother the Law,
if in stead of opening and explaining the Laws, and defending the right, and standing in the gap, that falsehood and wrong may not enter, he labour to smother the Law,
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and outface the truth, and patronize falshood, who more hurtfull then he? The more you are to be exhorted, (for you are all but men and no man, walke he never so uprightly,
and outface the truth, and patronise falsehood, who more hurtful then he? The more you Are to be exhorted, (for you Are all but men and no man, walk he never so uprightly,
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To conclude this first generall Point, and so to descend unto the second, (for I will not now trouble you with the other two properties of a Sheep) seeing the Dove-like,
To conclude this First general Point, and so to descend unto the second, (for I will not now trouble you with the other two properties of a Sheep) seeing the Dovelike,
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So all Christians, though never so dispersed over the Globe of the Earth, being fed in the green Pastures of the Lord, which are beside the waters of comfort, do make but one and the same individuall Church.
So all Christians, though never so dispersed over the Globe of the Earth, being fed in the green Pastures of the Lord, which Are beside the waters of Comfort, do make but one and the same Individu Church.
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therefore the Body but one ▪ In this respect Cyprian holds the whole Church one Bishoprick, not that his meaning is, that any one man should be ministeriall head of the whole church in Christs corporal absence,
Therefore the Body but one ▪ In this respect Cyprian holds the Whole Church one Bishopric, not that his meaning is, that any one man should be ministerial head of the Whole Church in Christ corporal absence,
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unus est episcopatus, &c. And what account he made of the Bishop of Rome, which then was a man of better worth then al those Magogs, who have possessed that Chaire for a thousand yeares last past, it may appeare by this, that he contemned his Authority, vilipended his Letters, opposed his Councell to his, his Chaire to his, called him a proude man,
Unus est Episcopate, etc. And what account he made of the Bishop of Rome, which then was a man of better worth then all those Magogs, who have possessed that Chair for a thousand Years last passed, it may appear by this, that he contemned his authority, vilipended his Letters, opposed his Council to his, his Chair to his, called him a proud man,
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an ignorant man, a blinde man, and little better then a Schismatick. It is then one Bishoprick in respect of Christ, the Bishop of our Soules, 1 Pet. 2. 25. The sole oecumenicall and universall President of the whole Church.
an ignorant man, a blind man, and little better then a Schismatic. It is then one Bishopric in respect of christ, the Bishop of our Souls, 1 Pet. 2. 25. The sole ecumenical and universal President of the Whole Church.
So the Members of Christs Church, though in respect of themselves they be divers, yet they have all but one beginning, one Spring, one roote, one Head, one Center,
So the Members of Christ Church, though in respect of themselves they be diverse, yet they have all but one beginning, one Spring, one root, one Head, one Centre,
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This is the soule that informs the whole Church, it is that Intellectus agens, of which Philosophers have so much dreamed, which is Vnas numero, in every Member of Christs mysticall Body:
This is the soul that informs the Whole Church, it is that Intellectus agens, of which Philosophers have so much dreamed, which is Unas numero, in every Member of Christ mystical Body:
So that as the integrall Members of mans Body, though of themselves they be specifically distinct, flesh, bones, nerves, muscles, veines, arteries, &c. Every one of them having a peculiar, essentiall,
So that as the integral Members of men Body, though of themselves they be specifically distinct, Flesh, bones, nerves, muscles, Veins, arteries, etc. Every one of them having a peculiar, essential,
and Nation, and language they be different, yet being regenerated and animated with the same spirit, they are but integrall Members of one and the selfe same Church. 3. One in respect of Faith and Religion,
and nation, and language they be different, yet being regenerated and animated with the same Spirit, they Are but integral Members of one and the self same Church. 3. One in respect of Faith and Religion,
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and profession contained in the sacred volume of the Bible, the two Brests of the Church, out of which Christs Lambs do suck the sincere Milke of the word, that they may grow thereby:
and profession contained in the sacred volume of the bible, the two Breasts of the Church, out of which Christ Lambs do suck the sincere Milk of the word, that they may grow thereby:
day that for the Patriarks, this for us, the two Pillars to leade us from Egypt to Canaan, the old of a Cloud, dark and obscure in figures and shadowes, the other of fire, bright and cleare, both of them making one,
day that for the Patriarchs, this for us, the two Pillars to lead us from Egypt to Canaan, the old of a Cloud, dark and Obscure in figures and shadows, the other of fire, bright and clear, both of them making one,
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that is, the essentiall form, this is the proper passion flowing from this form, by which the Church a Posteriori may be demonstrated, For they are my Sheep saith Christ which heare my voice.
that is, the essential from, this is the proper passion flowing from this from, by which the Church a Posteriori may be demonstrated, For they Are my Sheep Says christ which hear my voice.
John 10. 27. thus then briefly, one Spouse, one love, one Dove, one Body, one Fleece, one Arke, on Spirit, one Faith, one Religion, one Head, one Shepheard, one Flock.
John 10. 27. thus then briefly, one Spouse, one love, one Dove, one Body, one Fleece, one Ark, on Spirit, one Faith, one Religion, one Head, one Shepherd, one Flock.
I say the truth in Christ Jesus, Ilye not ▪ my conscience bearing me witnesse in the Holy Ghost, that I have great heavinesse and continuall sorrow in my heart,
I say the truth in christ jesus, Ilye not ▪ my conscience bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart,
and with the Prophet Jeremy could wish that my head were full of water, and mine eyes a fountaine of teares, that I might weepe day and night for the Schismes and divisions that are at this day in the Christian world.
and with the Prophet Jeremiah could wish that my head were full of water, and mine eyes a fountain of tears, that I might weep day and night for the Schisms and divisions that Are At this day in the Christian world.
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but, Est bene non possum dicere, dico fuit, I cannot say there is, I must needs speak as it is) There was a time when the whole Church of God, in all places of the world, was of one heart,
but, Est bene non possum dicere, dico fuit, I cannot say there is, I must needs speak as it is) There was a time when the Whole Church of God, in all places of the world, was of one heart,
So if any heresie happened to spring in any part of the World, their common desire was to crush the serpents head, to make it like Ionas his gourd, of short continuance,
So if any heresy happened to spring in any part of the World, their Common desire was to crush the Serpents head, to make it like Ionas his gourd, of short Continuance,
Thus did they from the most parts of the world concur at Nice against Arius, at Constantinople against Macedonius, at Ephesus against Nestorius, at Chalcedon against Entiches. Thus was the head of Britaines snake (as Prosper Aquitanus tells) Pelagius crushed by provinciall Synods, in most places of Christendome.
Thus did they from the most parts of the world concur At Nicaenae against Arius, At Constantinople against Macedonius, At Ephesus against Nestorius, At Chalcedon against Entiches. Thus was the head of Britaines snake (as Prosper Aquitanus tells) Pelagius crushed by provincial Synods, in most places of Christendom.
And at Antioch against Paulus Samosatenus, they met from all Churches under Heaven, as it were against a common theife that stole the Sheep out of Christs flock.
And At Antioch against Paulus Samosatene, they met from all Churches under Heaven, as it were against a Common thief that stole the Sheep out of Christ flock.
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But now (O times) the one, and undivided spouse of Christ is like a Traytor drawn and quattered, the North and the South, the Orient, and the Occident, each differ from other in sundry materiall, and essentiall points of Faith.
But now (Oh times) the one, and undivided spouse of christ is like a Traitor drawn and quattered, the North and the South, the Orient, and the Occident, each differ from other in sundry material, and essential points of Faith.
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And here in the West, that Church whose faith was once famous through the whole world, which was as a Beacon upon an hill, a guide for all the Churches round about her, a Sanctuary for orthodoxall exiles, one of the four Patriarchicall Seas,
And Here in the West, that Church whose faith was once famous through the Whole world, which was as a Beacon upon an hill, a guide for all the Churches round about her, a Sanctuary for orthodoxal exiles, one of the four Patriarchical Seas,
and the taking in of Forraine water, that as one sayd of Athens, we may say of Rome, thou mayst seeke Rome in Rome, and canst not finde it, being become like unto one of the old Aegyptian Temples, beautifull without,
and the taking in of Foreign water, that as one said of Athens, we may say of Room, thou Mayest seek Room in Room, and Canst not find it, being become like unto one of the old Egyptian Temples, beautiful without,
And whereas shee hath no more reason to be called Catholike, then the old Mahometans to call themselves Saracens, then the Jewes had to call Herod that was ready to be eaten with wormes a God,
And whereas she hath no more reason to be called Catholic, then the old Mahometans to call themselves Saracens, then the Jews had to call Herod that was ready to be eaten with worms a God,
then the Persians that were shortly afterslaine by the Romans, to be called NONLATINALPHABET then Manes had to stile himselfe an Apostle of Jesus Christ,
then the Persians that were shortly afterslaine by the Roman, to be called then Manes had to style himself an Apostle of jesus christ,
or Drunkards to be tearmed good fellowes, or light housewives honest women: (having made the rule of her faith like ▪ Glaucus the Sea, which loosing some part of his Body by beating upon Rocks and shelves, hath the same repaired by rocks and sand that cleave to him:
or Drunkards to be termed good Fellows, or Light housewives honest women: (having made the Rule of her faith like ▪ Glaucus the Sea, which losing Some part of his Body by beating upon Rocks and shelves, hath the same repaired by Rocks and sand that cleave to him:
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when he stands still, whereas the earth stands still, and his giddy brains turn, as those that sayl from the shore into the maine Sea, think that the Land goes back from them,
when he Stands still, whereas the earth Stands still, and his giddy brains turn, as those that sail from the shore into the main Sea, think that the Land Goes back from them,
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Heare yet more cause of grief in this little Flock in these North-west parts of the world, which at the commandement of Christ is come out of Babylon. Alas, what a rent have two or three points of difference made;
Hear yet more cause of grief in this little Flock in these Northwest parts of the world, which At the Commandment of christ is come out of Babylon. Alas, what a rend have two or three points of difference made;
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It's worthy the observation which the holy Ghost sets downe, Gen. 13. 7. when there was debare between the Herdsmen of Abrahams, and the Herdsmen of Lots Cattel, The Canaanites and the Peresites dwelled at that time in the land;
It's worthy the observation which the holy Ghost sets down, Gen. 13. 7. when there was debare between the Herdsmen of Abrahams, and the Herdsmen of Lots Cattle, The Canaanites and the Perseus dwelled At that time in the land;
So say I, let there be no strife between Abraham and Lot, between Luther and Calvin, nor between the Herdsmen of either side (especially seeing it is with us as it was with them, the Canaanite and the Peresite dwells amongst us) for we are brethren: The matters of difference are not such,
So say I, let there be no strife between Abraham and Lot, between Luther and calvin, nor between the Herdsmen of either side (especially seeing it is with us as it was with them, the Canaanite and the Peresite dwells among us) for we Are brothers: The matters of difference Are not such,
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Worthy is that admonition which Saint Austin gives to certaine brethren that did not fully agree in the doctrine of predestination, I wish these men would hearken unto it: Ita { que } dilectiss:
Worthy is that admonition which Saint Austin gives to certain brothers that did not Fully agree in the Doctrine of predestination, I wish these men would harken unto it: Ita { que } dilectiss:
& donec res ipsa perducat ad ea quae nondum intelligitis, ibi ambulate quo pervenire potustis: St. Paul shall english it, Let us as many as are perfect be thus minded:
& donec Rest ipsa perducat ad ea Quae Nondum intelligitis, There ambulate quo pervenire potustis: Saint Paul shall english it, Let us as many as Are perfect be thus minded:
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I meane the fire that is burning in our English Church, those hot and fiery flames of contention about Circumstances and Ceremonies, Figures and Colours (shall I say more?) toys and trifles,
I mean the fire that is burning in our English Church, those hight and fiery flames of contention about circumstances and Ceremonies, Figures and Colours (shall I say more?) toys and trifles,
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if not in themselves, at least in regard of many things that are neglected, even by those who most oppugn them, which might be badges and tokens of unity and consent in our Church;
if not in themselves, At least in regard of many things that Are neglected, even by those who most oppugn them, which might be badges and tokens of unity and consent in our Church;
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Marke those unchristian speeches cast to and fro, and those Books which are by sundry divulged on both sides, I except neither (and yet I must needs say there is a difference, the one maintaining the decency and order of our Church, the other striving to beate downe all the carved work thereof, as it were, with axes and hammers) and compare them with the most tart polemicall books that have been written against,
Mark those unchristian Speeches cast to and from, and those Books which Are by sundry divulged on both sides, I except neither (and yet I must needs say there is a difference, the one maintaining the decency and order of our Church, the other striving to beat down all the carved work thereof, as it were, with axes and hammers) and compare them with the most tart polemical books that have been written against,
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quae tanta licentia linguae, what mean these unbridled tearms? Cum { que } superba foret Babylon spolianda trophaeis, Bella geri placuit nullos habitura triumphos.
Quae tanta licentia linguae, what mean these unbridled terms? Cum { que } superba foret Babylon spolianda trophaeis, Bella geri Placuit nullos habitura triumphos.
It was thought a good motive to Julius Caesar (in the first of Tacitus his Annals) to unite the minds of his dissenting Souldiers, to call them Quirites. Divus Julius seditionem exercitus compescuit uno verbo, Quirites vocando:
It was Thought a good motive to Julius Caesar (in the First of Tacitus his Annals) to unite the minds of his dissenting Soldiers, to call them Quirites. Divus Julius seditionem Exercitus compescuit Uno verbo, Quirites vocando:
But brethren bred in one womb, the Church, fed with one milk, the Word, animated with the same spirit, governed by the same Lord, justified by the same faith, watch-men over the same Flock, fighting under the same Banner.
But brothers bred in one womb, the Church, fed with one milk, the Word, animated with the same Spirit, governed by the same Lord, justified by the same faith, watchmen over the same Flock, fighting under the same Banner.
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It was a prettie invention of the States of the low Countreys, upon some feare of discord between them and England, when they painted two earthen pots floating upon the Seas, with this motto, Si collidimur frangimur; the like might they justly feare.
It was a pretty invention of the States of the low Countries', upon Some Fear of discord between them and England, when they painted two earthen pots floating upon the Seas, with this motto, Si collidimur frangimur; the like might they justly Fear.
for the Foxes, these little Foxes that dwell amongst us, and have already destroyed our Vines, and left us nothing upon them save a few small grapes, to obtaine their much desired prey:
for the Foxes, these little Foxes that dwell among us, and have already destroyed our Vines, and left us nothing upon them save a few small grapes, to obtain their much desired prey:
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Tacitus notes of the ancient inhabitants of this Land, that by their continual factions and dissentions, they made an easie way for the Roman conquest.
Tacitus notes of the ancient inhabitants of this Land, that by their continual factions and dissensions, they made an easy Way for the Roman conquest.
While the present Inhabitants of this Land tread in the foot-steps of those ancient Britannes, behold Hell hath enlarged it selfe, the Antichristian Synagogue of Rome hath hereout sucked no small advantage,
While the present Inhabitants of this Land tread in the footsteps of those ancient Britannes, behold Hell hath enlarged it self, the Antichristian Synagogue of Room hath hereout sucked no small advantage,
To whom I may return this Proverb, Physitian heale thy selfe: Or I may say as one said unto Philip, when he began to reprove two forreiners for dissentions betweene themselves;
To whom I may return this Proverb, physician heal thy self: Or I may say as one said unto Philip, when he began to reprove two foreigners for dissensions between themselves;
Quis tulerit Gracchos de seditione querentes? Our dissentions we see, we lament and bewaile, yet are they neither in number so many, springing all from one or two roots,
Quis tulerit Gracchos the sedition querentes? Our dissensions we see, we lament and bewail, yet Are they neither in number so many, springing all from one or two roots,
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unlesse Austin, and Jerome, and Ruffinus, and Epiphanius, and Chrysostome, Cyrill and Theodoret, Ireneus and Victor, Paul and Barnabas be excluded together with us;
unless Austin, and Jerome, and Ruffinus, and Epiphanius, and Chrysostom, Cyril and Theodoret, Irenaeus and Victor, Paul and Barnabas be excluded together with us;
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But what do al the builders of Babell speak the same language? do all the Romans agree amongst themselves? indeed as well as Dogs in a Kitchin, or Cocks in a pit;
But what do all the Builders of Babel speak the same language? do all the Romans agree among themselves? indeed as well as Dogs in a Kitchen, or Cocks in a pit;
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or as did the Midianites host, and Cadmus his Souldiers, they consent together as did Herod and Pilate, both at odds amongst themselves, yet both against Christ.
or as did the midianites host, and Cadmus his Soldiers, they consent together as did Herod and Pilate, both At odds among themselves, yet both against christ.
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Or as Sampsons foxes, their heads looke every one severall wayes; marry their tayles are tyed together with fire-brands in them for annoying their enemies;
Or as Sampsons foxes, their Heads look every one several ways; marry their tails Are tied together with firebrands in them for annoying their enemies;
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or as the Beasts which Cacus, an old Italian Gyant (who dwelt where the Pope now dwels) was wont to steale from others, which lest by their foot-steps they should be discovered, he was wont to draw into his denne by their tayles, their faces looking another way;
or as the Beasts which Cacus, an old Italian Giant (who dwelled where the Pope now dwells) was wont to steal from Others, which lest by their footsteps they should be discovered, he was wont to draw into his den by their tails, their faces looking Another Way;
all the unitie that they can boast of is in the tayl, whereby they are drawn to yeild and submit themselves and their works to the censure of the Romish Church, their heads looking another way.
all the unity that they can boast of is in the tail, whereby they Are drawn to yield and submit themselves and their works to the censure of the Romish Church, their Heads looking Another Way.
Neither will I mention the difference of their Religious orders, whereof there are, or have been at the least 100. in many things differing one from another;
Neither will I mention the difference of their Religious order, whereof there Are, or have been At the least 100. in many things differing one from Another;
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Our learned Solomon in his Apologie for the oath of Allegiance, hath gathered 11. gross contradictions out of Bellarmine: Pappus hath observed 237. different opinions cited in Bellarmine: Crastovius hath observed 205. contradictions amongst the Jesuites: Willet hath cited 57. points wherein Bellarmine contradicteth himself, 39. points wherein Popery crosseth it selfe, 100. opposite constitutions in their Canon law, and 70. contradictions between the old and the new Papists:
Our learned Solomon in his Apology for the oath of Allegiance, hath gathered 11. gross contradictions out of Bellarmine: Pappus hath observed 237. different opinions cited in Bellarmine: Crastovius hath observed 205. contradictions among the Jesuits: Willet hath cited 57. points wherein Bellarmine Contradicteth himself, 39. points wherein Popery Crosseth it self, 100. opposite constitutions in their Canon law, and 70. contradictions between the old and the new Papists:
Bishop Ridely hath quoted 17. manifest contradictions out of Steph. Gardiner in one question, viz. touching the Sacrament of the Altar, as they call it:
Bishop Ridely hath quoted 17. manifest contradictions out of Stephen Gardiner in one question, viz. touching the Sacrament of the Altar, as they call it:
And a worthy Prelate of our Land in his Catholique Apologie hath confirmed almost all those positions which we maintain against the Church of Rome, by evident testimonies out of their owne Writers.
And a worthy Prelate of our Land in his Catholic Apology hath confirmed almost all those positions which we maintain against the Church of Rome, by evident testimonies out of their own Writers.
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For my part, I thinke it requires more paines and judgment to set down the doctrines and positions of the Church of Rome, then demonstratively to confute and overthrow the same.
For my part, I think it requires more pains and judgement to Set down the doctrines and positions of the Church of Rome, then demonstratively to confute and overthrow the same.
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If I alledge Bellarmine, Suarez, or the greatest Jesuites, Pighius, Catharinus, or who weare the name, one or other peradventure will reply that it is but a particular opinion,
If I allege Bellarmine, Suarez, or the greatest Jesuits, Pighius, Catharinus, or who wear the name, one or other Peradventure will reply that it is but a particular opinion,
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for so did Gelasius: nay they concur with the Montanists, for so did Zepherinus; with the Arrians, for so did Liberius; with the Nestorians; for so did Anastasius 2. with the Monothelites; for so did Honorius; with other Hereticks in other points,
for so did Gelasius: nay they concur with the Montanists, for so did Zephyrinus; with the Arians, for so did Liberius; with the Nestorians; for so did Anastasius 2. with the Monothelites; for so did Honorius; with other Heretics in other points,
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for so other Popes have done; NONLATINALPHABET thus see you Pythagarus determine. Here I am put off with the words of their nice and quirling distinctions:
for so other Popes have done; thus see you Pythagarus determine. Here I am put off with the words of their Nicaenae and quirling Distinctions:
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Now because I know not what the Popes were doing, how their behaviour was when they did thus and thus determine, whether they were sitting in their Chaires,
Now Because I know not what the Popes were doing, how their behaviour was when they did thus and thus determine, whither they were sitting in their Chairs,
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and shall I take this for an undoubted truth, that whatsoever is there decreed is universally received amongst Papists? Oh but the very Councell it selfe,
and shall I take this for an undoubted truth, that whatsoever is there decreed is universally received among Papists? O but the very Council it self,
and Azorius, Vega, Sixtus Sinansis, Canus, Lindanus, and divers others since that Councell do aver, that in that edition there are many grosse errours,
and azorius, Vega, Sixtus Sinansis, Canus, Lindanus, and diverse Others since that Council do aver, that in that edition there Are many gross errors,
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and ridiculous Soloecismes, not only by the negligence of Writers and Printers (which the Lovanianists, and Colonianists have noted in the Margent) but by the negligence and ignorance of the Interpreter himselfe:
and ridiculous Solecisms, not only by the negligence of Writers and Printers (which the Lovanianists, and Colonianists have noted in the Margin) but by the negligence and ignorance of the Interpreter himself:
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and yet within three years after this comes Clement 8. with a new Edition in many hundred of places, different from that of Sixtus, the diversities whereof being gathered together by a painful Antiquary into a Book, which he intituleth Bellum Papale, doe make a pretty volume;
and yet within three Years After this comes Clement 8. with a new Edition in many hundred of places, different from that of Sixtus, the diversities whereof being gathered together by a painful Antiquary into a Book, which he intituleth Bellum Papal, do make a pretty volume;
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But let us grant that unto the Papists which they are never able to make good, that Rome is at Peace with her selfe, will it hence presently follow, that that Church is this little Flock? Theeves and Robbers are at peace amongst themselves,
But let us grant that unto the Papists which they Are never able to make good, that Room is At Peace with her self, will it hence presently follow, that that Church is this little Flock? Thieves and Robbers Are At peace among themselves,
Psal. 2. 2. They have cast their heads together with one consent, and are confederate against thee O God, the Tabernacles of the Edomites, and Ismaelites, the Moabites and Hagarens, Geball and Ammon, and Amaleck, the Philistims, with them that dwell at Tyre, Ashur is also joyned unto them, Psalm. 83. The Nobles and Princes and Dukes and Judges,
Psalm 2. 2. They have cast their Heads together with one consent, and Are confederate against thee Oh God, the Tabernacles of the Edomites, and Ismaelites, the Moabites and Hagarens, Gebal and Ammon, and Amalek, the philistines, with them that dwell At Tyre, Ashur is also joined unto them, Psalm. 83. The Nobles and Princes and Dukes and Judges,
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God commands that the Sacrament shall be ministred in both kinds, the Church of Rome commands that the greatest part of Christians have it but under one kinde:
God commands that the Sacrament shall be ministered in both Kinds, the Church of Room commands that the greatest part of Christians have it but under one kind:
God hath taken away all legall distinction of meats, and tells us that every creature of God is good, &c. they, the Church of Rome, puts more religion in abstinence from meats,
God hath taken away all Legal distinction of Meats, and tells us that every creature of God is good, etc. they, the Church of Rome, puts more Religion in abstinence from Meats,
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they ascribe an inward religious worship to Saints, against the first Commandement, they adore Images against the second, they maintaine swearing by the creatures, invocation of Saints, they dispence with Oaths against the third, with greater strictnesse they observe their owne holidayes and fasting dayes then the Lords day, against the fourth;
they ascribe an inward religious worship to Saints, against the First Commandment, they adore Images against the second, they maintain swearing by the creatures, invocation of Saints, they dispense with Oaths against the third, with greater strictness they observe their own holidays and fasting days then the lords day, against the fourth;
And therefore as he in Plutarch, who when he cast a stone at a Dogg, happened to light upon his Step-mother, sayd, That though it was besides his purpose,
And Therefore as he in Plutarch, who when he cast a stone At a Dog, happened to Light upon his Stepmother, said, That though it was beside his purpose,
But to leave the Papists, and with an exhortation to all, to make an end of all, Is the whole Church of Christ but one flock? then let us all which professe our selves to be members of this Church, of what calling and condition soever we be, bend all our endeavours,
But to leave the Papists, and with an exhortation to all, to make an end of all, Is the Whole Church of christ but one flock? then let us all which profess our selves to be members of this Church, of what calling and condition soever we be, bend all our endeavours,
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and of you that are Jurors to conclude peace, and let us all with joynt consents pray for the peace of this Jerusalem, that plenteousnesse may be within her Pallaces,
and of you that Are Jurors to conclude peace, and let us all with joint consents pray for the peace of this Jerusalem, that plenteousness may be within her Palaces,
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and peace in matters of equity, peace with God and peace with our selves, and peace with all men, remembring that God himselfe is called the God of peace,
and peace in matters of equity, peace with God and peace with our selves, and peace with all men, remembering that God himself is called the God of peace,
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But especially let me intreat, yea and as an Embassadour of Jesus Christ, charge you that are Magistrates of our Countrey, Justices of the peace, to make your practice agree with your names:
But especially let me entreat, yea and as an Ambassador of jesus christ, charge you that Are Magistrates of our Country, Justices of the peace, to make your practice agree with your names:
I use this exhortation the rather because I may use the same words to you which the Apostle did to the Corinthians, It hath been certainely declared unto me that there are contentions among you:
I use this exhortation the rather Because I may use the same words to you which the Apostle did to the Corinthians, It hath been Certainly declared unto me that there Are contentions among you:
and so every particular Church is like unto that Ship wherein Paul sayled under the Roman Centurion from Sidon towards Rome: Caelum undique & undique pontus.
and so every particular Church is like unto that Ship wherein Paul sailed under the Roman Centurion from Sidon towards Room: Caelum undique & undique pontus.
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and hurt, and wound, and disgrace, and displace one another? No no, but the Centurion must command, the Pilot must guide the Compasse, Paul must preach, the Marriners must row, every man in his place, all private respects set aside, must labour to bring the Ship to Land.
and hurt, and wound, and disgrace, and displace one Another? No no, but the Centurion must command, the Pilot must guide the Compass, Paul must preach, the Mariners must row, every man in his place, all private respects Set aside, must labour to bring the Ship to Land.
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Let me then with the blessed Apostle beseech you, that all injuries forgotten, all wrongs forgiven, all factions abandoned, all contentions and discords buryed, yee walke as the Elect of God, holy and beloved, put on tender mercy, kindnesse, humblenesse of minde, meeknesse, long suffering, forbearing one another,
Let me then with the blessed Apostle beseech you, that all injuries forgotten, all wrongs forgiven, all factions abandoned, all contentions and discords buried, ye walk as the Elect of God, holy and Beloved, put on tender mercy, kindness, humbleness of mind, meekness, long suffering, forbearing one Another,
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nay your owne joy, and the joy of all Gods Elect children) that yee be like minded, having the same love, that nothing be done through contention and vaine glory,
nay your own joy, and the joy of all God's Elect children) that ye be like minded, having the same love, that nothing be done through contention and vain glory,
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but that in meeknesse of minde every man esteem better of another then of himselfe, supporting one another through love, endeavouring to keep the unity of the spirit in the bond of peace, being of one heart and one soule, of one accord and one judgement,
but that in meekness of mind every man esteem better of Another then of himself, supporting one Another through love, endeavouring to keep the unity of the Spirit in the bound of peace, being of one heart and one soul, of one accord and one judgement,
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and that I may neither add to, nor detract from the Apostles words, As there is one hope of our Vocation, one Lord, one Faith, one Baptisme, one God and Father of all, which is above all,
and that I may neither add to, nor detract from the Apostles words, As there is one hope of our Vocation, one Lord, one Faith, one Baptism, one God and Father of all, which is above all,
but the successe hath proved different, for whereas I might in an houres space have swimmed it over (going in one Channell) having cutt it into two streames,
but the success hath proved different, for whereas I might in an hours Molle have swimmed it over (going in one Channel) having Cut it into two streams,
or the consideration, not Faith, nor foreseen works, nor any thing in man, but that love wherewith from everlasting he loved them, NONLATINALPHABET, It is your Fathers good pleasure:
or the consideration, not Faith, nor foreseen works, nor any thing in man, but that love wherewith from everlasting he loved them,, It is your Father's good pleasure:
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We are now to come to the second branch, the quantity of Christs Church, A few, Matth. 7. A remnant, Rom. 9. 27. A little Sister, Cant. 8. 8. A little City whose inhabitants are few, beleaguered by a mighty King ( Satan ) and preserved by the wisedome of a poor man ( Christ. ) So Olympiodorus expounds that of Eccles. 9. 13. A little Flock here in my Text: Little in two respects:
We Are now to come to the second branch, the quantity of Christ Church, A few, Matthew 7. A remnant, Rom. 9. 27. A little Sister, Cant 8. 8. A little city whose inhabitants Are few, beleaguered by a mighty King (Satan) and preserved by the Wisdom of a poor man (christ.) So Olympiodorus expounds that of Eccles. 9. 13. A little Flock Here in my Text: Little in two respects:
From which two respects we may gather these two propositions. 1. Those that are in the sight of God the dearest, are commonly in the eyes of men of meanest and basest esteeme. 2. The number of true Beleevers is little, being compared with the World.
From which two respects we may gather these two propositions. 1. Those that Are in the sighed of God the dearest, Are commonly in the eyes of men of Meanest and Basest esteem. 2. The number of true Believers is little, being compared with the World.
The former of these (for I must handle them severally) although to a naturall man it may at the first blush rather seem a Philosophicall Paradox then a Theologicall conclusion, especially seeing man naturally desires that which is good,
The former of these (for I must handle them severally) although to a natural man it may At the First blush rather seem a Philosophical Paradox then a Theological conclusion, especially seeing man naturally Desires that which is good,
and Evangelists, and Martyrs, and Confessors, and Christ himselfe, and the best in all Ages since the Serpent began to bite the heel of the Womans Seed,
and Evangelists, and Martyrs, and Confessors, and christ himself, and the best in all Ages since the Serpent began to bite the heel of the Woman's Seed,
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and sees what miseries they endured, what indignities they suffered, in what account and estimation they were had in the World, will rather take it for an undoubted principle then a disputable Probleme.
and sees what misery's they endured, what indignities they suffered, in what account and estimation they were had in the World, will rather take it for an undoubted principle then a disputable Problem.
all that see me have me in derision, Psal. 22. 6, 7. We are a reproach to our neighbours, a scorne and derision to them that are round about us, Psal. 79. 4. Paul speaks or himselfe and the rest of the faithfull in his time, Wee are made a gazing stock to the World,
all that see me have me in derision, Psalm 22. 6, 7. We Are a reproach to our neighbours, a scorn and derision to them that Are round about us, Psalm 79. 4. Paul speaks or himself and thee rest of the faithful in his time, we Are made a gazing stock to the World,
We are fooles, we are despised, we are made the filth of the World and of-scouring of all things, 1 Cor. 4. And that which the Pagans spoke of one, they meant of all that were of his profession:
We Are Fools, we Are despised, we Are made the filth of the World and offscouring of all things, 1 Cor. 4. And that which the Pagans spoke of one, they meant of all that were of his profession:
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& ignotam sectam vox sola praedamnat quia nominatur, non quia revincitur, saith Tertullian: And yet to say the truth, they spared no lyes to excuse themselves,
& ignotam sectam vox sola praedamnat quia nominatur, non quia revincitur, Says Tertullian: And yet to say the truth, they spared no lies to excuse themselves,
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Christiani genus hominum novae ac maleficae superstitionis, saith Suetonius: These were but small crimes; they were Idolaters, troublers of States, overthrowers of Empires:
Christians genus hominum novae ac maleficae superstitionis, Says Suetonius: These were but small crimes; they were Idolaters, troublers of States, overthrowers of Empires:
Atheists with Diagoras, Worshippers of the Sun with the Persians, incestuous like Oedipus; Man-eaters like Thyestes, and what not? And what marvaile that these should finde such entertainement with strangers,
Atheists with Diagoras, Worshippers of the Sun with the Persians, incestuous like Oedipus; Man-eaters like Thyestes, and what not? And what marvel that these should find such entertainment with Strangers,
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when their Master found no better entertainement with his owne, but was accounted as Isaiah long before had foretold, a man forsaken and contemned of men, Isa. 53. A deceiver, a Samaritane, a Wine-bibber;
when their Master found no better entertainment with his own, but was accounted as Isaiah long before had foretold, a man forsaken and contemned of men, Isaiah 53. A deceiver, a Samaritan, a Winebibber;
nay, a Witch, a Sorcerer, whom none of the Rulers or of the Pharisees, but a few ignorant and cursed people which knew not the Law, made any reckoning of ▪ John 7. 48. I dare not spinn along this thred to our times,
nay, a Witch, a Sorcerer, whom none of the Rulers or of the Pharisees, but a few ignorant and cursed people which knew not the Law, made any reckoning of ▪ John 7. 48. I Dare not spinn along this thread to our times,
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I speak not of the Beast, and those that have its mark in their foreheads and right hands, between whom and such as are sealed with the Seale of the living God, there must needs be immortale odium & nunquam sanabile vulnus, a wonderfull great antipathy as between the Serpents and the Womans Seed.
I speak not of the Beast, and those that have its mark in their foreheads and right hands, between whom and such as Are sealed with the Seal of the living God, there must needs be immortal odium & Never sanabile Wound, a wonderful great antipathy as between the Serpents and the Woman's Seed.
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It is well known (would God I might be found a lyer) that even in our English Church which is fled out of Babylon, and professeth her selfe to be a follower of the Lamb whethersoever he goeth:
It is well known (would God I might be found a liar) that even in our English Church which is fled out of Babylon, and Professes her self to be a follower of the Lamb whithersoever he Goes:
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Mistake me not, I desire to be counted a Son of our English Church, and am not come to make an Apology for our Donatists, that have burst the unity of Gods Net,
Mistake me not, I desire to be counted a Son of our English Church, and am not come to make an Apology for our Donatists, that have burst the unity of God's Net,
those that will live in no Church on Earth, but such as is without spot or wrinkle, must (as Constantine said to Acesius a Novatian Bishop) make Ladders for themselves to climbe into Heaven, here is no place for them under the Sun. Neither go I about to patronise such as agree with us in the Fundamentals,
those that will live in no Church on Earth, but such as is without spot or wrinkle, must (as Constantine said to Acesius a Novatian Bishop) make Ladders for themselves to climb into Heaven, Here is no place for them under the Sun. Neither go I about to patronise such as agree with us in the Fundamentals,
the Sun, the Moon, and all the Hoast of Heaven, the Earth which we tread upon, the Aire which we breath, our Meat and Drink which nourish us, our Apparell which cover us, the Bells, the Pulpit, the Font, the Church,
the Sun, the Moon, and all the Host of Heaven, the Earth which we tread upon, the Air which we breath, our Meat and Drink which nourish us, our Apparel which cover us, the Bells', the Pulpit, the Font, the Church,
if we think that it may not use any thing which the Pope or others misused, saith Peter Martyr in an Epistle written to Hooper Bishop of Gloce •er, there being some cavelling at that time between him and Ridly then Bishop of London, about some Ceremonies of the English Church:
if we think that it may not use any thing which the Pope or Others misused, Says Peter Martyr in an Epistle written to Hooper Bishop of Gloce •er, there being Some cavilling At that time between him and Ridley then Bishop of London, about Some Ceremonies of the English Church:
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yet were they both so far from Popery, that he that stood so stiff for those Ceremonies, was as ready as the other in Queen Maries daies to spend his best blood in defence of the Gospell.
yet were they both so Far from Popery, that he that stood so stiff for those Ceremonies, was as ready as the other in Queen Mary's days to spend his best blood in defence of the Gospel.
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And this is the meetest sense that can be taken in the Judgment of any that is not wedded to his owne conceit, to take away the abuse and keep the thing:
And this is the meetest sense that can be taken in the Judgement of any that is not wedded to his own conceit, to take away the abuse and keep the thing:
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It is a pritty saying of Austine, non debet ovis pellem deponere quod lupi aliquando eam j•duunt, the Sheep must not therefore put off his Skin because Wolves are sometimes cloathed in Sheeep-skins.
It is a pretty saying of Augustine, non debet ovis pellem deponere quod Lupi aliquando eam j•duunt, the Sheep must not Therefore put off his Skin Because Wolves Are sometime clothed in Sheeep-skins.
Let no man then take me to be a Pleader for such, although I must confesse that I have partly learned Judes Rule, to have compassion of some in putting difference, such as not out of a spirit of contradiction,
Let no man then take me to be a Pleader for such, although I must confess that I have partly learned Jude's Rule, to have compassion of Some in putting difference, such as not out of a Spirit of contradiction,
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but out of a tendernesse of conscience, choose rather to forgoe all worldly preferment, then to have the Eye of their Soules (their Consciences) troubled with the least mote:
but out of a tenderness of conscience, choose rather to forgo all worldly preferment, then to have the Eye of their Souls (their Consciences) troubled with the least mote:
but allow and approve as well the Ceremonies, as the fundamentall points of our Religion, if they strive to sail against Wind and Weather, and to swim against the Stream,
but allow and approve as well the Ceremonies, as the fundamental points of our Religion, if they strive to sail against Wind and Weather, and to swim against the Stream,
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because by their Lives and Conversations, they give Evident Demonstration that they are of this Flock (for other Reason I cannot give) Quis talia fando temperet a lacrimis? This shewes, that all they are not Israel which are of Israel, but woe unto them that call Good evill.
Because by their Lives and Conversations, they give Evident Demonstration that they Are of this Flock (for other Reason I cannot give) Quis Talia Fando temperet a lacrimis? This shows, that all they Are not Israel which Are of Israel, but woe unto them that call Good evil.
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Thou art a Puritan, if thou canst not indure that blasphemous, horrible, hellish swearing, which is so common almost in all Professions, that we may iustly renew St. Austins Complaint, Et cum creduntur jurant, & cum non creduntur jurant,
Thou art a Puritan, if thou Canst not endure that blasphemous, horrible, hellish swearing, which is so Common almost in all Professions, that we may justly renew Saint Austins Complaint, Et cum creduntur jurant, & cum non creduntur jurant,
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Thou art but a Puritan, if thou exclaim against the Chemarims and Baalites of Rome, thou art with Elias, a Troubler of Israel, inclining to Puritanisme:
Thou art but a Puritan, if thou exclaim against the Chemarims and Baalites of Room, thou art with Elias, a Troubler of Israel, inclining to Puritanism:
and Eutiches for fear of Nestorianisme defended a contrary, but worse Errour: And Pelagius, out of dislike of Manichisme founded a proper heresie of his own:
and Eutichius for Fear of Nestorianism defended a contrary, but Worse Error: And Pelagius, out of dislike of Manichism founded a proper heresy of his own:
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like unskilfull husbandmen, who going about to make straite a crooked peice of wood bend it so far the other way, that instead of striaightning of it they break it) for avoiding of Puritanisme, fall into more pernicious Erours,
like unskilful husbandmen, who going about to make strait a crooked piece of wood bend it so Far the other Way, that instead of striaightning of it they break it) for avoiding of Puritanism, fallen into more pernicious Erours,
The reason is, because a naturall man cannot perceive the things of the Spirit of God, such knowledge is too wonderfull and excellent for him, he cannot attain unto it, he wants a Spirituall Eye to discern Spirituall things.
The reason is, Because a natural man cannot perceive the things of the Spirit of God, such knowledge is too wonderful and excellent for him, he cannot attain unto it, he Wants a Spiritual Eye to discern Spiritual things.
and when the same of Aristotle his learning was spread abroad through all the Regions of Greece, many desirous to be acquainted with that which they heard by Report from others, flocked to Athens to hear him read a Philosophie Lecture:
and when the same of Aristotle his learning was spread abroad through all the Regions of Greece, many desirous to be acquainted with that which they herd by Report from Others, flocked to Athens to hear him read a Philosophy Lecture:
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when they were come into his Schoole, and heard him make a large discourse about the Subject of the Metaphysicks, Ens, and Vnum, and speak never a word,
when they were come into his School, and herd him make a large discourse about the Subject of the Metaphysics, Ens, and One, and speak never a word,
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then a worldly Kingdome, is by him contemned, and reputed a foole by troubling himselfe with such metaphysicall notions as he (the worldling) cannot understand.
then a worldly Kingdom, is by him contemned, and reputed a fool by troubling himself with such metaphysical notions as he (the worldling) cannot understand.
But an unwise man that doth not consider these things, and a foole that doth not understand them (because he wants a spirituall eye) doth farr undervalue them;
But an unwise man that does not Consider these things, and a fool that does not understand them (Because he Wants a spiritual eye) does Far undervalue them;
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as he that measuring the Sun by his eye, conjectures it to be but a foot and a halfe broad (as Tully notes) which Mathematicians know to be farr bigger then the whole Globe of the Earth and Water.
as he that measuring the Sun by his eye, Conjectures it to be but a foot and a half broad (as Tully notes) which Mathematicians know to be Far bigger then the Whole Globe of the Earth and Water.
When the Romanes for the good service performed by the Cappadocian Slaves, offered them liberty (which all creatures naturally desire) they not knowing the benefit thereof,
When the Romans for the good service performed by the Cappadocian Slaves, offered them liberty (which all creatures naturally desire) they not knowing the benefit thereof,
because having ever been bound with the evill Angels in chaines of darknesse, he knowes not what that means, If the Son make you free you shall be free indeed.
Because having ever been bound with the evil Angels in chains of darkness, he knows not what that means, If the Son make you free you shall be free indeed.
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I will put enmity betweene thee and the Woman, and between thy Seed and her Seed, said God to the Serpent, Gen. 3. 15. Hic incipit liber bellorum Domini, saith Rupertus: true;
I will put enmity between thee and the Woman, and between thy Seed and her Seed, said God to the Serpent, Gen. 3. 15. Hic incipit liber bellorum Domini, Says Rupert: true;
Basil writes of the Panther, that he hath such a mortall hatred against man, that he cannot indure his picture, insomuch that if he see it but drawne in Paper he will presently pull it in peices:
Basil writes of the Panther, that he hath such a Mortal hatred against man, that he cannot endure his picture, insomuch that if he see it but drawn in Paper he will presently pull it in Pieces:
and the Spartans Demaritus, and as the Ephesians used Hermodorus, who cast him out of the City because he was a trusty and an honest man, adding this sentence, Let none of us be over good for ought,
and the Spartans Demaritus, and as the Ephesians used Hermodorus, who cast him out of the city Because he was a trusty and an honest man, adding this sentence, Let none of us be over good for ought,
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Here then (beloved Christian) learn not to be discouraged for this that thou art not respected, nor had in account with many worldlings as thou deservest;
Here then (Beloved Christian) Learn not to be discouraged for this that thou art not respected, nor had in account with many worldlings as thou deservest;
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The Philosopher in Laertius said of a Dancer, Quo melius feceris eo deterius facias, and Quo deterius eo melius, The better thou dancest the worse thou art, and the worse the better:
The Philosopher in Laertius said of a Dancer, Quo Better feceris eo Deterius facias, and Quo Deterius eo Better, The better thou dancest the Worse thou art, and the Worse the better:
As Tacitus speaks of the Images of Brutus and Cassius, which were not shewed amongst the rest in Tiberius his time, Eo honoratiores quòd non ostendebantur:
As Tacitus speaks of the Images of Brutus and Cassius, which were not showed among the rest in Tiberius his time, Eo honoratiores quòd non ostendebantur:
and the bright beames of the Gospell inlighten thy dark and cloudy heart, all worldly honours, riches, pleasures (which are as mutable as the Moon, tread them under foot, and set them at naught:
and the bright beams of the Gospel inlighten thy dark and cloudy heart, all worldly honours, riches, pleasures (which Are as mutable as the Moon, tread them under foot, and Set them At nought:
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It is true which the essentiall truth hath told us, That many are called, yet not so many as the upholders of universall Grace would have us to beleeve;
It is true which the essential truth hath told us, That many Are called, yet not so many as the upholders of universal Grace would have us to believe;
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he that prohibits to cast Pearls before Swine, and to give that which is holie to Doggs, he that brings a drought upon one City when he makes it raine upon another:
he that prohibits to cast Pearls before Swine, and to give that which is holy to Dogs, he that brings a drought upon one city when he makes it rain upon Another:
he that commands Paul to Preach in Macedonia, and forbids him to Preach in Asia, shewes plainly that he is not tyed in any obligation to offer so much as the internall meanes of Salvation to all,
he that commands Paul to Preach in Macedonia, and forbids him to Preach in Asia, shows plainly that he is not tied in any obligation to offer so much as the internal means of Salvation to all,
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but of those many that are called few are chosen, Matth. 20. Will ye have a type of it, six hundred thousand are called out of Aegypt, but onely two of them enter into the promised Land: Three and twenty thousand are called to fight against Midian, but onely three hundred are chosen, Jud. 7. Gideons Fleece is wet when the whole Earth is dry. Eight persons are saved in the Ark,
but of those many that Are called few Are chosen, Matthew 20. Will you have a type of it, six hundred thousand Are called out of Egypt, but only two of them enter into the promised Land: Three and twenty thousand Are called to fight against Midian, but only three hundred Are chosen, Jud. 7. Gideons Fleece is wet when the Whole Earth is dry. Eight Persons Are saved in the Ark,
when the whole World, that would not hearken unto the Preacher of righteousness, is drowned: five Cities are burned, only three Soules that believed God and fled unto the Hills were preserved.
when the Whole World, that would not harken unto the Preacher of righteousness, is drowned: five Cities Are burned, only three Souls that believed God and fled unto the Hills were preserved.
as if it were too much that Christs Church should be called a Flock, it is elsewhere called a Houshold, Eph. 2. Gal. 6. This is too large a name, and therefore is it limited:
as if it were too much that Christ Church should be called a Flock, it is elsewhere called a Household, Ephesians 2. Gal. 6. This is too large a name, and Therefore is it limited:
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But the way to Heaven (like that described by Livie to Tempe in Thessalie ) is but one single narrow craggy path, all that go that way, must (as neer as may be) tread in the footsteps of him that is gone before, Viz. Christ:
But the Way to Heaven (like that described by Livy to Tempe in Thessaly) is but one single narrow craggy path, all that go that Way, must (as near as may be) tread in the footsteps of him that is gone before, Viz. christ:
This being thus, I much wonder why either Bellarmine, or the most impudent and brazen-faced Divine that ever the Roman Church bred, should not blush to place multitude,
This being thus, I much wonder why either Bellarmine, or the most impudent and brazenfaced Divine that ever the Roman Church bred, should not blush to place multitude,
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which if they prove, I will not say to be proper and inseparable marks (the mark which Bellarmine aimes at) but to carrie so much as a shew of probability, I dare boldly inferr that neither Abraham, nor any of the Patriarchs;
which if they prove, I will not say to be proper and inseparable marks (the mark which Bellarmine aims At) but to carry so much as a show of probability, I Dare boldly infer that neither Abraham, nor any of the Patriarchs;
Where was this multitude and visibility, when Abraham and his Wife were Pilgrims in Aegypt, and Canaan, and had not so much as a child to leave behind them? where,
Where was this multitude and visibility, when Abraham and his Wife were Pilgrim's in Egypt, and Canaan, and had not so much as a child to leave behind them? where,
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when Elias complained that he was left alone, that small remnant which God had reserved to himselfe being so hid, that they were unknown to Elias himself,
when Elias complained that he was left alone, that small remnant which God had reserved to himself being so hid, that they were unknown to Elias himself,
Where in the time of the Arian persecution, when to use Hieroms words, the whole world groaned and wondered to see her selfe become an Arian? When this plague spread over the whole Christian world,
Where in the time of the Arian persecution, when to use Hieroms words, the Whole world groaned and wondered to see her self become an Arian? When this plague spread over the Whole Christian world,
When whole burthen of the Church (in respect of men) lay upon the shoulders of Athanasius, and a few other forlorn Bishops, which endured either imprisonment or banishment,
When Whole burden of the Church (in respect of men) lay upon the shoulders of Athanasius, and a few other forlorn Bishops, which endured either imprisonment or banishment,
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So is it also as cleare, that that glorious shew of visibility (of which these Thrasoes make such great boast) neither makes their cause good, nor hurts ours.
So is it also as clear, that that glorious show of visibility (of which these Thrasoes make such great boast) neither makes their cause good, nor hurts ours.
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Where was this great multitude of Believers, and glorious splendor of Professors, when the Prophet complained that he was left alone? When Esay exclaimed, That from the sole of the foote to the crowne of the head there was nothing but bruises and putrified sores, Isa. 1. When all Jerusalem was troubled about the birth of Christ,
Where was this great multitude of Believers, and glorious splendour of Professors, when the Prophet complained that he was left alone? When Isaiah exclaimed, That from the sole of the foot to the crown of the head there was nothing but bruises and Putrified sores, Isaiah 1. When all Jerusalem was troubled about the birth of christ,
No marvail, seeing it was foretold that there should be an apostacy, 2 Thes. 2. And that the second Beast should cause all, both great and small, rich and poor, free and bond to receive a marke in their right hands,
No marvel, seeing it was foretold that there should be an apostasy, 2 Thebes 2. And that the second Beast should cause all, both great and small, rich and poor, free and bound to receive a mark in their right hands,
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and in their fore-heads, Apoc. 13. 16. And that all Nations should be drunk with the wine of the fornication of the whore of Babylon, Apoc. 18. 3. Yet even then I make no doubt but God had his true Church,
and in their foreheads, Apocalypse 13. 16. And that all nations should be drunk with the wine of the fornication of the whore of Babylon, Apocalypse 18. 3. Yet even then I make no doubt but God had his true Church,
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Although I could neither neither name the persons who, nor the places where (which notwithstanding I can do both) as I doubt not but wee had all Ancestors living 120. yeares agoe,
Although I could neither neither name the Persons who, nor the places where (which notwithstanding I can do both) as I doubt not but we had all Ancestors living 120. Years ago,
Here comes into my minde a story recorded by Munster in his discription of Frisland: Carolus Mertellus Duke of Brabant, coming into Frisland, perswades Rapotus Duke thereof to embrace Christian Religion,
Here comes into my mind a story recorded by Munster in his description of Frisland: Carolus Mertellus Duke of Brabant, coming into Frisland, persuades Rapotus Duke thereof to embrace Christian Religion,
After a time Rapotus yeelds, and going into the water with the Bishop to receive the Sacrament of Bapt. having one foot in the River where he was to have been baptized, he demands of the Bishop whether more of his Progenitors were in Hell,
After a time Rapotus yields, and going into the water with the Bishop to receive the Sacrament of Bapt having one foot in the River where he was to have been baptised, he demands of the Bishop whither more of his Progenitors were in Hell,
but multitud• peccantium non parit erroris patrocinium saith Hierome, and he that excuseth his fault by alledging of multitude (saith St. Austin ) seeks not a patron for his cause,
but multitud• sinners non parit Error patrocinium Says Jerome, and he that excuseth his fault by alleging of multitude (Says Saint Austin) seeks not a patron for his cause,
and indeed Warres are commonly Gods new brooms (which sweep cleane) whereby he purgeth this Augaeum stabulum, and sweepeth away the common heaps of sinnes.
and indeed Wars Are commonly God's new brooms (which sweep clean) whereby he Purgeth this Augaeum Stable, and sweeps away the Common heaps of Sins.
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For shame then plead not universality for sinne, lest if thou be partaker with the multitude in their sinnes, thou suffer with them in their punishments.
For shame then plead not universality for sin, lest if thou be partaker with the multitude in their Sins, thou suffer with them in their punishments.
Cunctorum in terris gementium imperfect a perfectio est, saith Hierome, they are pilgrims, and a pilgrims motion is (as all mutations are) actus entis in potentia, as the Philosopher defines motus. The fourth is mundane and humane,
Cunctorum in terris gementium imperfect a Perfection est, Says Jerome, they Are pilgrim's, and a pilgrim's motion is (as all mutations Are) actus entis in potentia, as the Philosopher defines motus. The fourth is mundane and humane,
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unto which we may referre that which some Schoolmen make a fifth kind of feare, which they call naturall, which is not evill if it be kept within its bounds.
unto which we may refer that which Some Schoolmen make a fifth kind of Fear, which they call natural, which is not evil if it be kept within its bounds.
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an immoderate love of this world, and is joyned with a distrust to his providence, who hath said, I will not leave thee nor forsake thee, and is here forbidden by our Saviour, Feare not.
an immoderate love of this world, and is joined with a distrust to his providence, who hath said, I will not leave thee nor forsake thee, and is Here forbidden by our Saviour, fear not.
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Backwards to the precedents of this Chapter, & so it contains the use which we are to make of that which hitherto hath been delivered concerning Gods providence.
Backwards to the precedents of this Chapter, & so it contains the use which we Are to make of that which hitherto hath been Delivered Concerning God's providence.
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This as by many other things it is evident, so especially by the worlds rash judgement touching Gods providence over his children while they remaine in these houses of clay;
This as by many other things it is evident, so especially by the world's rash judgement touching God's providence over his children while they remain in these houses of clay;
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They I say, seeing these things, not being able to give the true reason of them, (because God made them neither of his Court nor Privie Counsell) and yet storning to be ignorant in any thing (though they knew nothing as they ought to have known) began to lye and libell against that eternall power in which they live,
They I say, seeing these things, not being able to give the true reason of them, (Because God made them neither of his Court nor Privy Counsel) and yet storning to be ignorant in any thing (though they knew nothing as they ought to have known) began to lie and libel against that Eternal power in which they live,
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Some of them, because they would not seem to impute any injustice unto God, thought that such as they saw groaning under the heavy burden of affliction, howsoever unto the worlds eye they might seem devout and righteous,
some of them, Because they would not seem to impute any injustice unto God, Thought that such as they saw groaning under the heavy burden of affliction, howsoever unto the world's eye they might seem devout and righteous,
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Nay Christ our Saviour, that immaculate Lamb, who had done no wickednesse, neither was there any guile found in his mouth, was judged by the Jewes as a man plagued and smitten of God for his sinnes, Isa. 53. 5. Others, not much unlike the old Thracians, who (as Herodotus writes) when it thundered, used to shoot up their arrows towards Heaven,
Nay christ our Saviour, that immaculate Lamb, who had done no wickedness, neither was there any guile found in his Mouth, was judged by the Jews as a man plagued and smitten of God for his Sins, Isaiah 53. 5. Others, not much unlike the old Thracians, who (as Herodotus writes) when it thundered, used to shoot up their arrows towards Heaven,
yet the government thereof he committed to Fortunes wisdome and direction. Others, that he ruled Caelestiall bodies, and those that are above the Moone:
yet the government thereof he committed to Fortune's Wisdom and direction. Others, that he ruled Celestial bodies, and those that Are above the Moon:
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Hereupon came the fable of the three Fates sitting by Jupiter, the one holding a D•staff, the second spinning, the third cutting the thread, whose decrees Jupiter cannot alter nor resist:
Hereupon Come the fable of the three Fates sitting by Jupiter, the one holding a D•staff, the second spinning, the third cutting the thread, whose decrees Jupiter cannot altar nor resist:
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So Juno in Virgil complaines that she is resisted by the Fates, from hindering Aeneas to come into Italie. — Mene incoeptodesistere victam, Nec posse Italia Teucrorum avertere regem! Quippe vetor fatis.
So Juno in Virgil complains that she is resisted by the Fates, from hindering Aeneas to come into Italy. — Mene incoeptodesistere victam, Nec posse Italia Teucrorum avertere regem! Quip vetor fatis.
he looks not only to the things which are in Heaven (his Throne) but also unto the things that are on Earth (his foot-stool) the young Ravens are fed by him;
he looks not only to the things which Are in Heaven (his Throne) but also unto the things that Are on Earth (his footstool) the young Ravens Are fed by him;
Can a woman forget her child? Her love to children is great, not only by reason that the sex doth daily converse with children, which is a meanes of encreasing love,
Can a woman forget her child? Her love to children is great, not only by reason that the sex does daily converse with children, which is a means of increasing love,
Can a woman forget the child of her owne womb? She loves others, but much more that which is neerest of her blood, a part of her selfe, whom she loved before she either knew either name or sexe.
Can a woman forget the child of her own womb? She loves Others, but much more that which is nearest of her blood, a part of her self, whom she loved before she either knew either name or sex.
Nay as his dearest member, as his eye, nay as the chiefe part of his eye, As the apple of his eye, Zach. 2. 8. And though Baal (as Elias mocked) may perhaps be weary,
Nay as his dearest member, as his eye, nay as the chief part of his eye, As the apple of his eye, Zach 2. 8. And though Baal (as Elias mocked) may perhaps be weary,
Witnesse the wonderfull preservation of his Church against the persecutions and cruelties of Pharaoh, Haman, Antiochus, Sennacherib, Decius, Dioclesian, and other Pagans, Vale•s and other Hereticks of old,
Witness the wonderful preservation of his Church against the persecutions and cruelties of Pharaoh, Haman, Antiochus, Sennacherib, Decius, Diocletian, and other Pagans, Vale•s and other Heretics of old,
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His Bulls which in former times have seemed so wilde, that scarce some hundreds met together in a Provinciall Synod du•st baite them, have proved such cowardly Dastards, that every single Curre hath been able to lugge them, proving much like to the counterfeit shews of Semiramis, when she was to fight with the Indian King, which afar off seemed to be Dromedaries and Elephants;
His Bulls which in former times have seemed so wild, that scarce Some hundreds met together in a Provincial Synod du•st bait them, have proved such cowardly Dastards, that every single Cur hath been able to lug them, proving much like to the counterfeit shows of Semiramis, when she was to fight with the Indian King, which afar off seemed to be Dromedaries and Elephants;
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Then the Kings of the earth stood up, and the Rulers ▪ (M••rulers) Ba•lac and Balaam; the Spaniard• and the Pope tooke counsell together against the Lord, and against his Anointed;
Then the Kings of the earth stood up, and the Rulers ▪ (M••rulers) Ba•lac and balaam; the Spaniard• and the Pope took counsel together against the Lord, and against his Anointed;
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He put a book in their noses, and a bridle in their lips, and carryed them back againe, not the same way they came (as he did Sennacherib ) but a strange and unknown way (to the Spaniard for all his sayling) through the cold Northern Seas, and the boysterous Western Ocean;
He put a book in their noses, and a bridle in their lips, and carried them back again, not the same Way they Come (as he did Sennacherib) but a strange and unknown Way (to the Spaniard for all his sailing) through the cold Northern Seas, and the boisterous Western Ocean;
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Whence after Leviathan had taken his full of them, and the Sea which then faught for England was glutted with the multitude of dead corps, a few weather-beaten Souldiers returned home in torne and tattered Ships, to carry their Master word, that it was hard for him to prevaile where God was his enemie.
Whence After Leviathan had taken his full of them, and the Sea which then fought for England was glutted with the multitude of dead corpse, a few Weather-beaten Soldiers returned home in torn and tattered Ships, to carry their Master word, that it was hard for him to prevail where God was his enemy.
Pretty were those verses of Claudian spoken to Theodosius the first, when hee prevailed against his Enemies by help of the wind which blew dust in their faces, applyed to Queen Elizabeth. O nimium dilecte deo cui militat aether, Et conjur ati veniunt in praelia venti.
Pretty were those Verses of Claudian spoken to Theodosius the First, when he prevailed against his Enemies by help of the wind which blue dust in their faces, applied to Queen Elizabeth. O Nimium dilecte God cui militat aether, Et Conjure ati veniunt in Praetia venti.
Neither is the Zelanders invention to be forgotten, who upon this occasion in a new coine of silver stamped a Ship sinking, with this motto, Venit, ivit, fuit:
Neither is the Zelanders invention to be forgotten, who upon this occasion in a new coin of silver stamped a Ship sinking, with this motto, Venit, ivit, fuit:
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Nor as Tarquin in Livie, and Periander in Herodotus, to cut off the chiefe heads, that there might be a paritie (Cousin german to confusion) amongst the rest,
Nor as Tarquin in Livy, and Periander in Herodotus, to Cut off the chief Heads, that there might be a parity (cousin germane to confusion) among the rest,
When that place which was ordained for the establishing of wholsome Lawes, for the safety and peace of this Kingdome should have been made like to that old Tophet, where is burning and much wood kindled,
When that place which was ordained for the establishing of wholesome Laws, for the safety and peace of this Kingdom should have been made like to that old Tophet, where is burning and much wood kindled,
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Flammarum globos liquefactaque volvere saxa, belching out flames of fire, and heaps of stones, not much unlike to the destructions of Sodome, and the miserable desolations of dolefull Gomorrah. When those true Professors, which should have remained after such an overthrow, should have been like a few scattered grapes after the vintage is ended,
Flammarum globos liquefactaque volvere Rock, belching out flames of fire, and heaps of stones, not much unlike to the destructions of Sodom, and the miserable desolations of doleful Gomorrah. When those true Professors, which should have remained After such an overthrow, should have been like a few scattered grapes After the vintage is ended,
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and like Pellicans in the Wildernesse, and could have expected for nothing but what was written in Ezechiels scrowle, Lamentations, and Mourning, and Woes:
and like Pelicans in the Wilderness, and could have expected for nothing but what was written in Ezechiels scroll, Lamentations, and Mourning, and Woes:
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Now did not he who hath said, Feare not little flocke, who keepeth us from the snare of the hunter, keepe us from those snares which they had laid privily for us,
Now did not he who hath said, fear not little flock, who Keepeth us from the snare of the hunter, keep us from those snares which they had laid privily for us,
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Is Gods care and providence over his children such, that they need not be discouraged by humane or mundane terrours and feares? Oh then comfort thy selfe thou child of God, whosoever thou art, which art tossed with contrary winds in the tempestuous Sea,
Is God's care and providence over his children such, that they need not be discouraged by humane or mundane terrors and fears? O then Comfort thy self thou child of God, whosoever thou art, which art tossed with contrary winds in the tempestuous Sea,
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and will he forsake them that believe? Doth he nonrish the roaring Lyon, feed the young Raven, give the little Wren her dinner, provide for the poore Sparrows, whereof two are sold for a farthing, Mat. 10. that's too dear, five for two farthings in this Chapter:
and will he forsake them that believe? Does he nonrish the roaring lion, feed the young Raven, give the little Wren her dinner, provide for the poor Sparrows, whereof two Are sold for a farthing, Mathew 10. that's too dear, five for two farthings in this Chapter:
In a word, doth he give food to all flesh, and will he oversee his owne? Doth his providence extend to senslesse creatures, to the grasse and Lilie of the Field? What will he not do for them,
In a word, does he give food to all Flesh, and will he oversee his own? Does his providence extend to senseless creatures, to the grass and Lily of the Field? What will he not do for them,
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for whose sakes these and all other creatures in the world were made? Hee that hath given us his Son, what will he deny us? He that hath provided for us,
for whose sakes these and all other creatures in the world were made? He that hath given us his Son, what will he deny us? He that hath provided for us,
and promised us the Kingdom of Heaven, will he deny us the Earth so far as it is expedient for us to have it? Heaven and all creatures under it shall change their natures, rather then this little Flock shall be left desolate.
and promised us the Kingdom of Heaven, will he deny us the Earth so Far as it is expedient for us to have it? Heaven and all creatures under it shall change their nature's, rather then this little Flock shall be left desolate.
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the Lord is the strength of my life, of whom shall I then be afraid? What if the greatest Potentates of the world shall joyne their Forces against thee, he who hath said, Feare not little flocke, and I will not leave thee nor forsake thee, is able,
the Lord is the strength of my life, of whom shall I then be afraid? What if the greatest Potentates of the world shall join their Forces against thee, he who hath said, fear not little flock, and I will not leave thee nor forsake thee, is able,
What if the boysterous sea carry thee up to to the heaven, and downe againe into the deep? What if the waters do compasse thy soule, and the weeds be wrapped about thy head (as Ionah speaks of himselfe) Feare not any of these things that shall come upon thee;
What if the boisterous sea carry thee up to to the heaven, and down again into the deep? What if the waters do compass thy soul, and the weeds be wrapped about thy head (as Jonah speaks of himself) fear not any of these things that shall come upon thee;
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but as Noah's flood carried the Ark above the waters, so they shall carry thy head above the water floods, till they bring thee to the Rock that is higher then thee.
but as Noah's flood carried the Ark above the waters, so they shall carry thy head above the water floods, till they bring thee to the Rock that is higher then thee.
though he make the depth to boyle like a pot, and the Sea like a pot of oyntment (as Iob speaks) hath bound Leviathan that piercing Serpent (as Esay calls him) and all the powers of Hell in chaines of darknesse,
though he make the depth to boil like a pot, and the Sea like a pot of ointment (as Job speaks) hath bound Leviathan that piercing Serpent (as Isaiah calls him) and all the Powers of Hell in chains of darkness,
Thou art a member of that body, whereof the least part shall never be corrupted: Thou art a Sheep of that little flock, whereof not one shall ever perish:
Thou art a member of that body, whereof the least part shall never be corrupted: Thou art a Sheep of that little flock, whereof not one shall ever perish:
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nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God in Christ Jesus.
nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God in christ jesus.
He whose name is Amen, the faithfull and true Witnesse (and therefore cannot goe back with his word) hath promised to his whole Flocke his divine protection and assistance in his Kingdome of grace,
He whose name is Amen, the faithful and true Witness (and Therefore cannot go back with his word) hath promised to his Whole Flock his divine protection and assistance in his Kingdom of grace,
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and will at length bring us to everlasting happinesse in his Kingdome of glory. Feare not little Flocke, for it is your Fathers pleasure to give you the Kingdome.
and will At length bring us to everlasting happiness in his Kingdom of glory. fear not little Flock, for it is your Father's pleasure to give you the Kingdom.
The Third Sermon. LVKE 12. 32. For it is your Fathers good pleasure, &c. HAving finished the former branch (the Doctrine) we are now to come to the second part (the Reason) and herein observe, 1. The granter (your Father.) 2. The thing granted (a Kingdome.) 3. The grantees:
The Third Sermon. LUKE 12. 32. For it is your Father's good pleasure, etc. HAving finished the former branch (the Doctrine) we Are now to come to the second part (the Reason) and herein observe, 1. The granter (your Father.) 2. The thing granted (a Kingdom.) 3. The grantees:
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or cause impulsive, and that is nothing in Man, but the love and good pleasure of Almighty God (your Father is well pleased.) At this time only of the first, the Grantor, your Father.
or cause impulsive, and that is nothing in Man, but the love and good pleasure of Almighty God (your Father is well pleased.) At this time only of the First, the Grantor, your Father.
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and in all things equall to himselfe, and one only begotten sonne by grace of Conception, Man, made of the seed and substance of a Woman (both which concur to the making of one and the same individuall person of Immanuel, the Messiah) is (if you take the word not personally,
and in all things equal to himself, and one only begotten son by grace of Conception, Man, made of the seed and substance of a Woman (both which concur to the making of one and the same Individu person of Immanuel, the Messiah) is (if you take the word not personally,
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but essentially) 1. A Father of all his Creatures, Similitudine vestigij, because there is not the meanest creature in the world, wherein he hath not imprinted some characters and foot-steps of himselfe, in which respect Job calls the Worm his sister and mother, Job 17. 14.
but essentially) 1. A Father of all his Creatures, Similitude vestigij, Because there is not the Meanest creature in the world, wherein he hath not imprinted Some characters and footsteps of himself, in which respect Job calls the Worm his sister and mother, Job 17. 14.
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3. A Father of all Man-kind, Similitudine imaginis, wherein man was created, Gen. 1. 27. 4. Not of all mankind, but only of a certain number, whom he, before the foundation of the world was laid (not for any goodnesse either of faith or works which he did foresee;
3. A Father of all Mankind, Similitude imaginis, wherein man was created, Gen. 1. 27. 4. Not of all mankind, but only of a certain number, whom he, before the Foundation of the world was laid (not for any Goodness either of faith or works which he did foresee;
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for what did he foresee, but what he decreed to bestow upon them, of his free grace and love pick'd and cull'd out of that masse of corruption, into which by Adams sin they were to come:
for what did he foresee, but what he decreed to bestow upon them, of his free grace and love picked and culled out of that mass of corruption, into which by Adams sin they were to come:
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I will be a father unto you, and ye shall be my sonnes and daughters, saith the Lord Almighty, 2 Cor. 6. 18. The spirit of adoption beareth witnesse that we are his children,
I will be a father unto you, and you shall be my Sons and daughters, Says the Lord Almighty, 2 Cor. 6. 18. The Spirit of adoption bears witness that we Are his children,
because we have but one Father, which is God, Matth. 23. 9, and sends us in our prayers to our Father which is in Heaven, Matth, 6. 9. Thus is he a Father of his little flock.
Because we have but one Father, which is God, Matthew 23. 9, and sends us in our Prayers to our Father which is in Heaven, Matthew, 6. 9. Thus is he a Father of his little flock.
and better measure to his? 1. An earthly father begets his child, and is the cause of his naturall being. 2. He gives him a name. 3. He feeds him. 4. He cloatheth him. 5. He protects him from wrongs. 6. He corrects him for his faults. 7. According to his meanes he provides an inheritance, or a portion for him.
and better measure to his? 1. an earthly father begets his child, and is the cause of his natural being. 2. He gives him a name. 3. He feeds him. 4. He clotheth him. 5. He protects him from wrongs. 6. He corrects him for his Faults. 7. According to his means he provides an inheritance, or a portion for him.
1. He begets us, Jam. 1. 18. For which cause he is styled the father of spirits, Heb. 12. 9. This is a meer work of God, to which the power of free-will doth no more concurre then a child is a Coadjutor to his father at his natural generation.
1. He begets us, Jam. 1. 18. For which cause he is styled the father of spirits, Hebrew 12. 9. This is a mere work of God, to which the power of freewill does no more concur then a child is a Coadjutor to his father At his natural generation.
and touched with feare of punishment, sorrow for sinne, desire and hope of pardon, &c. But as those previal alterations are no essential parts of natural generation, (though preparatives thereunto.) Nor is there in the Matter any more then a meer passive power for receiving the substantial form:
and touched with Fear of punishment, sorrow for sin, desire and hope of pardon, etc. But as those previal alterations Are no essential parts of natural generation, (though preparatives thereunto.) Nor is there in the Matter any more then a mere passive power for receiving the substantial from:
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Can a dead man revive himselfe? Could Lazarus, when he had been three dayes stinking in the grave, move hand or foot, till Christ had put his soule into him? No more can a natural man so much as move himselfe to a supernatural and spirituall work, till God regenerate him,
Can a dead man revive himself? Could Lazarus, when he had been three days stinking in the grave, move hand or foot, till christ had put his soul into him? No more can a natural man so much as move himself to a supernatural and spiritual work, till God regenerate him,
the reason is, Quia ex hoc gignit quod adhuc vetustum tenet, inter filios seculi, non ex hoc quod in novitatem promovit inter filios dei, as Austin: He begets according to that corruption which hee retains amongst the sonnes of men, not according to that perfection which he hath attained unto amongst the sons of God.
the reason is, Quia ex hoc gignit quod Adhoc vetustum tenet, inter Sons Seculi, non ex hoc quod in novitatem promovit inter Sons dei, as Austin: He begets according to that corruption which he retains among the Sons of men, not according to that perfection which he hath attained unto among the Sons of God.
Let the Papists, and Pelagians, and Semi-pelagians busie their braines, and confederate themselves, and joyne their forces against Christ and his Apostles, maugre their beards it shall stand, which is confessed by an honest Frier, that there is not in the whole world of natural men, vel mica virium, so much as a dram or crum of power, whereby he may convert himselfe,
Let the Papists, and Pelagians, and Semipelagians busy their brains, and confederate themselves, and join their forces against christ and his Apostles, maugre their beards it shall stand, which is confessed by an honest Friar, that there is not in the Whole world of natural men, vel mica virium, so much as a dram or crumb of power, whereby he may convert himself,
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and like a triumphant Conqueror, shewed them openly in his Chariot of triumph (so Origen calls it) the Crosse, hath received a name above all names that are named, not in this world only,
and like a triumphant Conqueror, showed them openly in his Chariot of triumph (so Origen calls it) the Cross, hath received a name above all names that Are nam, not in this world only,
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and may put us in mind of our new and spirituall estate (as the other which we receive from our Parents and Ancestors is a mark of our natural state we received from them:) So that whensoever we think of our names given us in our baptisme, we should think of our new birth,
and may put us in mind of our new and spiritual estate (as the other which we receive from our Parents and Ancestors is a mark of our natural state we received from them:) So that whensoever we think of our names given us in our Baptism, we should think of our new birth,
but baculum panis, (as the Scripture calls it) the power and strength to nourish us, without whose benediction, be our tables furnished with never such variety of dishes, wee shall be but like Caligula's guests, at his golden banquet, we may well feed our eyes, but not our stomacks:
but baculum Paris, (as the Scripture calls it) the power and strength to nourish us, without whose benediction, be our tables furnished with never such variety of Dishes, we shall be but like Caligula's guests, At his golden banquet, we may well feed our eyes, but not our stomachs:
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that which was figured by the tree of life, and the waters that flowed out of the stony rock (as some of the Fathers expound it) the bodie and blood of Christ unto eternall life.
that which was figured by the tree of life, and the waters that flowed out of the stony rock (as Some of the Father's expound it) the body and blood of christ unto Eternal life.
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3. He cloatheth us, as the Kings daughter, with a vesture of gold, the robe of Christs righteousnesse, which we must put on as a wedding garment, that our filthy nakednesse may not appeare in his sight:
3. He clotheth us, as the Kings daughter, with a vesture of gold, the robe of Christ righteousness, which we must put on as a wedding garment, that our filthy nakedness may not appear in his sighed:
but feedeth and cloatheth, and protecteth, and directeth, and hath in a readinesse a Kingdom for the meanest of them that be his? Here then let us take notice of the dignity,
but feeds and clotheth, and Protecteth, and directeth, and hath in a readiness a Kingdom for the Meanest of them that be his? Here then let us take notice of the dignity,
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and worth, and happinesse of the meanest Christian, above all the sonnes of Adam, be they never so great, swell they never so high with a conceit of their owne worth.
and worth, and happiness of the Meanest Christian, above all the Sons of Adam, be they never so great, swell they never so high with a conceit of their own worth.
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So it is with the greatest of them that are without Christ, when they have seated themselves in the highest roomes the world can afford, anon when they least think upon it, God sends his broom of death,
So it is with the greatest of them that Are without christ, when they have seated themselves in the highest rooms the world can afford, anon when they least think upon it, God sends his broom of death,
Or to speak of present times, what is the great Mogor of the Indians, or the Cham of the Tartars, or Sophi of the Persians, or grand Signior of the Turks, but Gods hang-men,
Or to speak of present times, what is the great Mogor of the Indians, or the Cham of the Tartars, or Sophi of the Persians, or grand Signior of the Turks, but God's hangmen,
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if you except his father John Hunniades ) from the Corvini amongst the old Romans, leaning altogether upon improbable conjectures? And how do many, of no great ranck, busie their wits in deriving their discents from the Normans, as did Ajax from Jupiter, the olde Italians from the Aborigines, the Aegyptians from the Earth, the Arcadians from the Moone? How farre they can climbe this ladder, I cannot precisely define;
if you except his father John Hunniades) from the Corvini among the old Romans, leaning altogether upon improbable Conjectures? And how do many, of no great rank, busy their wits in deriving their descents from the Normans, as did Ajax from Jupiter, the old Italians from the Aborigines, the egyptians from the Earth, the Arcadians from the Moon? How Far they can climb this ladder, I cannot precisely define;
the English from the Saxons, or Normans, the Spaniard from the Goths or Vandals; the French from the Franci or Burgundians, &c. What were these at their first coming,
the English from the Saxons, or Normans, the Spaniard from the Gothis or Vandals; the French from the Francs or Burgundians, etc. What were these At their First coming,
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Imagine (and its but an imagination) thou couldst without interruption derive the line of thy pedigree from Adam, what canst thou find there but shame,
Imagine (and its but an imagination) thou Couldst without interruption derive the line of thy pedigree from Adam, what Canst thou find there but shame,
unlesse thou shouldst climbe a degree further, as Luke doth in the genealogie of Christ, The sonne of Adam, the sonne of God? What is the ancientest in any Pedigree, to him that is called The ancient of dayes, Dan. 17. 13? And what is a dead stock unto the living God? This, this is the specifical Form which gives nomen and esse to a right Gentleman, to have God for his Father, to have the Almighty, the Summum genus and top of his Kinne:
unless thou Shouldst climb a degree further, as Lycia does in the genealogy of christ, The son of Adam, the son of God? What is the Ancientest in any Pedigree, to him that is called The ancient of days, Dan. 17. 13? And what is a dead stock unto the living God? This, this is the specifical From which gives Nome and esse to a right Gentleman, to have God for his Father, to have the Almighty, the Summum genus and top of his Kin:
I may speak of it, as Solomon speaks of old age (when it is found in the way of godlinesse) It's a Crowne, It's like apples of gold in pictures of silver.
I may speak of it, as Solomon speaks of old age (when it is found in the Way of godliness) It's a Crown, It's like Apples of gold in pictures of silver.
Quale manus addunt ebori decus, aut ubi flavo Argentum pariusve lapis circumdatur auro. Like a picture of Ivory curiously set forth by the hand of a skilfull Artificer,
Quale manus addunt ebori decus, Or ubi flavo Argentum pariusve lapis circumdatur auro. Like a picture of Ivory curiously Set forth by the hand of a skilful Artificer,
Happy are those Kingdomes ( Et multos habet Sparta tales ) Gods name for ever be blessed for it, this Kingdome hath many such, in whom goodnesse equalizeth greatnesse:
Happy Are those Kingdoms (Et multos habet Sparta tales) God's name for ever be blessed for it, this Kingdom hath many such, in whom Goodness equalizeth greatness:
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had this poor Country many such Bel-weathers to lead the way, it would prove no small case to the Lords Shepheards for driving of the rest into the greene pastures of the Lord, that are beside the waters of comfort.
had this poor Country many such Bel-weathers to led the Way, it would prove no small case to the lords Shepherds for driving of the rest into the green pastures of the Lord, that Are beside the waters of Comfort.
But if Religion and grace be wanting, a man, be his parentage never so ancient, his Lands and Lord-ships, his Honours and Preferments never so great, is but like matter without forme,
But if Religion and grace be wanting, a man, be his parentage never so ancient, his Lands and Lordships, his Honours and Preferments never so great, is but like matter without Form,
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And here I cannot choose but censure those for degenerous spirits, & unworthy the name they bear, who think themselves in all points compleat Gentlemen:
And Here I cannot choose but censure those for degenerous spirits, & unworthy the name they bear, who think themselves in all points complete Gentlemen:
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Si venaticam noverint, si in alea fuerint damnabilius instituti, si corporis vires ingentibus poculis commonstrent, &c. If they can discourse about Horses, Hawks, & Hounds;
Si venaticam noverint, si in Alea fuerint damnabilius instituti, si corporis vires ingentibus poculis commonstrent, etc. If they can discourse about Horses, Hawks, & Hounds;
If they can hunt skilfully, and dice damnably, and drink profoundly, and sweate prophanely, and spend riotously, and make their recreation their vocation (without doing any service to God,
If they can hunt skilfully, and dice damnably, and drink profoundly, and sweat profanely, and spend riotously, and make their recreation their vocation (without doing any service to God,
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Who art thou that contemnest a state of Paradise? one of the blood-royal of heaven? whom God hath adopted for his Son? over whom he hath appointed the Angels to be his Protectors and Governours? Psal. 91. 10. Whose enemies he hath threatned to curse, Gen. 12. Whose prayers hee hath promised to heare, Psal. 50. For whose sake he reproves Kings, Psal. 104. Whom he tendereth as the apple of his eye, Zach. 2. The hairs of whose head he numbers, the teares of whose eyes he bottles.
Who art thou that contemnest a state of Paradise? one of the Blood royal of heaven? whom God hath adopted for his Son? over whom he hath appointed the Angels to be his Protectors and Governors? Psalm 91. 10. Whose enemies he hath threatened to curse, Gen. 12. Whose Prayers he hath promised to hear, Psalm 50. For whose sake he reproves Kings, Psalm 104. Whom he tendereth as the apple of his eye, Zach 2. The hairs of whose head he numbers, the tears of whose eyes he bottles.
If a Kings son should come to us in Beggars attire, like Codrus, or lame and impotent of his feet like Mephibosheth, or with any other imperfections of body or mind, we would not scorn him because of his imperfections,
If a Kings son should come to us in Beggars attire, like Codrus, or lame and impotent of his feet like Mephibosheth, or with any other imperfections of body or mind, we would not scorn him Because of his imperfections,
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It's not noblenesse of Parents, nor Lands and Possessions, nor riches, nor humane wisdome, nor worldly dignities, that makes a man truly honourable, and worthy of respect;
It's not nobleness of Parents, nor Lands and Possessions, nor riches, nor humane Wisdom, nor worldly dignities, that makes a man truly honourable, and worthy of respect;
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nor from such as excell in humane Acts and Sciences, nor from such as are set over others in honours and worldly preferments (God forbid I should) I allow them that which of right pertains to them, a civill honour,
nor from such as excel in humane Acts and Sciences, nor from such as Are Set over Others in honours and worldly preferments (God forbid I should) I allow them that which of right pertains to them, a civil honour,
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Yet in the spirituall Regiment, the poorest Christian that believes with his heart, and confesseth with his mouth that Christ died for his sinnes, is their equall.
Yet in the spiritual Regiment, the Poorest Christian that believes with his heart, and Confesses with his Mouth that christ died for his Sins, is their equal.
There is neither Jew nor Grecian, there is neither bond nor free, there is neither male nor female, &c. Gal. 3. He that is called, being a servant, is the Lords free-man;
There is neither Jew nor Grecian, there is neither bound nor free, there is neither male nor female, etc. Gal. 3. He that is called, being a servant, is the lords freeman;
It's the summe of Johns first Epistle, and Synopsis of the whole Law, and comprehended in one verse, 1 John 3. 10. In this are the children of God known,
It's the sum of Johns First Epistle, and Synopsis of the Whole Law, and comprehended in one verse, 1 John 3. 10. In this Are the children of God known,
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They that call God their Father, must carry themselves as children of such a Father, and without limitation obey him in whatsoever he commands. A son honoureth his father:
They that call God their Father, must carry themselves as children of such a Father, and without limitation obey him in whatsoever he commands. A son Honoureth his father:
common Drunkards, abhominable Idolaters, blood-sucking Usurers, prophane Atheists, blasphemous Swearers, filthie Whore-mongers, and that hellish and damned crew of impenitent sinners, that live within the bosome of the Church (though they be no integrall parts of it, no more then hairs and other excrements are parts of a mans bodie,
Common Drunkards, abominable Idolaters, bloodsucking Usurers, profane Atheists, blasphemous Swearers, filthy Whoremongers, and that hellish and damned crew of impenitent Sinners, that live within the bosom of the Church (though they be no integral parts of it, no more then hairs and other excrements Are parts of a men body,
If God be your Father, where is his honour? where is that filial obedience you should perform to his commandements? when the Jews told Christ that Abraham was their Father, he tells them no, Because it Abraham were your father, yee would do the works of Abraham.
If God be your Father, where is his honour? where is that filial Obedience you should perform to his Commandments? when the jews told christ that Abraham was their Father, he tells them not, Because it Abraham were your father, ye would do the works of Abraham.
Aristotle notes of the Eagle (whether truly or no, I will not dispute) that when her Birds are pen-feathered, in a hot sun-shining day shee holds their eyes directly towards the beames of the Sun:
Aristotle notes of the Eagl (whither truly or not, I will not dispute) that when her Birds Are pen-feathered, in a hight sunshining day she holds their eyes directly towards the beams of the Sun:
What an absurd and indecent thing were it, if a Gallyslave, or a Kitchin-boy, should have that honour as to be made the adopted Son and Heire of some great Prince,
What an absurd and indecent thing were it, if a Galleyslave, or a Kitchen-boy, should have that honour as to be made the adopted Son and Heir of Some great Prince,
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and he (not considering his high advancement) should continue in his former sordidnesse and basenesse of condition? Much more undecent it is, that a man when he is advanced from a child of wrath,
and he (not considering his high advancement) should continue in his former sordidness and baseness of condition? Much more undecent it is, that a man when he is advanced from a child of wrath,
and a bondslave of the Devill, to that transcendency of honour, as to be made a Son of the King of Kings, should continue as before, in his blindnesse of heart, crookednesse of will, uncleannesse of affection, and perversness of action.
and a bondslave of the devil, to that transcendency of honour, as to be made a Son of the King of Kings, should continue as before, in his blindness of heart, crookedness of will, uncleanness of affection, and perverseness of actium.
as soon as he came to a Carriars Inne, began to smell at a Pack-saddle? Cyrus, when of a Shepheards Son (for so he was then supposed to be) he was made a King in a Play, began to shew himselfe like a King;
as soon as he Come to a Carriars Inn, began to smell At a Packsaddle? Cyrus, when of a Shepherds Son (for so he was then supposed to be) he was made a King in a Play, began to show himself like a King;
and walke worthy so high a calling, not doing our owne will, but his, who when we were of no strength, Rom. 5. nay when we were worse then nothing, sent his own naturall Sonne to dye for us, that we might be his Sonnes by grace of adoption.
and walk worthy so high a calling, not doing our own will, but his, who when we were of no strength, Rom. 5. nay when we were Worse then nothing, sent his own natural Son to die for us, that we might be his Sons by grace of adoption.
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but also the most certaine and infallible NONLATINALPHABET of Gods child, and consequently a matter of the greatest moment in the World, upon which depends the everlasting salvation or damnation of our soules.
but also the most certain and infallible of God's child, and consequently a matter of the greatest moment in the World, upon which depends the everlasting salvation or damnation of our Souls.
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others we have who•e practice is farr better, (being kept from grosse sins by Gods restraining grace) our careles and carnall Go•pellers, our sleepy and drow•e Protestants, who content themselves with the shadow,
Others we have who•e practice is Far better, (being kept from gross Sins by God's restraining grace) our careless and carnal Go•pellers, our sleepy and drow•e Protestants, who content themselves with the shadow,
and declare his humiliation by fasting and weeping, so did Ahab and the Ninivites. Hee may have a certaine tast of faith, which much resembleth a justifying faith,
and declare his humiliation by fasting and weeping, so did Ahab and the Ninevites. He may have a certain taste of faith, which much resembles a justifying faith,
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and Pharaoh in hearing the word preached, and with the Devill in believing, and with Pagans and Infidels in the practise of civill and morall duties? Nay when Judas goes beyond them in repentance,
and Pharaoh in hearing the word preached, and with the devil in believing, and with Pagans and Infidels in the practice of civil and moral duties? Nay when Judas Goes beyond them in Repentance,
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If you should live (I speak to them that are such, and I doubt there are too many in this place, the hearts of most are like this Country climate where they live, cold,
If you should live (I speak to them that Are such, and I doubt there Are too many in this place, the hearts of most Are like this Country climate where they live, cold,
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and their brains more subject to Lethargies then Phrenfies) If you should live amongst the Turks or Tartars, where the sound of the Gospel is scarce heard;
and their brains more Subject to Lethargies then Phrenfies) If you should live among the Turks or Tartars, where the found of the Gospel is scarce herd;
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and where no more is required of a sonne of the Church (for that's a term they are better acquainted with then a sonne of God) then to be baptized, to say his prayers in Latine, to hear and see a Masse, to keepe fasting dayes,
and where no more is required of a son of the Church (for that's a term they Are better acquainted with then a son of God) then to be baptised, to say his Prayers in Latin, to hear and see a Mass, to keep fasting days,
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and sacke-cloath, and tears, and will not you be humbled for your sins? Shall Herod amend many faults at the preaching of John Baptist, and will not you reform your lives? Shall the Devill believe and tremble,
and Sackcloth, and tears, and will not you be humbled for your Sins? Shall Herod amend many Faults At the preaching of John Baptist, and will not you reform your lives? Shall the devil believe and tremble,
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Let no man that hath not measured his life by the line of the Law, that hath not this Motto written on the Table of his heart, Holinesse to the Lord, presume to come into Gods Tabernacle,
Let no man that hath not measured his life by the line of the Law, that hath not this Motto written on the Table of his heart, Holiness to the Lord, presume to come into God's Tabernacle,
If then naturall brethren should be thus affected one to another, how much more brethren in Christ, begotten by one father, God, bred in one womb, the Church, fed with one milke, the Word animated by the same spirit, justified by the same faith.
If then natural brothers should be thus affected one to Another, how much more brothers in christ, begotten by one father, God, bred in one womb, the Church, fed with one milk, the Word animated by the same Spirit, justified by the same faith.
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All malice and private revenge lay aside, out of a zeale of justice make thy complaint to those who are the Ministers of God to take vengeance on them that do evill.
All malice and private revenge lay aside, out of a zeal of Justice make thy complaint to those who Are the Ministers of God to take vengeance on them that do evil.
Or as when a faggot of grove sticks is laid on the fire, and warms and kindles another) and that which he hath be ready to communicate to such as want:
Or as when a faggot of grove sticks is laid on the fire, and warms and kindles Another) and that which he hath be ready to communicate to such as want:
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and whole legions of persons, who though they professe that God is their Father, yet are they so farre from the practise of the duties of brotherly love, that if God should ask them what is become of their brethren, they might well reply with Cain, What is that to them, are they their brothers keepers? They live as if only born for themselves, swine-like, hurtfull to all, good to few or none,
and Whole legions of Persons, who though they profess that God is their Father, yet Are they so Far from the practice of the duties of brotherly love, that if God should ask them what is become of their brothers, they might well reply with Cain, What is that to them, Are they their Brother's keepers? They live as if only born for themselves, Pig-like, hurtful to all, good to few or none,
as long as they are alive, as if the stomack should not onely deny to communicate the meate which it receives from the mouth to other parts of the bodie according to each particulars necessity,
as long as they Are alive, as if the stomach should not only deny to communicate the meat which it receives from the Mouth to other parts of the body according to each particulars necessity,
When Richard the first in his Warres against certain Rebels in Normandie, had taken in the Field a French Bishop armed like a sonne of Mars, he caused him (and good reason) to be committed to Prison:
When Richard the First in his Wars against certain Rebels in Normandie, had taken in the Field a French Bishop armed like a son of Mars, he caused him (and good reason) to be committed to Prison:
whereupon the King sends his Embassador to the Pope, and the Armour wherein his Catholique sonne was attired, with the Message which Iacob's sons sent to their Father when they had sold Ioseph: This we have found, see now holy Father whether it be thy sonnes Coate or no.
whereupon the King sends his Ambassador to the Pope, and the Armour wherein his Catholic son was attired, with the Message which Jacob's Sons sent to their Father when they had sold Ioseph: This we have found, see now holy Father whither it be thy Sons Coat or no.
By the first, I meane such as first steale from themselves, and then from others, those idle and inordinate persons, who carrie Cains curse upon them and his mark about them, Vagabonds & Runagates in the Earth, which work not at all,
By the First, I mean such as First steal from themselves, and then from Others, those idle and inordinate Persons, who carry Cains curse upon them and his mark about them, Vagabonds & Runagates in the Earth, which work not At all,
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and breed a numerous off-spring, which they bring up at their owne Trade, without any lawfull vocation, without any knowledg or feare of God, any feeling of Religion, any respect or awe of the Laws and Magistrates, only like their Parents, eating up the Corne which the Husbandman hath provided by his own paines and industry,
and breed a numerous offspring, which they bring up At their own Trade, without any lawful vocation, without any knowledge or Fear of God, any feeling of Religion, any respect or awe of the Laws and Magistrates, only like their Parents, eating up the Corn which the Husbandman hath provided by his own pains and industry,
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This Country, this part of Cumberland swarms more with this kind of Vermin then any part of England beside ▪ The Judges do almost every yeare call for houses of correction,
This Country, this part of Cumberland swarms more with this kind of Vermin then any part of England beside ▪ The Judges do almost every year call for houses of correction,
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The number of these is much increased by the greedy Thiefe, who lives amongst men, as the Pike amongst the little fishes, or as the Hawk amongst the little birds;
The number of these is much increased by the greedy Thief, who lives among men, as the Pike among the little Fish, or as the Hawk among the little Birds;
and such Worshipfull and right Worshipful Thieves, as make havock of all, til there be no place for the poor, that they may be placed by themselves in the midst of the Earth, Isa. 5. 8. Be these practise the liveries of Gods sons? See now ô God of Iacob, whether these be thy sons coats.
and such Worshipful and right Worshipful Thieves, as make havoc of all, till there be no place for the poor, that they may be placed by themselves in the midst of the Earth, Isaiah 5. 8. Be these practice the liveries of God's Sons? See now o God of Iacob, whither these be thy Sons coats.
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This is that rough Israel, that hath his hands against every man, that Salamander that's never well but when hee is in the fire of contention, who will neither doe right, nor take wrong:
This is that rough Israel, that hath his hands against every man, that Salamander that's never well but when he is in the fire of contention, who will neither do right, nor take wrong:
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if he have taken a rotten sticke out of a hedge, if he have given him a harsh word, &c. any of these is enough to break in sunder the knots of Gods net, the bonds of brotherly love:
if he have taken a rotten stick out of a hedge, if he have given him a harsh word, etc. any of these is enough to break in sunder the knots of God's net, the bonds of brotherly love:
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A writ shall be procured, a suite commenced, no tollerable condition will give contentment, no private arbitrement will satisfie, no submission will be accepted;
A writ shall be procured, a suit commenced, no tolerable condition will give contentment, no private arbitrement will satisfy, no submission will be accepted;
Whereupon such as are sons of peace, are willing to buy their peace upon unreasonable conditions (as a Traveller for saving his life will part with his purse to a Robber) rather then they will spend their times,
Whereupon such as Are Sons of peace, Are willing to buy their peace upon unreasonable conditions (as a Traveller for Saving his life will part with his purse to a Robber) rather then they will spend their times,
and waite the finall determination of the Law, which too often (not through fault of the reverend Judges (as I conceive) but of others, who flee as rank about Courts of Justice,
and wait the final determination of the Law, which too often (not through fault of the reverend Judges (as I conceive) but of Others, who flee as rank about Courts of justice,
as the Ravens did about Abrahams sacrifice, and grow happy by other mens misery) a Sea of that deepnesse, that he must be both a strong and skilfull swimmer that can dive into the bottome of it,
as the Ravens did about Abrahams sacrifice, and grow happy by other men's misery) a Sea of that deepness, that he must be both a strong and skilful swimmer that can dive into the bottom of it,
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To whom may a child when he is wronged make complaint, rather then to his Father? and to whom shall a man have recourse for redress of injuries done to him,
To whom may a child when he is wronged make complaint, rather then to his Father? and to whom shall a man have recourse for redress of injuries done to him,
but to them who are Gods Deputies, Fathers of their Countries, and living Laws to give every man his owne? And if every wrong should be put up with patience, it would imbolden such as we speak of to multiply their abuses,
but to them who Are God's Deputies, Father's of their Countries, and living Laws to give every man his own? And if every wrong should be put up with patience, it would embolden such as we speak of to multiply their Abuses,
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But yet it's not fit that Fathers of great Families (such as our reverend Judges) should be molested with the petty complaints of every peevish Boy that is in the house.
But yet it's not fit that Father's of great Families (such as our reverend Judges) should be molested with the Petty complaints of every peevish Boy that is in the house.
In this case there is utterly a weaknesse of mind amongst men, especially in these parts so remote from the chief Coures of Justice, that they go to Law one with another.
In this case there is utterly a weakness of mind among men, especially in these parts so remote from the chief Coures of justice, that they go to Law one with Another.
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As for the Wrangler, of whom I was last speaking, (who makes the Law sometimes a Sword to revenge himself of his Brother, sometimes a Coak to cover his theft) Surely if that law of Pittacus was good, that he who committed a fault when he was drunk, should suffer a double punishment, one for the offence, the other for being drunk;
As for the Wrangler, of whom I was last speaking, (who makes the Law sometime a Sword to revenge himself of his Brother, sometime a Coak to cover his theft) Surely if that law of Pittacus was good, that he who committed a fault when he was drunk, should suffer a double punishment, one for the offence, the other for being drunk;
then this deserves a double one, one for abusing the Law, the other for wronging his Neighbour, to whom he should perform all duties of brotherly love.
then this deserves a double one, one for abusing the Law, the other for wronging his Neighbour, to whom he should perform all duties of brotherly love.
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As we all professe our selves to be children of one father, so let us be affectioned to love one another with brotherly love, Rom. 12. 10. Now then as the elect of God, children of one father, holy and beloved, put on the bowels of mercie, kindnesse, meeknesse, long-suffering, forbearing one another,
As we all profess our selves to be children of one father, so let us be affectioned to love one Another with brotherly love, Rom. 12. 10. Now then as the elect of God, children of one father, holy and Beloved, put on the bowels of mercy, kindness, meekness, long-suffering, forbearing one Another,
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and stiled with his owne name, are to be exhorted to imitate him whose person they beare, in this relation of Paternity, remembring bring that as they are called Gods,
and styled with his own name, Are to be exhorted to imitate him whose person they bear, in this Relation of Paternity, remembering bring that as they Are called God's,
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So amongst the old Romans, the worthiest of their Senators were called Fathers, as Juvenall speaks of Tullie, Roma patrem patriae Ciceronem libera dixit.
So among the old Romans, the Worthiest of their Senators were called Father's, as Juvenal speaks of Tullie, Roma patrem patriae Ciceronem Libera dixit.
but after Gods example, deliver the oppressed from the hands of the Oppressor; & as much as in them lies, shew themselves fathers and protectors of the righteous.
but After God's Exampl, deliver the oppressed from the hands of the Oppressor; & as much as in them lies, show themselves Father's and Protectors of the righteous.
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That which others may doe, great men, and those that are in authority may not. ( Quibus omnia licent propter hoc ipsum multa non licent, saith Seneca, ) other men may looke out at a window,
That which Others may do, great men, and those that Are in Authority may not. (Quibus omnia licent propter hoc ipsum Multa non licent, Says Senecca,) other men may look out At a window,
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Praetorem decet non manus solum, sed & oculos habere abstinentes, another man may stoop and take up something that lies in his way, Themistocles may not.
Praetorem Deceit non manus solum, sed & Eyes habere abstinentes, Another man may stoop and take up something that lies in his Way, Themistocles may not.
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And if their places and their names put them in mind of their duties, especially of protecting the innocent after Gods example, a shame befall those Courts,
And if their places and their names put them in mind of their duties, especially of protecting the innocent After God's Exampl, a shame befall those Courts,
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Or (as Aeneas Sylvjus once said of the Court of Rome ) where Justice is made the lure, Suiters the fowls, Attorneyes and Solliciters the drivers, Pleaders the fowlers, the Law the net,
Or (as Aeneas Sylvjus once said of the Court of Room) where justice is made the lure, Suitors the fowls, Attorneys and Solicitors the drivers, Pleaders the fowlers, the Law the net,
and he that should sit in the gate to protect the cause of the Innocent, sits lurking in the theivish corners of the streets, that hee may ravish the poore,
and he that should fit in the gate to Pact the cause of the Innocent, sits lurking in the theivish corners of the streets, that he may ravish the poor,
I, because I robb one private man am called a Theife, and thou because thou robbest and wastest whole Kingdomes, to which thou hast no right, art called an Emperour;
I, Because I rob one private man am called a Thief, and thou Because thou Robbed and wastest Whole Kingdoms, to which thou hast no right, art called an Emperor;
I by the misery of a few have purchased a name of disgrace, and thou by the misery of a great part of the World, hast got the Sirname of Magnus. If I had thy Navy by Sea,
I by the misery of a few have purchased a name of disgrace, and thou by the misery of a great part of the World, hast god the Surname of Magnus. If I had thy Navy by Sea,
Landlords, and such as doe eminently beare the image of Gods, in respect of his power (and consequently should shew themselves Fathers to those that are under them) if they prove unto their Tenants like Briars and Thorny hedges,
Landlords, and such as doe eminently bear the image of God's, in respect of his power (and consequently should show themselves Father's to those that Are under them) if they prove unto their Tenants like Briers and Thorny hedges,
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and squeaze and waste whole Towns and Villages, and turne those Streets which used to be sowne with the seed of men, to the sending out of Bullocks, and the treading of Sheep;
and squeaze and waste Whole Towns and Villages, and turn those Streets which used to be sown with the seed of men, to the sending out of Bullocks, and the treading of Sheep;
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or otherwise unjustly or deceitfully he shall exhaust the Purses and Coffers of many, its Honorarium; the former by his practice becomes odious, and disgracefull;
or otherwise unjustly or deceitfully he shall exhaust the Purses and Coffers of many, its Honorarium; the former by his practice becomes odious, and disgraceful;
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Verily for the matter I see no difference, but that the latter is in a greater degree an oppugner of Justice, not onely in respect of the sin it selfe, which is farr fouler (as Alexanders sin was worse then that of Diomedes ) and of the cause impulsive (want and necessity being the one, pride and avarice the other) but chiefly in respect of the persons, who act a part directly contradictory to their profession.
Verily for the matter I see no difference, but that the latter is in a greater degree an oppugner of justice, not only in respect of the since it self, which is Far Fowler (as Alexanders since was Worse then that of Diomedes) and of the cause impulsive (want and necessity being the one, pride and avarice the other) but chiefly in respect of the Persons, who act a part directly contradictory to their profession.
Meretrix male facit quòd est meretrix, sed non male facit accipere quatenus meretrix, saith Bodin. So it may be said of a Thiefe, and consequently of all Offenders.
Meretrix male facit quòd est meretrix, sed non male facit accipere quatenus meretrix, Says Bodin. So it may be said of a Thief, and consequently of all Offenders.
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but to be cosened by a common Lawyer, to whom he shews his cards, hoping by his direction to win the game, here is an element displaced, it's heavy and grievous to be borne,
but to be cozened by a Common Lawyer, to whom he shows his cards, hoping by his direction to win the game, Here is an element displaced, it's heavy and grievous to be born,
and I am sorry that it should be applied to any of that worthy profession, which was spoken of Usurers, Alienas negotiantur miserias, & lucrum suum aliorum adversitatem faciunt:
and I am sorry that it should be applied to any of that worthy profession, which was spoken of Usurers, Alienas negotiantur miserias, & lucrum suum Aliorum adversitatem faciunt:
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and hurts, to hurt them whom they pretend to help. But enough of this subject. I know well that it befalls a Minister in touching the faults of great men,
and hurts, to hurt them whom they pretend to help. But enough of this Subject. I know well that it befalls a Minister in touching the Faults of great men,
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and such as are heads of the people, as it doth a Butcher in fleaing a Beast, he goes smoothly away with the skinn that covers the Carkas but when he comes to the head it sticks,
and such as Are Heads of the people, as it does a Butcher in flaying a Beast, he Goes smoothly away with the skin that covers the Carcase but when he comes to the head it sticks,
so that unlesse he work very warily, he shall be reprehended for mis-guiding his hand. If he hold his knife high, hee shall leave part of the skin behind;
so that unless he work very warily, he shall be reprehended for misguiding his hand. If he hold his knife high, he shall leave part of the skin behind;
So it is with a Minister in preaching to men of place, if he (as is commonly done) preach nothing but Placentia, and sing a Gloria patri, without a Sicut erat, and Gentleman-like shoot faire,
So it is with a Minister in preaching to men of place, if he (as is commonly done) preach nothing but Placentia, and sing a Gloria patri, without a Sicut erat, and Gentlemanlike shoot fair,
Plus timeo illum qui jubet, quam illum qui detrahit, I am more affraid of him who saith, Cry aloud and spare not, then of any that can censure me for want of discretion.
Plus Timeo Ilum qui jubet, quam Ilum qui detrahit, I am more afraid of him who Says, Cry aloud and spare not, then of any that can censure me for want of discretion.
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Tacitus writes, that Caepio Crispinus (a man well acquainted with the vitious life of Tiberius ) accused Marcellus, an honest Citizen of Rome, for certain bad speeches touching the Emperour.
Tacitus writes, that Caepio Crispinus (a man well acquainted with the vicious life of Tiberius) accused Marcellus, an honest Citizen of Room, for certain bad Speeches touching the Emperor.
None I hope will (Sure I am none justly can) censure mee for aiming at any particular, save he whose conscience with Tiberius accuseth him to be guilty of the same sins I have reproved:
None I hope will (Sure I am none justly can) censure me for aiming At any particular, save he whose conscience with Tiberius Accuseth him to be guilty of the same Sins I have reproved:
Goe on in the name of God, and the Spirit of the Lord, even the Spirit of wisdome and understanding, the Spirit of Counsell and fortitude, the Spirit of Knowledge, and the feare of the Lord rest upon you,
Go on in the name of God, and the Spirit of the Lord, even the Spirit of Wisdom and understanding, the Spirit of Counsel and fortitude, the Spirit of Knowledge, and the Fear of the Lord rest upon you,
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that Justice and Equity may be advanced, Vice suppressed, Religion and Piety established, Gods name glorified, Peace maintained, your Duties discharged,
that justice and Equity may be advanced, Vice suppressed, Religion and Piety established, God's name glorified, Peace maintained, your Duties discharged,
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Our heavenly father bestows upon the members of his little flock, eternall life in his Kingdome of glory, not for any merit either of Faith or of Works,
Our heavenly father bestows upon the members of his little flock, Eternal life in his Kingdom of glory, not for any merit either of Faith or of Works,
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We do not now dispute, whether any, being come to yeares of discretion, can be saved without faith and new obedience; (I grant none can) these and others be media ad salutem, and fruits and effects of predestination to life;
We do not now dispute, whither any, being come to Years of discretion, can be saved without faith and new Obedience; (I grant none can) these and Others be media ad salutem, and fruits and effects of predestination to life;
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Mortal man is conceived of the seed of David; by what works, by what vertue did this mortall flesh merit, that it should be united unto the Divinity, that in the very Virgins womb he should be made the head of Angels, the glory of the Father, the only begotten sonne of God, the righteousnesse, light,
Mortal man is conceived of the seed of David; by what works, by what virtue did this Mortal Flesh merit, that it should be united unto the Divinity, that in the very Virgins womb he should be made the head of Angels, the glory of the Father, the only begotten son of God, the righteousness, Light,
God hath chosen us in Christ, before the foundations of the world were laid, that we should be holy, &c. And all this according to the good pleasure of his will, Eph. 1. 4, 5. here almost every word is an argument.
God hath chosen us in christ, before the foundations of the world were laid, that we should be holy, etc. And all this according to the good pleasure of his will, Ephesians 1. 4, 5. Here almost every word is an argument.
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Well then, as there could be no merits in them which he past by (for if they had merited, they had been elected:) so neither did wee merit why we should be elected,
Well then, as there could be no merits in them which he passed by (for if they had merited, they had been elected:) so neither did we merit why we should be elected,
but because the Jews might object that there was not the same reason of Ishmael and Isaac, the one being begotten of a bond-woman, the other of a lawfull wife, Sarah, to whom he was promised before he was conceived:
but Because the jews might Object that there was not the same reason of Ishmael and Isaac, the one being begotten of a bondwoman, the other of a lawful wife, Sarah, to whom he was promised before he was conceived:
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Therefore hee brings another instance in Esau and Jacob, who though they were both children of Isaac, and discended from faithfull Abraham, to whom the promise was made:
Therefore he brings Another instance in Esau and Jacob, who though they were both children of Isaac, and descended from faithful Abraham, to whom the promise was made:
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when the children were yet unborn, when they had neither done good nor evill, that the purpose of God might remaine according to election, not by works,
when the children were yet unborn, when they had neither done good nor evil, that the purpose of God might remain according to election, not by works,
but by him that calleth, it was said, The elder shall serve the younger, as it is written, I have loved Jacob, &c. What will the enemies of Gods grace and good pleasure answer to this? Forsooth God in Jacob demonstrates that he makes choise of those whom he foresees worthy of his grace;
but by him that calls, it was said, The elder shall serve the younger, as it is written, I have loved Jacob, etc. What will the enemies of God's grace and good pleasure answer to this? Forsooth God in Jacob demonstrates that he makes choice of those whom he foresees worthy of his grace;
But why doth he say the children were unborne? why adds he that they had neither done good nor evill? why is it said that the purpose of God might remaine according to election, not by works.
But why does he say the children were unborn? why adds he that they had neither done good nor evil? why is it said that the purpose of God might remain according to election, not by works.
although he deprives Esau of his Birth-right, and gives it to Jacob, yet God forbid that we should accuse him of injustice, seeing his will is the rule of all justice, which in the words following hee proves to be the prime cause of election and praeterition;
although he deprives Esau of his Birthright, and gives it to Jacob, yet God forbid that we should accuse him of injustice, seeing his will is the Rule of all Justice, which in the words following he Proves to be the prime cause of election and preterition;
therefore (saith he) It is not in him that willeth, nor in him that runneth, &c. Again, He hath mercie on whom he will, &c. And, O man who art thou that disputest with God? Hath not the potter power of the clay? &c. All that the Potter can do with the clay, is to bring an accidentall forme into it; the clay he cannot make:
Therefore (Says he) It is not in him that wills, nor in him that Runneth, etc. Again, He hath mercy on whom he will, etc. And, Oh man who art thou that Disputes with God? Hath not the potter power of the clay? etc. All that the Potter can do with the clay, is to bring an accidental Form into it; the clay he cannot make:
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and not on Goats, why he loves Jacob and hates Esau, why he pardons Peter and not Judas, we all deserving death, being plunged over head and eares in the water of corruption? thou hast the answer NONLATINALPHABET, &c. Its our fathers pleasure, he will have it so.
and not on Goats, why he loves Jacob and hates Esau, why he Pardons Peter and not Judas, we all deserving death, being plunged over head and ears in the water of corruption? thou hast the answer, etc. Its our Father's pleasure, he will have it so.
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if thou faile but in the least Iota, heare thy doome, Cursed is he that continueth not &c. He that offendeth in one is guilty of all, Jam. 2. Let the Papist, with his Forefathers, the proud Pharisees, boast that he hath been so good a proficient in Gods Schoole, tha• hee hath fulfilled all Gods precepts from his youth,
if thou fail but in the least Iota, hear thy doom, Cursed is he that Continueth not etc. He that offends in one is guilty of all, Jam. 2. Let the Papist, with his Forefathers, the proud Pharisees, boast that he hath been so good a proficient in God's School, tha• he hath fulfilled all God's Precepts from his youth,
an easie matter so to do, he can go further, and become a transcendent; and with the Icarian wings of Supererogatory works soar above the predicaments of the Law,
an easy matter so to do, he can go further, and become a transcendent; and with the Icarian wings of Supererogatory works soar above the predicaments of the Law,
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But for thee (beloved Christian) if thou be wise, confesse with the faithfull in the Prophet, Isa. 64. That all thy righteousnesse is as filthy clouts:
But for thee (Beloved Christian) if thou be wise, confess with the faithful in the Prophet, Isaiah 64. That all thy righteousness is as filthy clouts:
with Peter, That the Law is a yoake, which neither thou nor thy Fathers were ever able to beare, Acts 10. With Paul, That it is impossible, in as much as it is made weak because of the flesh, Rom. 8. Say with John, If we have no sin, &c. 1 John 1. And with an ancient Father, Multum in hac vita ille profecit qui quam longe sit a perfectione justitiae proficiendo cognovit.
with Peter, That the Law is a yoke, which neither thou nor thy Father's were ever able to bear, Acts 10. With Paul, That it is impossible, in as much as it is made weak Because of the Flesh, Rom. 8. Say with John, If we have no since, etc. 1 John 1. And with an ancient Father, Multum in hac vita Isle profecit qui quam long fit a perfection justitiae proficiendo cognovit.
but he that will look upward to Heaven, and consider the Almighty as he is described in his word, at whose brightnesse the Starrs of Heaven are darkned, by whose power the earth is shaken, at whose anger the mountaines are melted, at the presence of whose purity all things seem impure, who maketh not the wicked innocent, who is a burning and a consuming fire;
but he that will look upward to Heaven, and Consider the Almighty as he is described in his word, At whose brightness the Stars of Heaven Are darkened, by whose power the earth is shaken, At whose anger the Mountains Are melted, At the presence of whose purity all things seem impure, who makes not the wicked innocent, who is a burning and a consuming fire;
let him sit on the bench of judgment, and sift and boult our works in the Sieve of his justice, let him try them who looks not on the outward appearance of man,
let him fit on the bench of judgement, and sift and boult our works in the Sieve of his Justice, let him try them who looks not on the outward appearance of man,
but enters into his heart, and searcheth every corner thereof, and like a curious Critick spells every syllable of our thoughts long before they be conceived,
but enters into his heart, and Searches every corner thereof, and like a curious Critic spells every syllable of our thoughts long before they be conceived,
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Who then dare to boast of his owne righteousnesse, or challenge the Kingdome of Heaven by his good deeds? Behold (saith Job) he found no stedfastnesse in his Saints,
Who then Dare to boast of his own righteousness, or challenge the Kingdom of Heaven by his good Deeds? Behold (Says Job) he found no steadfastness in his Saints,
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how much more on them which dwell in houses of clay, whose foundation is in the dust, Job 4. 18. And againe, Behold he found no stedfastnesse in his Saints,
how much more on them which dwell in houses of clay, whose Foundation is in the dust, Job 4. 18. And again, Behold he found no steadfastness in his Saints,
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Secondly, But Dato, & non concesso, suppose that which shall never be granted, that thou couldst say truly with Saul, and the Pharisee, I have fulfilled the Commandements of God; yet wantest thou one thing;
Secondly, But Dato, & non concesso, suppose that which shall never be granted, that thou Couldst say truly with Saul, and the Pharisee, I have fulfilled the commandments of God; yet Wantest thou one thing;
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for that work which must merit, must be Opus indebitum. Now obedience to every branch of Gods law, is a debt which we are owing to God by the law of creation,
for that work which must merit, must be Opus indebitum. Now Obedience to every branch of God's law, is a debt which we Are owing to God by the law of creation,
so likewise, When yee have done all things which were commanded you, say, we are unprofitable servants, we have but done that which was our duty to do.
so likewise, When ye have done all things which were commanded you, say, we Are unprofitable Servants, we have but done that which was our duty to do.
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Quid habes, quod non accipisti, 1 Cor. 4. Its God that worketh both the will and the deed, Phil. 2. 13. Not I, but the grace of God in me, 1 Cor. 13. So then, put case thou couldst fulfill the law,
Quid habes, quod non accipisti, 1 Cor. 4. Its God that works both the will and the deed, Philip 2. 13. Not I, but the grace of God in me, 1 Cor. 13. So then, put case thou Couldst fulfil the law,
Now between thy best works, and the Kingdome of heaven promised to Christs little flock, there is not that proportion, that is Inter stillam muriae & mare Aegeum, as Tullie speaks, between the light of a candle,
Now between thy best works, and the Kingdom of heaven promised to Christ little flock, there is not that proportion, that is Inter stillam muriae & mare Aegeum, as Tullie speaks, between the Light of a candle,
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I count the afflictions of this world not worthy the glory that shall be revealed, Rom. 8. And in another place he tells us, That wee deserve hell for our evill workes.
I count the afflictions of this world not worthy the glory that shall be revealed, Rom. 8. And in Another place he tells us, That we deserve hell for our evil works.
but according to his mercie he saved us, Tit. 3. And ye are saved by grace through faith, not of your selves, it is the gift of God, Eph. 2. And how doth he prove that Abraham was justified by faith,
but according to his mercy he saved us, Tit. 3. And you Are saved by grace through faith, not of your selves, it is the gift of God, Ephesians 2. And how does he prove that Abraham was justified by faith,
and let me build upon this occasion, to produce an assertion which once I brought upon another point, which some that I see here present were pleased to except against, as savouring of blasphemy;
and let me built upon this occasion, to produce an assertion which once I brought upon Another point, which Some that I see Here present were pleased to except against, as savouring of blasphemy;
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nay if God himself (these are the words of Justin the Martyr) should deliver any doctrine repugnant to that which is contained in this booke, I would not believe him.
nay if God himself (these Are the words of Justin the Martyr) should deliver any Doctrine repugnant to that which is contained in this book, I would not believe him.
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And in a third place, Non pro merito quidem accipimus vitam aeternam, sed tantum pro gratia, Tract. 3. in Ioh. And thus have I confirmed my proposition by reason, by Scriptures,
And in a third place, Non Pro merito quidem accipimus vitam aeternam, sed Tantum Pro Gratia, Tract. 3. in John And thus have I confirmed my proposition by reason, by Scriptures,
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Unto all these might be added (if it were needfull) the confession of the learnedst of our Adversaries (let our Enemies be Judges, who cry down this blasphemous doctrine of Merit.
Unto all these might be added (if it were needful) the Confessi of the Learnedest of our Adversaries (let our Enemies be Judges, who cry down this blasphemous Doctrine of Merit.
God (saith one of them) doth punish Citra condignum, but rewards Vltra condignum: and Scotus (as Bellar ▪ confesseth) holds that Bona opera ex gratia procedentia non sunt meritoria ex condigno,
God (Says one of them) does Punish Citra condignum, but rewards Vltra condignum: and Scotus (as Bellar ▪ Confesses) holds that Bona opera ex Gratia procedentia non sunt meritoria ex condigno,
si dei gratiam & favorē conservare vis, nulla meritorum tnorum mentionem facito: And in Acts 15. Qui docet in operibus confidere, is negat Christi meritum sufficere.
si dei gratiam & favorē conservare vis, nulla meritorum tnorum mentionem facito: And in Acts 15. Qui docet in operibus confidere, is negate Christ Merit sufficere.
and scrapt and catcht and drawn in by the shoulders whatsoever he could, out of the Scriptures or ancine Fathers for colouring that Tenent, at length brings this Orthodoxall conclusion (with which I will conclude this point) Very Orthodoxall indeed,
and scrapped and catched and drawn in by the shoulders whatsoever he could, out of the Scriptures or ancine Father's for colouring that Tenent, At length brings this Orthodoxal conclusion (with which I will conclude this point) Very Orthodoxal indeed,
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if two letters be transposed, Propter incertitudinem propriae justitiae, let it be, Propter certitudinem propriae injustitiae) & propter periculum inanis gloriae, tutissimum est fiduciam totam in sola Dei misericordia & benignitate reponere. A Kingdome:
if two letters be transposed, Propter incertitudinem propriae justitiae, let it be, Propter certitudinem propriae injustitiae) & propter periculum inanis Glory, tutissimum est fiduciam Whole in sola Dei misericordia & benignitate reponere. A Kingdom:
and yet if I should say more then I am able to expresse, it were nothing to that which might be said, Non mihi si linguae centum sint ora { que } centum, ferreae vox:
and yet if I should say more then I am able to express, it were nothing to that which might be said, Non mihi si linguae centum sint ora { que } centum, ferreae vox:
or spoke with the tongues of those thousands of thousands that waite about the Throne of God, I were not able to set forth so much as the shadow or back parts,
or spoke with the tongues of those thousands of thousands that wait about the Throne of God, I were not able to Set forth so much as the shadow or back parts,
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but what heard he? Things that cannot be conceived, neither is it possible for man to be uttered, 2 Cor. 12. Saint Austin when he was young did thus de cant upon it, Ibi erit summa & certa securitas, secura tranquillitas, tranquilla jucunditas, jucunda faelicitas, faelix aeternitas, &c. There shall be certaine security, secure safety, safe delightsome happinesse ▪ happy eternity, &c. O gaudium supra gandium, O gaudium vincens omne gaudium; extrae quod non est gaudium:
but what herd he? Things that cannot be conceived, neither is it possible for man to be uttered, 2 Cor. 12. Saint Austin when he was young did thus de Cant upon it, There erit summa & Certa securitas, Secure tranquillitas, Tranquilla jucunditas, Jucunda faelicitas, Felix aeternitas, etc. There shall be certain security, secure safety, safe delightsome happiness ▪ happy eternity, etc. O gaudium supra gandium, O gaudium vincens omne gaudium; Extra quod non est gaudium:
quando intrabo in te, ut videam Deum meum qui habitat in te? ubi inventus nunquam senescit, ubi vita terminū nescit ubi dolor nunquam pallescit, ubi amor nunquam tepescit, ubi sanitas, nunquam marcescit ubi gaudium nunquam decrescit, ubi dolor nunquam sentitur, ubi gemitus nunquam audit ur;
quando intrabo in te, ut videam God meum qui habitat in te? ubi inventus Never senescit, ubi vita terminū nescit ubi dolour Never pallescit, ubi amor Never tepescit, ubi sanitas, Never marcescit ubi gaudium Never decrescit, ubi dolour Never sentitur, ubi gemitus Never audit ur;
O joy beyond all joy, O joy without which there is no joy, when shall I enter into thee, that I may behold God which is in thee, where youth never growes old? De verbis Domini in Joh. Serm. 64. where love never grows cold, &c. After,
Oh joy beyond all joy, Oh joy without which there is no joy, when shall I enter into thee, that I may behold God which is in thee, where youth never grows old? De verbis Domini in John Sermon 64. where love never grows cold, etc. After,
Behold what I have spoken, and yet I have not spoken what is there: Eccejam vita, jam incolumitas est, jam nulla fames, nulla paena, nulla si is, nullus defectus,
Behold what I have spoken, and yet I have not spoken what is there: Eccejam vita, jam incolumitas est, jam nulla Fames, nulla paena, nulla si is, nullus defectus,
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how can I speak? that which never came into the heart of man, how can it come into my heart to declare? and indeed to make a long discourse about this subject, were but with the blinde man to discourse about colours.
how can I speak? that which never Come into the heart of man, how can it come into my heart to declare? and indeed to make a long discourse about this Subject, were but with the blind man to discourse about colours.
Our understandings are like Vessels of small capacity, and therefore our heavenly Father, who in the Scriptures is often pleased, Balbutire cum pueris, to condescend to the meannesse of his Childrens capacity, expresseth these joyes by such things as their understandings are capable of.
Our understandings Are like Vessels of small capacity, and Therefore our heavenly Father, who in the Scriptures is often pleased, Balbutire cum pueris, to condescend to the meanness of his Children's capacity, Expresses these Joys by such things as their understandings Are capable of.
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The Scripture tells us that the taste thereof was like Wafers made with Honey, •um. 16. 31. But it may be truely sayd of this Kingdome, that in the Scriptures its expressed by such names as may give satisfaction to every mans appetite.
The Scripture tells us that the taste thereof was like Wafers made with Honey, •um. 16. 31. But it may be truly said of this Kingdom, that in the Scriptures its expressed by such names as may give satisfaction to every men appetite.
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for her stones are Carbun•les, her foundation Saphirs, its windows of Emeralds, and all its gates of shining stones, Isa. 54. In a word, Its a house made without hands, eternall,
for her stones Are Carbun•les, her Foundation Saphirs, its windows of Emeralds, and all its gates of shining stones, Isaiah 54. In a word, Its a house made without hands, Eternal,
Whose builder and maker is God, Heb. 11. 10. A Citie having the glory of God, a Citie of pure gold like unto cleare glasse, Revel. 21. Oh how excellent things are spoken of thee thou Citie of God.
Whose builder and maker is God, Hebrew 11. 10. A city having the glory of God, a city of pure gold like unto clear glass, Revel. 21. O how excellent things Are spoken of thee thou city of God.
But neither faire Houses, nor goodly Cities will give contentment to some, unlesse they may have wealth at will, in which many place their chiefe felicity.
But neither fair Houses, nor goodly Cities will give contentment to Some, unless they may have wealth At will, in which many place their chief felicity.
It's therefore likened unto a pearle, for which the wise Lapidari• sells all that hee hath to buy it, A treasure which neither rust nor moth can corrupt, nor thiefe steale.
It's Therefore likened unto a pearl, for which the wise Lapidari• sells all that he hath to buy it, A treasure which neither rust nor moth can corrupt, nor thief steal.
Here is that that may give these contentment too, it's a Kingdome, A kingdome that cannot be shaken, Hebr. 12. (and the greatest Kingdomes of the world have been often shaken and shivered in pieces.) A kingdome that shall have no end, Luk. 1. Or as was foretold by the Prophet, A kingdome that shall never be destroyed, Dan. 7. 14.
Here is that that may give these contentment too, it's a Kingdom, A Kingdom that cannot be shaken, Hebrew 12. (and the greatest Kingdoms of the world have been often shaken and shivered in Pieces.) A Kingdom that shall have no end, Luk. 1. Or as was foretold by the Prophet, A Kingdom that shall never be destroyed, Dan. 7. 14.
Pyrrgus said of Rome (when as yet it was not Mistresse of all Italic ) That it was a Citie of Kings, marry one thing was wanting to that Kingly Citie, which Hormisda, Legate to Constantine, did wel observe,
Pyrrgus said of Room (when as yet it was not Mistress of all Italic) That it was a city of Kings, marry one thing was wanting to that Kingly city, which Hormisdas, Legate to Constantine, did well observe,
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And here is that which makes up their felicity, that the Crown shall never •ade (as appears by that which hath been spoken) their joy shall never faile, their Sunne shall never set, their life shall never end.
And Here is that which makes up their felicity, that the Crown shall never •ade (as appears by that which hath been spoken) their joy shall never fail, their Sun shall never Set, their life shall never end.
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therefore its elsewhere likened to a wedding feast of a Kings sonne, where nothing is wanting which may delight the heart of man. 1. Costly apparell. 2. Curious and exquisite musick. 3. Great provision of all kinds of dishes, &c.
Therefore its elsewhere likened to a wedding feast of a Kings son, where nothing is wanting which may delight the heart of man. 1. Costly apparel. 2. Curious and exquisite music. 3. Great provision of all Kinds of Dishes, etc.
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so rich apparell, delicate fare, &c. joyne them all together, and without good neighborhood they are like Jericho, 2 Kin. 2. whose situation was pleasant, but the waters naught.
so rich apparel, delicate fare, etc. join them all together, and without good neighbourhood they Are like Jericho, 2 Kin. 2. whose situation was pleasant, but the waters nought.
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When Themistocles was about to sel an house in Athens, he made the Cryer proclaim, that he that would buy that house, should have a good neighbour with it.
When Themistocles was about to sell an house in Athens, he made the Crier proclaim, that he that would buy that house, should have a good neighbour with it.
He that gets this House, this Citie, this Kingdome wee have spoken of, shall be sure of a good neighbour, he shall have the society of innumerable Angels,
He that gets this House, this city, this Kingdom we have spoken of, shall be sure of a good neighbour, he shall have the society of innumerable Angels,
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this Nicostratus seeing the picture of Helena which was painted by Zeuxis, did very earnestly look upon it, being much amazed at the curiousnesse of the work-manship:
this Nicostratus seeing the picture of Helena which was painted by Zeuxis, did very earnestly look upon it, being much amazed At the curiousness of the workmanship:
An ignorant man that had no skill in painting, and therefore thought that he had seen many pictures as good as that, came unto him and asked him the reason why he did so much admire that image;
an ignorant man that had no skill in painting, and Therefore Thought that he had seen many pictures as good as that, Come unto him and asked him the reason why he did so much admire that image;
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Explorimentem nequit, ardescitque tuendo, and prizeth it above 1000. worlds all of gold and pearl; the carnall man seeing him, laughs at him, and calls him a Gods fool;
Explorimentem nequit, ardescitque tuendo, and prizeth it above 1000. world's all of gold and pearl; the carnal man seeing him, laughs At him, and calls him a God's fool;
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that seeing the riches of this Kingdome is such as cannot be valued, the excellency such as cannot be expressed, the joyes such as cannot be conceived, the durance such as cannot be ended, let us not with Aesops Cock prefer a barly-corne, the transitory trash of this world before this precious pearle,
that seeing the riches of this Kingdom is such as cannot be valued, the excellency such as cannot be expressed, the Joys such as cannot be conceived, the durance such as cannot be ended, let us not with Aesops Cock prefer a barleycorn, the transitory trash of this world before this precious pearl,
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nay with the Israelites, accompt more of the stinking Garlick and Onions of Aegypt, then of the Milke and Honey of this spirituall Canaan: but as the Spies which were sent from the Danites to view Laish, Judg. 18. said to their brethren at their returne, We have seene the land,
nay with the Israelites, account more of the stinking Garlic and Onions of Egypt, then of the Milk and Honey of this spiritual Canaan: but as the Spies which were sent from the Danites to view Laish, Judges 18. said to their brothers At their return, We have seen the land,
And if the old Gaules adventured their lives over the rocky Alpes, and encountered all their cruell Enemies the Italians, that they might have their fill of the Hetrurian Wine and Figs of Tuscanie: And if the Queen of the South adventured her selfe from Sheba, or Meroe in Aethiopia through the vast Wildernesses in Africk, and the sandy Desarts of Arabia to Jerusalem, to see Solomon, and to conferre with him;
And if the old Gauls adventured their lives over the rocky Alps, and encountered all their cruel Enemies the Italians, that they might have their fill of the Etrurian Wine and Figs of Tuscanie: And if the Queen of the South adventured her self from Sheba, or Meroe in Ethiopia through the vast Wildernesses in Africa, and the sandy Deserts of Arabia to Jerusalem, to see Solomon, and to confer with him;
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And in despight of all opposition by evill or Devill, let us boldly hold on our journey to the new and holy Jerusalem which is above, where we shall see and conferre with the true Solomon, Jesus Christ the righteous, the mighty God, the everlasting father, the King of peace, Isa. 9. of whom we may more truly say then shee did of that Solomon; It was a true word that I heard in mine owne land of thy sayings,
And in despite of all opposition by evil or devil, let us boldly hold on our journey to the new and holy Jerusalem which is above, where we shall see and confer with the true Solomon, jesus christ the righteous, the mighty God, the everlasting father, the King of peace, Isaiah 9. of whom we may more truly say then she did of that Solomon; It was a true word that I herd in mine own land of thy sayings,
in both these let us do our utmost endeavor to spend that little time which God affords us in this land of the living in a conscionable walking with God,
in both these let us do our utmost endeavour to spend that little time which God affords us in this land of the living in a conscionable walking with God,
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if by honest, and upright and conscionable dealings he shall lead them the right way, the lesser and weaker Sheep will be ready to follow him into the green Pastures of the Lord that are beside the waters of comfort.
if by honest, and upright and conscionable dealings he shall led them the right Way, the lesser and Weaker Sheep will be ready to follow him into the green Pastures of the Lord that Are beside the waters of Comfort.
MATTH. 7. 22, 23. Many will say to me in that day, Lord, Lord, have not we by thy name prophesied? — And then I wil professe to them, I never knew you.
MATTHEW. 7. 22, 23. Many will say to me in that day, Lord, Lord, have not we by thy name prophesied? — And then I will profess to them, I never knew you.
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THAT which our Saviour delivered in the former part of the Precedent verse, That not all that professe Christ to be their Lord shall be saved, is in these two verses confirmed;
THAT which our Saviour Delivered in the former part of the Precedent verse, That not all that profess christ to be their Lord shall be saved, is in these two Verses confirmed;
The first will be as much as I shall be able to runne through at this time, which I purpose not to handle, ut thema simplex, but as it hath relation to Christs answer.
The First will be as much as I shall be able to run through At this time, which I purpose not to handle, ut thema simplex, but as it hath Relation to Christ answer.
That is, by thy authority and appointment, as being called by thee to that office, Prophesied; that is, either foretold things to come (that's the proper signification of the word) or else explained and expounded the word.
That is, by thy Authority and appointment, as being called by thee to that office, Prophesied; that is, either foretold things to come (that's the proper signification of the word) or Else explained and expounded the word.
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In those days there came certain Prophets from Jerusalem to Antiochia, Act. 11. 27. That is, such as by revelation of the Spirit did foretell things to come, such was Agabus, and the daughters of Philip, Acts 21. There you have it in the former signification, Despise not prophesie, 1 Thes. 5. 20. Covet spiritual gifts, but rather that ye may prophesie, 1 Cor. 14. 1. And in the next verse Prophesie is defined, A speaking unto men to edification,
In those days there Come certain prophets from Jerusalem to Antiochia, Act. 11. 27. That is, such as by Revelation of the Spirit did foretell things to come, such was Agabus, and the daughters of Philip, Acts 21. There you have it in the former signification, Despise not prophesy, 1 Thebes 5. 20. Covet spiritual Gifts, but rather that you may prophesy, 1 Cor. 14. 1. And in the next verse Prophesy is defined, A speaking unto men to edification,
To foretell future contingents (as they are considered in themselves, and not in their causes (for so they are in some sort present) its proper to him from whose all-seeing eyes nothing is hidde, Who calleth things that are not as though they were,
To foretell future contingents (as they Are considered in themselves, and not in their Causes (for so they Are in Some sort present) its proper to him from whose All-seeing eyes nothing is hid, Who calls things that Are not as though they were,
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and understandeth the thoughts of our hearts (things of all other most purely contingent) long before; and therefore the Lord brings this as an argument against the Idols of the Heathen, to prove that they were no gods,
and understands the thoughts of our hearts (things of all other most purely contingent) long before; and Therefore the Lord brings this as an argument against the Idols of the Heathen, to prove that they were no God's,
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because they could not foretell things to come, Isa. 41. 23. It's hee (and none but hee) that could name Josias long before he came into the world, and call Cyrus his Shepheard above 100. yeares befor he was borne, and number the years of the Jewes captivity before they were carried to Babylon, and foresee the foure great Monarchies of the world before they were:
Because they could not foretell things to come, Isaiah 41. 23. It's he (and none but he) that could name Josiah long before he Come into the world, and call Cyrus his Shepherd above 100. Years before he was born, and number the Years of the Jews captivity before they were carried to Babylon, and foresee the foure great Monarchies of the world before they were:
notwithstanding as the true Prophets have foretold these, and other future events, not by help of Melancholy, which made them more addicted to contemplation (as Bodin fondly dreameth) but meerly by divine illumination:
notwithstanding as the true prophets have foretold these, and other future events, not by help of Melancholy, which made them more addicted to contemplation (as Bodin fondly dreameth) but merely by divine illumination:
Hierom upon his Epistle to Titus, saith, that Epimenides (whom Paul calls a Prophet of Crete ) wrote a booke of Predictions, out of which the Apostle borrowed that heroicall verse which is cited in the first Chapter of that Epistle.
Hieronymus upon his Epistle to Titus, Says, that Epimenides (whom Paul calls a Prophet of Crete) wrote a book of Predictions, out of which the Apostle borrowed that heroical verse which is cited in the First Chapter of that Epistle.
NONLATINALPHABET. Concerning their Oracles, although they were oftentimes given in amphibologicall termes, when the event could not be known, such as was that to Pyrrhus (if such was given) which Tully doubts) Aio te Aeacida Romanos vincere posse.
. Concerning their Oracles, although they were oftentimes given in amphibological terms, when the event could not be known, such as was that to Phyrrhus (if such was given) which Tully doubts) Aio te Aeacida Romanos vincere posse.
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And that given to Croesus, Croesus Halyn penetrans pervertet plurima regna. Croesus passing Halys, shall great Kingdomes overthrow, viz. either of his owne or others:
And that given to Croesus, Croesus Halyn penetrans pervertet Many regna. Croesus passing Halys, shall great Kingdoms overthrow, viz. either of his own or Others:
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and such as was given to Alexander King of Epirus, that he should beware of the Citie Pandosia and the river Acheron, those two being in Epirus, and others of that name in Italie, where he was slain;
and such as was given to Alexander King of Epirus, that he should beware of the city Pandosia and the river Acheron, those two being in Epirus, and Others of that name in Italy, where he was slave;
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and sometimes were of things already begun to be done, the news whereof was carried by Spirits in a moment of time unto places far distant, such as that was in the first book of Herodotus, where the Oracle tells Croesus his messengers what he was doing at that time in his own house:
and sometime were of things already begun to be done, the news whereof was carried by Spirits in a moment of time unto places Far distant, such as that was in the First book of Herodotus, where the Oracle tells Croesus his messengers what he was doing At that time in his own house:
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and sometimes were of such things as had naturall causes, unknown to men, yet known to Devils, by reason of their greater subtilty and quick apprehension;
and sometime were of such things as had natural Causes, unknown to men, yet known to Devils, by reason of their greater subtlety and quick apprehension;
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To tell Alexander the time, & place, and manner of his death, as the Indian Oracle did (if that Epistle be not counterfeit, which in the end of Q. Curtius goes under Alexanders name) to tell the Athenians that they should overcome their Enemies (the Dorenses ) and the Lacedemonians, that they should prevaile against the Persians, if their King should be slain in the field:
To tell Alexander the time, & place, and manner of his death, as the Indian Oracle did (if that Epistle be not counterfeit, which in the end of Q. Curtius Goes under Alexanders name) to tell the Athenians that they should overcome their Enemies (the Dorenses) and the Lacedaemonians, that they should prevail against the Persians, if their King should be slave in the field:
such as that of Sybilla Erithraea in Eusebius and Augustine, where the first letter of every verse being put together make up these words, NONLATINALPHABET.
such as that of Sibyl Erithraea in Eusebius and Augustine, where the First Letter of every verse being put together make up these words,.
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and many such like were, I am perswaded, forged by Christians (to make the Gospel more passable amongst the Gentiles) especially seeing amongst none of Gods Prophets, no not in Isaiah himselfe, whom Hierom calls not only a Prophet,
and many such like were, I am persuaded, forged by Christians (to make the Gospel more passable among the Gentiles) especially seeing among none of God's prophets, no not in Isaiah himself, whom Hieronymus calls not only a Prophet,
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Yet surely that in Virgils Eglogs was never as yet questioned by any, which the Poet finding in the books of Sibylla Cumaea, and gathering by the first letter of every verse (as Ludovicus Vives thinkes) that the time was at hand when that Prophesie should take place, applyed that to Saloninus, the sonne of Asinius Pollio, which can be fitted to none, save Christ the redeemer of the world.
Yet surely that in Virgils Eglogs was never as yet questioned by any, which the Poet finding in the books of Sibylla Cumaea, and gathering by the First Letter of every verse (as Louis Vives thinks) that the time was At hand when that Prophesy should take place, applied that to Saloninus, the son of Asinius Pollio, which can be fitted to none, save christ the redeemer of the world.
And as it followes a little after, The Serpent shall be kil'd, and th' of poyson dead, Our Ladies Rose, from Sy•ian land, through all the World shall spread.
And as it follows a little After, The Serpent shall be killed, and the of poison dead, Our Ladies Rose, from Sy•ian land, through all the World shall spread.
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What is this Serpent but that wily Serpent that deceived our first Parents? Whats this Fallax herba veneni, but sinne? And what is this Assyrium amomum, but the Balme of Gilead, or to give it its English name, our Ladies Rose,
What is this Serpent but that wily Serpent that deceived our First Parents? Whats this Fallax herba veneni, but sin? And what is this Assyrium amomum, but the Balm of Gilead, or to give it its English name, our Ladies Rose,
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or the Herbe of Jerusalem, the Gospel of Christ, begun to be Preached at Jerusalem a City in Assyria (for Palaestina was then vulgarly accounted part of Assyria ) according to Christs direction,
or the Herb of Jerusalem, the Gospel of christ, begun to be Preached At Jerusalem a city in Assyria (for Palestine was then vulgarly accounted part of Assyria) according to Christ direction,
These things are so plaine that a learned Rabbin amongst our Adversaries, unto whom we appeale in this point ( Let our enemies be Judges, Deut. 32.) is not ashamed to confesse, that, Prophetae demonum non semper loquuntur, ex demonum revelatione sed interdum ex inspiratione divinâ.
These things Are so plain that a learned Rabbin among our Adversaries, unto whom we appeal in this point (Let our enemies be Judges, Deuteronomy 32.) is not ashamed to confess, that, Prophets Demonium non semper loquuntur, ex Demonium Revelation sed Interdum ex inspiration divinâ.
And another, that God sometimes permitted amongst the Gentiles some Prophets to foretell future things: And a third in his Commentary upon this Text, that false Prophets have truly Prophesied.
And Another, that God sometime permitted among the Gentiles Some prophets to foretell future things: And a third in his Commentary upon this Text, that false prophets have truly Prophesied.
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The truth of this Proposition being confirmed unto us by such a cloud of witnesses, I wonder what came in Bellarmines head, to make Lumen Propheticum a mark of the true Church, especially where he proposeth to speak of such notes, by which it may most easily be distinguished from all false Religion, of Jewes, Hereticks, and Pagans; and such as are proper;
The truth of this Proposition being confirmed unto us by such a cloud of Witnesses, I wonder what Come in Bellarmines head, to make Lumen Prophetic a mark of the true Church, especially where he Proposeth to speak of such notes, by which it may most Easily be distinguished from all false Religion, of Jews, Heretics, and Pagans; and such as Are proper;
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as he saith) nay amongst those which admit the Scriptures, and Histories, and Writings of the ancient Fathers (and all these we admit) Faciunt etiam evidentiam veritatis. Shall we count him a Master in Israel that speaks thus? Doth that make it evidently appeare which is the true Church, doth that difference true Religion from all false Religion of Jewes, Hereticks,
as he Says) nay among those which admit the Scriptures, and Histories, and Writings of the ancient Father's (and all these we admit) Faciunt etiam evidentiam veritatis. Shall we count him a Master in Israel that speaks thus? Does that make it evidently appear which is the true Church, does that difference true Religion from all false Religion of Jews, Heretics,
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and Pagans, or is that proper Quarto modo to the Church, which all Sectaries, Apostates, Hereticks, Jewes, Gentiles, Devils, may challenge? But let us follow Bellarmine a little further (and leave these slippery Snakes no think to creep out at) I demand, had the Gentiles no true Prophesies amongst them: Imo multa falsa, saith he;
and Pagans, or is that proper Quarto modo to the Church, which all Sectaries, Apostates, Heretics, Jews, Gentiles, Devils, may challenge? But let us follow Bellarmine a little further (and leave these slippery Snakes no think to creep out At) I demand, had the Gentiles no true prophecies among them: Imo Multa Falsa, Says he;
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but because they had many false, had they therefore none true? Speak plainly, were there no true predictions of future things amongst the Pagans? No forsooth, Nisi forsa• fierent in testimoniū nostrae fidei, ut fuerunt vaticinia Sibyllarum, & Baalami: Very well:
but Because they had many false, had they Therefore none true? Speak plainly, were there no true predictions of future things among the Pagans? No forsooth, Nisi forsa• fierent in testimoniū Nostrae fidei, ut fuerunt vaticinia Sibyllarum, & Baalami: Very well:
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But we will not stand upon this advantage, let us grant that there were no true Predictions amongst the Ethnicks, save onely such as were for the confirmation of the Catholick faith;
But we will not stand upon this advantage, let us grant that there were no true Predictions among the Ethnics, save only such as were for the confirmation of the Catholic faith;
and that all others were of such things as had naturall causes (though unknowne to men) known to Spirits by reason of their subtill nature and quick apprehension.
and that all Others were of such things as had natural Causes (though unknown to men) known to Spirits by reason of their subtle nature and quick apprehension.
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Thales, for seeing by Astronomicall Observation, the abundance of Olives which would be the next yeare, might by the Chians and Milesians, which knew not the reason of it, be counted a Prophet.
Thales, for seeing by Astronomical Observation, the abundance of Olive which would be the next year, might by the Chians and Milesians, which knew not the reason of it, be counted a Prophet.
Columbus was for a lesse prediction little lesse respected by the barbarous Indians, then Paul and Barnabas was by them of Lystra, when they called Barnabas Jupiter, and Paul Merourie. This man being in great distresse in an Island, the Inhabitants denying him all kinde of releife, he understanding that shortly after there would be a great Eclipse of the Moone, signified unto them by a Messenger that he was a Prophet sent unto them from the great God of Heaven and Earth,
Columbus was for a less prediction little less respected by the barbarous Indians, then Paul and Barnabas was by them of Lystra, when they called Barnabas Jupiter, and Paul Merourie. This man being in great distress in an Island, the Inhabitants denying him all kind of relief, he understanding that shortly After there would be a great Eclipse of the Moon, signified unto them by a Messenger that he was a Prophet sent unto them from the great God of Heaven and Earth,
which when the Barbarians saw, presently they ran unto Columbus, they fell down at his feet, they honoured him as a man, they worshipped him as a God, they offered themselves,
which when the Barbarians saw, presently they ran unto Columbus, they fell down At his feet, they honoured him as a man, they worshipped him as a God, they offered themselves,
Seeing it is a matter of such difficulty to distinguish a true Prophet from that which is false, both because they are of things to come, the truth whereof cannot be sifted out before the time be expired;
Seeing it is a matter of such difficulty to distinguish a true Prophet from that which is false, both Because they Are of things to come, the truth whereof cannot be sifted out before the time be expired;
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let the Papists prove the gift of Prophesy to be perpetual in their Church (which they can never do) and let them bring us as great Catalogues of their Prophesies,
let the Papists prove the gift of Prophesy to be perpetual in their Church (which they can never do) and let them bring us as great Catalogues of their prophecies,
as they do of their Miracles, and lying Wonders (a thing not impossible to men of such rare invention) but let none from these slender Premises infer this conclusion, that there is the true Church of God,
as they do of their Miracles, and lying Wonders (a thing not impossible to men of such rare invention) but let none from these slender Premises infer this conclusion, that there is the true Church of God,
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Many shall say unto me at that day, Lord, Lord, have not we by thy name prophesied? &c. Let us not think that the Precept of the Law was given in vaine.
Many shall say unto me At that day, Lord, Lord, have not we by thy name prophesied? etc. Let us not think that the Precept of the Law was given in vain.
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and the Signe and Wonder which he hath told thee shall come to passe, saying, Let us follow strange Gods (as these men do) thou shalt not hearken unto the words of that Prophet,
and the Signen and Wonder which he hath told thee shall come to pass, saying, Let us follow strange God's (as these men do) thou shalt not harken unto the words of that Prophet,
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neither is it needfull I should (having no Donatists, no Anabaptists to impugne) let it suffice to add unto my Text the words of the Apostle, Phil. 1. 15. Some preach Christ through envie and strife;
neither is it needful I should (having no Donatists, no Anabaptists to impugn) let it suffice to add unto my Text the words of the Apostle, Philip 1. 15. some preach christ through envy and strife;
This Sermon upon the Mount of which my Text is a Branch, was preached at the Consecration of the twelve Apostles, of which number Judas was one, whom a while after he sent abroad to preach the Gospell;
This Sermon upon the Mount of which my Text is a Branch, was preached At the Consecration of the twelve Apostles, of which number Judas was one, whom a while After he sent abroad to preach the Gospel;
and to heale diseases, and they went through every Town preaching the Gospell, and healing every where, Luk. 9. 2. 6. For all Judas his preaching and healing, he did not preach unto, nor heale himselfe;
and to heal diseases, and they went through every Town preaching the Gospel, and healing every where, Luk. 9. 2. 6. For all Judas his preaching and healing, he did not preach unto, nor heal himself;
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it had been good for him that he had never been born, Matth. 26. The first Use and Inference (of which let me •rave your patience to spend some time) shall concerne the hearers of the word.
it had been good for him that he had never been born, Matthew 26. The First Use and Inference (of which let me •rave your patience to spend Some time) shall concern the hearers of the word.
Saul may prophesie, and Caiphas may prophesie, and Iudas may prophesie, And many shall say unto me at that day, Lord, Lord, have not we by thy name prophesied? Shall not Saul be credited,
Saul may prophesy, and Caiaphas may prophesy, and Iudas may prophesy, And many shall say unto me At that day, Lord, Lord, have not we by thy name prophesied? Shall not Saul be credited,
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for, this spake he not of himselfe, but being high Priest that yeare, he prophesied that Jesus should die for the Nation, Ioh. 11. 51. Shall Iudas his Sermons be set at nought,
for, this spoke he not of himself, but being high Priest that year, he prophesied that jesus should die for the nation, John 11. 51. Shall Iudas his Sermons be Set At nought,
For whosoever shall not receive you, nor heare your words (it was spoken to the twelve, of which Iudas was one) Truly I say unto you, it shall be easier for them of Sodome and Gomorrah in the day of Iudgment,
For whosoever shall not receive you, nor hear your words (it was spoken to the twelve, of which Iudas was one) Truly I say unto you, it shall be Easier for them of Sodom and Gomorrah in the day of Judgement,
as he saith unto Samuel, It is not thee, but me whom they haue rejected, 1 Sam. 8. 7. The word of God is a Touch-stone, to try every mans Actions whether they be Gold or Drosse;
as he Says unto Samuel, It is not thee, but me whom they have rejected, 1 Sam. 8. 7. The word of God is a Touchstone, to try every men Actions whither they be Gold or Dross;
and as yet not fit for that building, whereof Christ Jesus is the corner Stone? If I be sick unto death, shall I refuse physick because I mislike the Physician,
and as yet not fit for that building, whereof christ jesus is the corner Stone? If I be sick unto death, shall I refuse physic Because I mislike the physician,
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or because he will not take the same physick himselfe? An tibi cum fauces urit sitis, aurea quaeris Pocula? cum esurias fastidisomnia, praeter Pavonem, rhombumque?
or Because he will not take the same physic himself? an tibi cum fauces urit sitis, Aurea Quaeris Pocula? cum esurias fastidisomnia, praeter Pavonem, rhombumque?
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When thou art thirsty will thou refuse Drink, unlesse it be given thee in a guilded Bowle? When thou art hungry, will no Meat content thee but Patridges and Pheasants? Surely thou hast too dainty a Stomack; it commonly falls out otherwise:
When thou art thirsty will thou refuse Drink, unless it be given thee in a Guilded Bowl? When thou art hungry, will no Meat content thee but Partridges and Pheasants? Surely thou hast too dainty a Stomach; it commonly falls out otherwise:
Shall a man have a care of his Body, and none of his Soule? if my Soule be sick unto death, shall I refuse physick because the Physician takes it not himselfe;
Shall a man have a care of his Body, and none of his Soul? if my Soul be sick unto death, shall I refuse physic Because the physician Takes it not himself;
or shall I refuse the bread of life and water of life, because they are offered me with polluted hands? The Scribes and Pharises, saith Christ, sit in Moses Chaire;
or shall I refuse the bred of life and water of life, Because they Are offered me with polluted hands? The Scribes and Pharisees, Says christ, fit in Moses Chair;
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If Israel play the Harlot (saith the Prophet) what shall Iudah sin? If the Ministers of God transgresse the Covenant, what must the People sin? If the false Disciples go away (which indeed were only blazing Stars,
If Israel play the Harlot (Says the Prophet) what shall Iudah sin? If the Ministers of God transgress the Covenant, what must the People since? If the false Disciples go away (which indeed were only blazing Stars,
Stella cadens non est, stella cometa fuit ) If these go away (saith our Saviour Christ) will yee also go away? Nay let us make answer with Peter in that place, quo ibimus Domine, Master to whom shall we go, thou hast the words of eternall life, Ioh. 6. 67. It is not the grosse and dark Cloud of mans Infirmitie, but the Pillar of fire of Gods word, which must direct our Steps;
Stella cadens non est, stella Cometa fuit) If these go away (Says our Saviour christ) will ye also go away? Nay let us make answer with Peter in that place, quo Ibimus Domine, Master to whom shall we go, thou hast the words of Eternal life, John 6. 67. It is not the gross and dark Cloud of men Infirmity, but the Pillar of fire of God's word, which must Direct our Steps;
Well then, shall the King of Kings, and Lord of Lords, send these Letters Patents indited with the holy Ghost, signed with a teste me ipso, with the finger of God, sealed with his Sonnes blood, by wich is offered unto us, not an earthly Inheritance,
Well then, shall the King of Kings, and Lord of lords, send these Letters Patents Indited with the holy Ghost, signed with a teste me ipso, with the finger of God, sealed with his Sons blood, by which is offered unto us, not an earthly Inheritance,
Let them look unto this, who are so far from applying unto themselves such Lessions as are delivered by the Minister, that neglecting whatsoever is spoken,
Let them look unto this, who Are so Far from applying unto themselves such Lessions as Are Delivered by the Minister, that neglecting whatsoever is spoken,
be yee followers of me, saith the Apostle, but with this limitation, as I am of Christ) but with Furius in Tullie, wil only imitate him in his wants and imperfections.
be ye followers of me, Says the Apostle, but with this limitation, as I am of christ) but with Furius in Tullie, will only imitate him in his Wants and imperfections.
or to give a later example, like those Germans who took a more speciall care of being like to Philip Melancton, in writing a scribling and ragged hand,
or to give a later Exampl, like those Germanes who took a more special care of being like to Philip Melanchthon, in writing a scribbling and ragged hand,
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But a Minister treadeth upon needles, he walketh upon ice, he danceth upon ropes (to use Nazianzens comparison) if he tread never so little awry he is espied,
But a Minister treadeth upon needles, he walks upon ice, he dances upon ropes (to use Nazianzens comparison) if he tread never so little awry he is espied,
but alas, it is so commonly known, that it is even told at Gath, and published in the streets of Askelon, insomuch that the daughters of Babylon rejoyce,
but alas, it is so commonly known, that it is even told At Gaza, and published in the streets of Ashkelon, insomuch that the daughters of Babylon rejoice,
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but which is worse, Sincerum cupiunt va• incrustare. And whereas it is the Devils practise to hide in a bush the deformity of the Panthers head, to mince and qualifie the offences of other men (as the old Romans were wont to mince the naturall imperfections of their children, by giving them a name of some famous man that had the like;
but which is Worse, Sincere cupiunt va• incrustare. And whereas it is the Devils practice to hide in a bush the deformity of the Panthers head, to mince and qualify the offences of other men (as the old Roman were wont to mince the natural imperfections of their children, by giving them a name of Some famous man that had the like;
Nos quia sericâ veste non utimur, monachi judicamur, quia ebrij non sumus, nec cachinno ora dissolvimus, contumaces vocamur & tristes, si tunica non candueri•, st•tim illud e trivio impostor est & Graecus, saith Hierom. If a Minister be liberall, he is called riotous, if frugall, covetous; if merry, dissolute; if grave, austere; if silent, melancholy;
Nos quia sericâ veste non utimur, Monachi judicamur, quia ebrij non sumus, nec cachinno ora dissolvimus, contumaces vocamur & tristes, si tunica non candueri•, st•tim illud e trivio impostor est & Graecus, Says Hieronymus If a Minister be liberal, he is called riotous, if frugal, covetous; if merry, dissolute; if grave, austere; if silent, melancholy;
In the Primitive Church (when the comparison between Gentilisme and Christianity did much resemble Cleanthes his picture in Tullie, where Voluptuousnesse was painted in a chaire of State,
In the Primitive Church (when the comparison between Gentilism and Christianity did much resemble Cleanthes his picture in Tullie, where Voluptuousness was painted in a chair of State,
Faelices essent artes, inquit Fabius (they be Hieroms words) Si de illis soli artifices judicarent, poëtam non potest nosse nisi qui versum potest stuere, Philosophos non intelligit, nisi qui scit dog matum varietates, &c. Nostra autem quam sit dura conditio hinc potes anima dvertere, quod vulgi sit standum judicio.
Felix's essent arts, inquit Fabius (they be Hieroms words) Si de illis soli artifices judicarent, poëtam non potest nosse nisi qui versum potest stuere, Philosophers non intelligit, nisi qui scit dog matum varietates, etc. Nostra autem quam sit dura Condition hinc potes anima dvertere, quod Vulgi sit standum Judicio.
And if this Doctor of the Gentiles, applying himselfe to the rude capacity of the ignorant Corinthians (for he becomes all things to all men, that by all meanes he might win ne some) use a more familiar phrase,
And if this Doctor of the Gentiles, applying himself to the rude capacity of the ignorant Corinthians (for he becomes all things to all men, that by all means he might win ne Some) use a more familiar phrase,
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and feed them with milke, because they cannot digest strong meate, he is presently by some seducer in that Church censured to be a plain silly fellow, his bodily presence is weake,
and feed them with milk, Because they cannot digest strong meat, he is presently by Some seducer in that Church censured to be a plain silly fellow, his bodily presence is weak,
as did those builders of Jerusalem against Sanballat and Tobiah, and other Enemies of Judah and Benjamine, Neh. 4. 17. Dextra tenet pennam, strictum tenet altera ferrum.
as did those Builders of Jerusalem against Sanballat and Tobiah, and other Enemies of Judah and Benjamin, Neh 4. 17. Dextra tenet pennam, strictum tenet altera ferrum.
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May they not in this case take up Davids complaint, I verily lie among the children of men which are set on fire? They have venenum ptyados, the poyson of a spitting Aspe under their lips, their teeth are spears and arrows,
May they not in this case take up Davids complaint, I verily lie among the children of men which Are Set on fire? They have venenum ptyados, the poison of a spitting Asp under their lips, their teeth Are spears and arrows,
Only for conclusion of this Use, let me intreat you, with the Author of the Epistle to the Hebr. See that yee despise not him that speaketh, I meane Ministeriall speakers:
Only for conclusion of this Use, let me entreat you, with the Author of the Epistle to the Hebrew See that ye despise not him that speaks, I mean Ministerial Speakers:
Forsake not the way of life, because of the blackishnesse of any that sheweth it. Contemn not the word of life, because of the imperfections of any that preacheth it:
Forsake not the Way of life, Because of the blackishnesse of any that shows it. Contemn not the word of life, Because of the imperfections of any that Preacheth it:
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and for all be an unregenerate man, a damned Reprobate himselfe? Then let me exhort you all (my deare Brethren) or rather with Austine, Hortor vos omnes charissimi, meque ipsum hortor vobiscum, I exhort you,
and for all be an unregenerate man, a damned Reprobate himself? Then let me exhort you all (my deer Brothers) or rather with Augustine, Hortor vos omnes charissimi, meque ipsum Hortor vobiscum, I exhort you,
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was he a good man of whom none spake ill, it was spoken of a Lacedemonian. Woe to you when all men speake well of you, saith Christ, Luk. 6. 26. Elias was called a troubler of Israel, Jeremiah a seditious person and a disheartner of the people, Paul an Heritick, a mad man, Athanasius a Witch, a Murtherer,
was he a good man of whom none spoke ill, it was spoken of a Lacedaemonian. Woe to you when all men speak well of you, Says christ, Luk. 6. 26. Elias was called a troubler of Israel, Jeremiah a seditious person and a disheartner of the people, Paul an Heretic, a mad man, Athanasius a Witch, a Murderer,
an Adulterer, yea Christ himselfe, that immaculate Lambe, who had done no wickednesse, a Glutton, a Wine-bibber, a Sorcerer, a boone Companion with Publicans and Sinners.
an Adulterer, yea christ himself, that immaculate Lamb, who had done no wickedness, a Glutton, a Winebibber, a Sorcerer, a boon Companion with Publicans and Sinners.
Let the old Catharists, the Novatians, Donatists, and Pelagians, and the new Puritanes of Rome, who hold an absolute perfection in this life, make Ladders for themselves to climbe into Heaven (as Constantine bad Acesius a Novatian Bishop) here is no room for them in this World.
Let the old Catharists, the Novatians, Donatists, and Pelagians, and the new Puritanes of Rome, who hold an absolute perfection in this life, make Ladders for themselves to climb into Heaven (as Constantine bad Acesius a Novatian Bishop) Here is no room for them in this World.
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For as in the most beautifull face that ever was, there hath been some blemish, ( Venus her selfe was not without a Wart) which though every man do not note, yet by a skilfull Painter it may be observed (which made Zeuxis, when at the request of the Crotonians, he was to draw the Picture of Helena, to be set in one of their Temples, to send for five of the most beautifull Virgins that could be found,
For as in the most beautiful face that ever was, there hath been Some blemish, (Venus her self was not without a Wart) which though every man do not note, yet by a skilful Painter it may be observed (which made Zeuxis, when At the request of the Crotonians, he was to draw the Picture of Helena, to be Set in one of their Temples, to send for five of the most beautiful Virgins that could be found,
and from them all to frame a Picture, by reducing the quintessence of all their beauties into one Modell) So in the most mortifyed man that ever lived, there are some dregs of sin;
and from them all to frame a Picture, by reducing the quintessence of all their beauty's into one Model) So in the most mortified man that ever lived, there Are Some dregs of since;
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and serve it in our mortall Bodies, and obey it in the lusts thereof, and (as I feare some do) as if out-lawed by God and man, say with them in the Psalmist, Come and let us breake their Bonds in sunder,
and serve it in our Mortal Bodies, and obey it in the Lustiest thereof, and (as I Fear Some do) as if outlawed by God and man, say with them in the Psalmist, Come and let us break their Bonds in sunder,
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and cast away their Cords from us, and give liberty to our selves to do what we list, letting the Reines loose to all licentiousnesse? Ut cum carceribus sese effudere quadrigae, Fertur equis aurigae, neque audit currus habenas.
and cast away their Cords from us, and give liberty to our selves to do what we list, letting the Reins lose to all licentiousness? Ut cum carceribus seize effudere quadrigae, Fertur equis aurigae, neque audit Chariots habenas.
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Its one thing with John to sin, and another to commit sin. Its one thing with Paul to walke in the flesh, and another to walke after, and war after the flesh.
Its one thing with John to since, and Another to commit since. Its one thing with Paul to walk in the Flesh, and Another to walk After, and war After the Flesh.
and refusing wages for preaching the Gospell) that we may take away occasion from them that desire occasion, 2 Cor. 11. that we may stop the mouths of mad Dogs,
and refusing wages for preaching the Gospel) that we may take away occasion from them that desire occasion, 2 Cor. 11. that we may stop the mouths of mad Dogs,
but by our good workes which they shall see, be occasioned to glorify God in the day of the visitation, 1 Pet. 2. 12. 1 Pet. 3. 16. The better that any Profession is, the worse is the man that doth abuse it.
but by our good works which they shall see, be occasioned to Glorify God in the day of the Visitation, 1 Pet. 2. 12. 1 Pet. 3. 16. The better that any Profession is, the Worse is the man that does abuse it.
There is no Profession but may give wall to the calling of a Minister (though many in contempt of it, with those foolish Suitors in the Poet, Penelopen relinquunt, & ad ancillas confugiunt ) So then a lewd and unworthy Minister is one of the worst Creatures under Heaven.
There is no Profession but may give wall to the calling of a Minister (though many in contempt of it, with those foolish Suitors in the Poet, Penelopen relinquunt, & and ancillas confugiunt) So then a lewd and unworthy Minister is one of the worst Creatures under Heaven.
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For the truth of this Story, credat Judaeus apella, he that beleives that every word is Gospel, that comes out of a Friers mouth, may give credit to it if it please him.
For the truth of this Story, Credat Judaeus Apella, he that believes that every word is Gospel, that comes out of a Friars Mouth, may give credit to it if it please him.
The Lord cals them stealers of his word, so Austine expounds the place, Jer. 23. 30. Eos dixit Deus furari verba sua, qui boni volunt videri loquendo quae Dei sunt, cum mali sint faciendo quae sua sunt. Aug. de doct. Christ. lib. 4. cap.
The Lord calls them stealers of his word, so Augustine expounds the place, Jer. 23. 30. Eos dixit Deus furari verba sua, qui boni volunt videri Loquendo Quae Dei sunt, cum mali sint faciendo Quae sua sunt. Aug. de doct. christ. lib. 4. cap.
In Gods name why should such a Dunghil (thats to faire a name) possesse a Room and Sanctuary in the House of God? me thinks those words which Caecilius Bishop of Bilta delivered in the Councel of Carthage where Cyprian was President (though all of them erred in the maine point that they handled) are very emphaticall,
In God's name why should such a Dunghill (thats to fair a name) possess a Room and Sanctuary in the House of God? me thinks those words which Caecilius Bishop of Bilta Delivered in the Council of Carthage where Cyprian was President (though all of them erred in the main point that they handled) Are very emphatical,
Fidem dat infidelis, veniam delictorum tribuit sceleratus, & in nomine Christi tingit Antichristus, benedicit a deo maledictus, vitam pollicetur mortuus, pacem dat impacificus, deum invocat blasphemus, sacerdotium administrat profanus.
Fidem that Infidels, veniam delictorum tribuit Sceleratus, & in nomine Christ Tingit Antichrist, benedicit a God Maledictus, vitam pollicetur Mortuus, pacem that impacificus, God invocate Blasphemous, sacerdotium administrat profanus.
An Infidel preacheth the faith, an ungodly Miscreant remits sinnes, Antichrist baptizeth in the name of Christ, he that is cursed of God blesseth, he that is dead promiseth life, Gods Enemy preacheth peace, a Blasphemer cals upon God, a prophane person ministreth about holy things:
an Infidel Preacheth the faith, an ungodly Miscreant remits Sins, Antichrist baptizeth in the name of christ, he that is cursed of God Blesses, he that is dead promises life, God's Enemy Preacheth peace, a Blasphemer calls upon God, a profane person Ministereth about holy things:
whereas thou hatest to be reformed? Psal. 50. 16. 17. Dic quaeso, Propheta tinctura coloratur? Propheta stibio pingitur? Propheta tabulis ac tesseris ludit? Propheta foeneratur? Propheta munera accipit? Saith Appollonius in Eusebius of Montanus and his Disciples:
whereas thou Hatest to be reformed? Psalm 50. 16. 17. Die quaeso, Propheta tinctura coloratur? Propheta stibio pingitur? Propheta Tables ac tesseris Ludit? Propheta foeneratur? Propheta Munera accipit? Says Apollonius in Eusebius of Montanus and his Disciples:
are these indowments of a Prophet? Thou that teachest another, teachest not thou thy self? thou that preachest a man should not steale, dost thou steale? Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest Idolls, committest thou sacriledge? Oh let us not hew Timber out of Gods Wood by our Doctrine,
Are these endowments of a Prophet? Thou that Teachest Another, Teachest not thou thy self? thou that Preachest a man should not steal, dost thou steal? Thou that Sayest a man should not commit adultery, dost thou commit adultery? thou that Abhorrest Idols, Committest thou sacrilege? O let us not hew Timber out of God's Wood by our Doctrine,
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Let us be with John not only crying voices, Matth. 3. but burning and shining Lamps, Joh. 5. Let us not only be Salt to season others, Matth. 5. but let us also have Salt in our selves, Mark. 9. 50. we are called the Light of the World, let us imitate the light of the World, the Sun as lumine, by inlightning them that sit in darkness,
Let us be with John not only crying voices, Matthew 3. but burning and shining Lamps, John 5. Let us not only be Salt to season Others, Matthew 5. but let us also have Salt in our selves, Mark. 9. 50. we Are called the Light of the World, let us imitate the Light of the World, the Sun as lumine, by enlightening them that fit in darkness,
and guiding their Feet in the way of peace, So motu too, by keeping a streight course under the ecliptique line of the Law, without wilfull diverting to the right hand or to the left;
and guiding their Feet in the Way of peace, So motu too, by keeping a straight course under the ecliptic line of the Law, without wilful diverting to the right hand or to the left;
not with the rest of the wandring Stars, be sometimes stationary and sometimes retrograde, and (which is common to all the Planets, sometimes in apogaeo, and then in perigaeo; or (if I may so speake) in apogaeo about Heaven and heavenly things, by our Doctrine,
not with the rest of the wandering Stars, be sometime stationary and sometime retrograde, and (which is Common to all the Planets, sometime in Apogee, and then in perigaeo; or (if I may so speak) in Apogee about Heaven and heavenly things, by our Doctrine,
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Seneca notes of Plato, Epicurus, and Zeno, docebant non quemadmodum ipsi viverent, sed quemadmodum vivendum esset, they taught how a man should live, not as they lived themselves.
Senecca notes of Plato, Epicurus, and Zeno, docebant non quemadmodum ipsi viverent, sed quemadmodum vivendum esset, they taught how a man should live, not as they lived themselves.
But of all others Seneca himselfe may beare the Bell away for a notable Hypocrite in this kinde, who speakes so divinely of a blessed life of Gods providence, of the contempt of the World, that some would have him to be one of those Converts of Nero's Family, of whom the Apostle speakes, Phil. 4. and in favour with this opinion, some have counterfeited Epistles between him and Paul, yet was he one of the most covetous earth-wormes that ever the World bred.
But of all Others Senecca himself may bear the Bell away for a notable Hypocrite in this kind, who speaks so divinely of a blessed life of God's providence, of the contempt of the World, that Some would have him to be one of those Converts of Nero's Family, of whom the Apostle speaks, Philip 4. and in favour with this opinion, Some have counterfeited Epistles between him and Paul, yet was he one of the most covetous earthworms that ever the World bred.
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and stately Pallaces, and pleasant Gardens in Rome, he had gathered in foure yeares space, three thousand times three hundred thousand Sestercies, which makes of our Coine, almost three Milions of pounds.
and stately Palaces, and pleasant Gardens in Room, he had gathered in foure Years Molle, three thousand times three hundred thousand Sesterces, which makes of our Coin, almost three Milions of pounds.
And if our profession out-run our practise in the way to heaven, as John out-run Peter to Christs Sepulchre (which may easily fall out (our tongues are swifter then our feet) yet let not our practise give over,
And if our profession outrun our practice in the Way to heaven, as John outrun Peter to Christ Sepulchre (which may Easily fallen out (our tongues Are swifter then our feet) yet let not our practice give over,
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but follow after, though non passibus aequis, and say to it as Elisha said to Elijah, As the Lord liveth I will not leave thee, I will follow after thee:
but follow After, though non passibus aequis, and say to it as Elisha said to Elijah, As the Lord lives I will not leave thee, I will follow After thee:
and let us alwayes remember that that definition which old Cato gave of an Orator, is very sutable to a Divine, Vir bonus dicendi peritus: and therefore as we must be dicendi periti, good speakers,
and let us always Remember that that definition which old Cato gave of an Orator, is very suitable to a Divine, Vir bonus dicendi Peritus: and Therefore as we must be dicendi Periti, good Speakers,
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For drawing us to a cheerfull performance of this duty, beside the judgement denounced in the latter part of my Text, I will produce a three-fold Cord, which,
For drawing us to a cheerful performance of this duty, beside the judgement denounced in the latter part of my Text, I will produce a threefold Cord, which,
See that no man despise thy youth, 1 Tim. 4. See that no man despise thee, Tit. 2. How shall this be effected? by proud looks? by imperious words? by a grave and majesticall countenance? by gorgeous and costly attyre? these may indeed dazzle the eyes of a few ignorants, which look onely on the appearance (as Magabizius with his majesticall looks, and silken suits at the first did to the Schollers of Zeuxis ) and peradventure they may procure a cap or a knee to our persons,
See that no man despise thy youth, 1 Tim. 4. See that no man despise thee, Tit. 2. How shall this be effected? by proud looks? by imperious words? by a grave and majestical countenance? by gorgeous and costly attire? these may indeed dazzle the eyes of a few Ignorants, which look only on the appearance (as Magabizius with his majestical looks, and silken suits At the First did to the Scholars of Zeuxis) and Peradventure they may procure a cap or a knee to our Persons,
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as in a Scriveners table, when any letter wants its due proportion, the Schollar that takes the Copie for his guide, will imitate that as well as those which are perfectly written.
as in a Scriveners table, when any Letter Wants its due proportion, the Scholar that Takes the Copy for his guide, will imitate that as well as those which Are perfectly written.
A bove majore discit arare minor, not by doctrine, but by example ▪ It's to no purpose for the old Crab in the fable to bid her young ones goe forward,
A above Major discit arare minor, not by Doctrine, but by Exampl ▪ It's to no purpose for the old Crab in the fable to bid her young ones go forward,
Quod mihi praecipis, cur ipse non facis? Aug. de doct. Christ. lib. 4. cap. 27. Gallo similis est praedicator, saith Gregorie. Wherein doth the comparison consist? Inter tenebras praesentis vitae studet venturam, lucem praedicando, quasi cantando, nunciare, dicit enim nox praecessit, &c. That is true, but not all;
Quod mihi praecipis, cur ipse non facis? Aug. de doct. christ. lib. 4. cap. 27. Gallo Similis est Preacher, Says Gregory. Wherein does the comparison consist? Inter Darkness praesentis vitae studet venturam, lucem Preaching, quasi Cantando, nunciare, dicit enim nox Praecessit, etc. That is true, but not all;
Now as God is honored by the holy life of a Preacher, so nothing brings more disgrace then the wicked and scandalous conversation of him that carries the vessels of the Lord.
Now as God is honoured by the holy life of a Preacher, so nothing brings more disgrace then the wicked and scandalous Conversation of him that carries the vessels of the Lord.
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but if one of my familie, my sonne, my friend whom I trust as my right hand, fall into any of these, the disgrace lights not only on him, but it reflects upon me.
but if one of my family, my son, my friend whom I trust as my right hand, fallen into any of these, the disgrace lights not only on him, but it reflects upon me.
But if he who in outward profession is one of the houshold of faith, a steward in Gods house, appointed to give every one of his familie their portion of meate in due season, Christs Embassadour and Vice-gerent shall miscarry,
But if he who in outward profession is one of the household of faith, a steward in God's house, appointed to give every one of his family their portion of meat in due season, Christ Ambassador and Vicegerent shall miscarry,
O heavenly Father, that thy Name may be hallowed, sanctifie the Tribe of Levi, whom thou hast separated from the multitude of Israel, to take them neer unto thy self.
Oh heavenly Father, that thy Name may be hallowed, sanctify the Tribe of Levi, whom thou hast separated from the multitude of Israel, to take them near unto thy self.
Shall many Preachers be damned, as having not expressed that in their lives and conversations which they have delivered to others? what then shall become of them that are called to this honour, and preach not at all:
Shall many Preachers be damned, as having not expressed that in their lives and conversations which they have Delivered to Others? what then shall become of them that Are called to this honour, and preach not At all:
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that cannot say so much for themselves as Iudas, Lord have not I by thy name prophesied? shall they not be condemned at that day upon a nihil dicit? Purgatory (as the authors of it confesse) will then have an end:
that cannot say so much for themselves as Iudas, Lord have not I by thy name prophesied? shall they not be condemned At that day upon a nihil dicit? Purgatory (as the Authors of it confess) will then have an end:
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Pietas, honestas, probitas, privata bon a sunt, said he in the Tragoedy, nay pietas, honestas, probitas, publica bona sunt, they be generall duties which no Christian (whatsoever his calling be) may want:
Pietas, Honestas, Probity, Privata bon a sunt, said he in the Tragedy, nay pietas, Honestas, Probity, Public Bona sunt, they be general duties which no Christian (whatsoever his calling be) may want:
He cannot be bonus civis which is not bonus vir; and yet it is not sufficient for a man that would beare Office in a Corporation, that he is bonus vir, unlesse he be also bonus civis, qualified with such particular vertues,
He cannot be bonus civis which is not bonus vir; and yet it is not sufficient for a man that would bear Office in a Corporation, that he is bonus vir, unless he be also bonus civis, qualified with such particular Virtues,
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and from that translated to another, and then to one of the greatest Bishopricks in the World (insomuch that some of his Successors contended with the Bishop of Rome for primacy) did afterward voluntarily relinquish it.
and from that translated to Another, and then to one of the greatest Bishoprics in the World (insomuch that Some of his Successors contended with the Bishop of Room for primacy) did afterwards voluntarily relinquish it.
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For indeed though he was a fluent Oratour and a great Divine (which got him the sur-name of Theologus ) and so acute a Disputant, that the Arians counted great Athanasius a Childe in respect of him;
For indeed though he was a fluent Orator and a great Divine (which god him the surname of Theologus) and so acute a Disputant, that the Arians counted great Athanasius a Child in respect of him;
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So for us (that I may bring that which hath been spoken home to my purpose) It is not sufficient for us that the World carries an opinion of us, that we are good men in respect of generall vertues,
So for us (that I may bring that which hath been spoken home to my purpose) It is not sufficient for us that the World carries an opinion of us, that we Are good men in respect of general Virtues,
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Seeing the World by wisdome knew not God, in the wisdome of God, it pleased God by the foolishnesse of Preaching, (So the World of Jews and Gentiles counted it) to save them that beleive, 1 Cor. 1. How shall they call on him of whom they have not heard,
Seeing the World by Wisdom knew not God, in the Wisdom of God, it pleased God by the foolishness of Preaching, (So the World of jews and Gentiles counted it) to save them that believe, 1 Cor. 1. How shall they call on him of whom they have not herd,
Christ sent me not to baptize but to preach the Gospell, 1 Cor. 1. 7. his Commission was for both, Go and teach all Nations baptizing them, Matth. 28. His meaning then was this, that the latter was the principall, the other but an appendix unto it.
christ sent me not to baptise but to preach the Gospel, 1 Cor. 1. 7. his Commission was for both, Go and teach all nations baptizing them, Matthew 28. His meaning then was this, that the latter was the principal, the other but an appendix unto it.
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Of the first, we have not many in these parts of this Diocesse (in which Gods name be blessed) I dare boldly speak it, we have at this present day more Baruabasses, Sons of consolation,
Of the First, we have not many in these parts of this Diocese (in which God's name be blessed) I Dare boldly speak it, we have At this present day more Baruabasses, Sons of consolation,
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since the Gospel of Christ was first preached in this Island) yet some few we have (the fewer the better, Satis pauci, satis unus, satis nullus ) in speaking to whom, let me take leave as the Apostle speaks to the Gallatians, to change my voice as Nurses do when they speak to young Children; thou canst not preach.
since the Gospel of christ was First preached in this Island) yet Some few we have (the fewer the better, Satis Pauci, satis Unus, satis nullus) in speaking to whom, let me take leave as the Apostle speaks to the Galatians, to change my voice as Nurse's do when they speak to young Children; thou Canst not preach.
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Yea but thou canst preach, and preach thou must, or else I must say unto thee, friend how camest thou in hither? I add no more, thou wantest Logick and knowledge in the Arts, which are hand-maids to Divinity,
Yea but thou Canst preach, and preach thou must, or Else I must say unto thee, friend how camest thou in hither? I add no more, thou Wantest Logic and knowledge in the Arts, which Are handmaids to Divinity,
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because they despaire of being excellent Preachers, therefore they will do no good at all in their Profession, they seldome look upon Book but when they are in the Church:
Because they despair of being excellent Preachers, Therefore they will do no good At all in their Profession, they seldom look upon Book but when they Are in the Church:
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if thou wantest strong Meat, feed with Milk, catechise and instruct thy hearers in the ground of Religion, pray, heare, read, study, confer, meditate, stir up the Gift of God which is thee, kindle and blow up this fire, desire the best Gifts, 1 Cor. 12. and in so doing, God giving a blessing to thine endeavours, Si non evaseris in summum, at certe multos infra te videbis:
if thou Wantest strong Meat, feed with Milk, catechise and instruct thy hearers in the ground of Religion, pray, hear, read, study, confer, meditate, stir up the Gift of God which is thee, kindle and blow up this fire, desire the best Gifts, 1 Cor. 12. and in so doing, God giving a blessing to thine endeavours, Si non evaseris in summum, At certain multos infra te You will see:
We have many excellent Books of morall Divinity in our English Tongue, and of controversial writers we have no want, furnish thy selfe not with all, but with the best.
We have many excellent Books of moral Divinity in our English Tongue, and of controversial writers we have no want, furnish thy self not with all, but with the best.
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Priusquam sacra volumina vel nomine noverint, priusquam veteris & novi testamenti signa not asque cognoverint, as Nazianzen speaks, having provided themselves of halfe a dozen Sermons, which they have as good right too,
Priusquam sacra volumina vel nomine noverint, priusquam veteris & novi Testamenti Signs not asque cognoverint, as Nazianzen speaks, having provided themselves of half a dozen Sermons, which they have as good right too,
I have no more to say to them, but onely send them that salutation which Horace sent Celsus. Quid mihi Celsus agit monitusque & saepe monendus, Privatas ut quaerat opes,
I have no more to say to them, but only send them that salutation which Horace sent Celsus. Quid mihi Celsus agit monitusque & saepe Monendus, Privatas ut quaerat opes,
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But now for such as have Cures, where the Stipend is so small that it will not maintain a tollerable Preacher (as in some of our large and spacious Parishes, there is scarce so much left as the Pharisees petty tiths, tithe of Mint,
But now for such as have Cures, where the Stipend is so small that it will not maintain a tolerable Preacher (as in Some of our large and spacious Parishes, there is scarce so much left as the Pharisees Petty tiths, tithe of Mint,
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and Anise, and Cummin, little more then would give contentment to a Swine-he ard) if these, not out of any vain-glorious humour of being reputed that they are not,
and Anise, and Cummin, little more then would give contentment to a Swine-he ard) if these, not out of any vainglorious humour of being reputed that they Are not,
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but out of a desire to benefit their Flocks, besides the instructions given them by way of catechising, they shal commit to memory, and deliver other mens labours;
but out of a desire to benefit their Flocks, beside the instructions given them by Way of catechising, they shall commit to memory, and deliver other men's labours;
The mother is worse, that hath breasts full of milke, and will not give suck (which the Dragons deny not the young ones, Lam. 4. 3.) then shee that hath dry breasts and cannot:
The mother is Worse, that hath breasts full of milk, and will not give suck (which the Dragons deny not the young ones, Lam. 4. 3.) then she that hath dry breasts and cannot:
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but like that precious oile that was poured on Aarons head, it must discend to the skirts of his cloathing, the meanest of them that are committed to his charge.
but like that precious oil that was poured on Aaron's head, it must descend to the skirts of his clothing, the Meanest of them that Are committed to his charge.
as the shower upon the Herbs, and as the great raine upon the grasse, Deut. 32. 2. The Priests lips must preserve knowledge, Mal. 2. 7. The Lord hath given me the tongue of the learned, to minister a word in season to him that is weary, Isa. 50. 4. And he that makes no conscience of this is liable to a double curse.
as the shower upon the Herbs, and as the great rain upon the grass, Deuteronomy 32. 2. The Priests lips must preserve knowledge, Malachi 2. 7. The Lord hath given me the tongue of the learned, to minister a word in season to him that is weary, Isaiah 50. 4. And he that makes no conscience of this is liable to a double curse.
The faithfull servant that employeth not his masters talent, shall have it taken from him, Matth. 25. This idoll Shepheard that feedeth not his flock, shall prove a right idoll indeed;
The faithful servant that employeth not his Masters talon, shall have it taken from him, Matthew 25. This idol Shepherd that feeds not his flock, shall prove a right idol indeed;
I am not credulous in believing ill reports of any man (especially of a Minister) but if it be true which I have heard (and by reason of the late Visitation, I have somewhat more then a bare report) it is to be lamented even with teares of blood, that some of extraordinary gifts (as they would be deemed;
I am not credulous in believing ill reports of any man (especially of a Minister) but if it be true which I have herd (and by reason of the late Visitation, I have somewhat more then a bore report) it is to be lamented even with tears of blood, that Some of extraordinary Gifts (as they would be deemed;
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and the greater their gifts are, the greater shall their judgment be if they be found negligent) do scarce once in 12. or 13. years visite a great part of their Flock.
and the greater their Gifts Are, the greater shall their judgement be if they be found negligent) do scarce once in 12. or 13. Years visit a great part of their Flock.
If they afford them once in the year, or at most once in the quarter a dish of Strawberries (as Latimer spake in the same case) it's a dainty, they must hold themselves contented.
If they afford them once in the year, or At most once in the quarter a dish of Strawberries (as Latimer spoke in the same case) it's a dainty, they must hold themselves contented.
I wish it were as good as a dish of Strawberries, and not rather like Caligula's banquet, where all the banquetting stuffe was made of gold, which did only feed the eye, but not the bellie;
I wish it were as good as a dish of Strawberries, and not rather like Caligula's banquet, where all the banqueting stuff was made of gold, which did only feed the eye, but not the belly;
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this banquet is not of gold, but for the most part of a worse mettall (Latin) which with a tinkling noise may tickle the eare, but never fill the stomack.
this banquet is not of gold, but for the most part of a Worse mettle (Latin) which with a tinkling noise may tickle the ear, but never fill the stomach.
and the gathering together of his dispersed Flock our game and advantage: our names may put us in mind of our duties. Conveniunt rebus nomina saepe suis. We are called Shepheards.
and the gathering together of his dispersed Flock our game and advantage: our names may put us in mind of our duties. Conveniunt rebus nomina saepe suis. We Are called Shepherds.
and in his kingdome, preach the word, be instant in season and out of season, 2. Tim. 4. 1. We are Captains of the Lord of Hosts, Let us fight a good fight,
and in his Kingdom, preach the word, be instant in season and out of season, 2. Tim. 4. 1. We Are Captains of the Lord of Hosts, Let us fight a good fight,
and these earthen pitchers shall be ready to be broken at the Well, if our consciences can bear us witnes that we have continued faithful in our Masters service.
and these earthen pitchers shall be ready to be broken At the Well, if our Consciences can bear us witness that we have continued faithful in our Masters service.
No lesse comfort will it be to us, when we can perswade our owne soules that such trees we have planted in the Lords garden, such sheep we have brought into Christs sheepfold;
No less Comfort will it be to us, when we can persuade our own Souls that such trees we have planted in the lords garden, such sheep we have brought into Christ sheepfold;
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And whereas those which follow wisdome shall shine, ut expansum, as that which is stretched out over our heads (the Firmament) those that turne many unto righteousnesse (and let no painful Minister be discouraged) if the fruit of his labours fall short of his expectation. We are but Gods Instruments:
And whereas those which follow Wisdom shall shine, ut expansum, as that which is stretched out over our Heads (the Firmament) those that turn many unto righteousness (and let no painful Minister be discouraged) if the fruit of his labours fallen short of his expectation. We Are but God's Instruments:
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Paul may plant, and Apollos water, but to no purpose, unless God give an encrease. Jeremiah thundered out Gods judgments against the sins of Jerusalem the space of 50. yeares,
Paul may plant, and Apollos water, but to no purpose, unless God give an increase. Jeremiah thundered out God's Judgments against the Sins of Jerusalem the Molle of 50. Years,
Thirdly, and the Image of Pessinuntia dea, or Idaea mater, the Mother of their Gods, which the Romans with great cost and paines brought from Pesinuns, a Town in Asia the lesse, to Rome, and placed in the Temple of their Goddesse Victoria, as a meanes to perpetuate and eternize the felicity of that State.
Thirdly, and the Image of Pessinuntia dea, or Idaea mater, the Mother of their God's, which the Romans with great cost and pains brought from Pesinuns, a Town in Asia the less, to Room, and placed in the Temple of their Goddess Victoria, as a means to perpetuate and eternise the felicity of that State.
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which because they looked no further into, then the out-side and externall Superficies of them (as if a man should busie himselfe with picking and licking the Shell of a Nut, and neglect the Kernell;
which Because they looked no further into, then the outside and external Superficies of them (as if a man should busy himself with picking and licking the Shell of a Nut, and neglect the Kernel;
then the Letters remain in the Book, the practise is perished, Judgment never goes forth. Defluxit lex, Hab 14. its a metaphor borrowed from the Pulse;
then the Letters remain in the Book, the practice is perished, Judgement never Goes forth. Defluxit lex, Hab 14. its a metaphor borrowed from the Pulse;
Judgment was fallen, and Justice could not enter, the faithfull City was become an Harlot, her Princes Rebells and Companions of Theeves, every one loved Gifts and followed after Rewards, they judged not the Fatherlesse,
Judgement was fallen, and justice could not enter, the faithful city was become an Harlot, her Princes Rebels and Sodales of Thieves, every one loved Gifts and followed After Rewards, they judged not the Fatherless,
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and burst the Bonds, Jer. 5. 5. Whereupon the Lord sends his Prophet to the King of Judah, and his Servants, that is, his chiefe Officers and Magistrates, with this Charge, that if they desired to continue their Possessions in that good Land which he had given them,
and burst the Bonds, Jer. 5. 5. Whereupon the Lord sends his Prophet to the King of Judah, and his Servants, that is, his chief Officers and Magistrates, with this Charge, that if they desired to continue their Possessions in that good Land which he had given them,
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and to escape a miserable slavery and captivity under cruell Tyrants, in a strange and Idolatrous Country, into which for their sinnes he was ready to bring them, they should put life into the Law, that the Pulses thereof might be perceived to move.
and to escape a miserable slavery and captivity under cruel Tyrants, in a strange and Idolatrous Country, into which for their Sins he was ready to bring them, they should put life into the Law, that the Pulses thereof might be perceived to move.
Execute Judgment: And because the corruption of mans nature commonly runs from one extream to another, in vitium ducit culpae fuga, here quires that this Judgment be not too violent, but moderate and equitable.
Execute Judgement: And Because the corruption of men nature commonly runs from one extreme to Another, in Vitium Ducit Culpae fuga, Here quires that this Judgement be not too violent, but moderate and equitable.
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He who is King of Kings and Lord of Lords had set him over Nations and over Kingdomes, to pluck up and to root out, Jer. 1. sends him now as his Embassadour into the Kings house,
He who is King of Kings and Lord of lords had Set him over nations and over Kingdoms, to pluck up and to root out, Jer. 1. sends him now as his Ambassador into the Kings house,
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I am vox clamantis, a Cryer or Summoner sent unto you from the great God of Heaven & Earth, who with a mighty hand and out-stretched Arme brought your Fore-Fathers out of the Land of Aegypt, and gave them this fruitfull Land which you now possesse, who being almighty is able to defend you if you shall cleave unto him,
I am vox Clamantis, a Crier or Summoner sent unto you from the great God of Heaven & Earth, who with a mighty hand and outstretched Arm brought your Fore-Fathers out of the Land of Egypt, and gave them this fruitful Land which you now possess, who being almighty is able to defend you if you shall cleave unto him,
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and the same for ever, which was, and which is, and which is to come, without change or shadow of change, that which I have received from him, I deliver unto you:
and the same for ever, which was, and which is, and which is to come, without change or shadow of change, that which I have received from him, I deliver unto you:
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So our Prophet first shewes his Commission, Thus saith the Lord, and then gives his Charge, Execute Judgment: And these be the two Branches into which my Text divideth it selfe.
So our Prophet First shows his Commission, Thus Says the Lord, and then gives his Charge, Execute Judgement: And these be the two Branches into which my Text divides it self.
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In the Commission I note, that a Prophet, and consequently a Minister, who in the new Testament is also called a Prophet, is an Embassadour sent from God unto the Sonnes of men:
In the Commission I note, that a Prophet, and consequently a Minister, who in the new Testament is also called a Prophet, is an Ambassador sent from God unto the Sons of men:
So saith the Apostle, Wee are Embassadours from Christ, as though God did beseech you through us, we pray you in Christs stead, that yee be reconciled unto God, 2 Cor. 5. 20. Let a man so think of us;
So Says the Apostle, we Are ambassadors from christ, as though God did beseech you through us, we pray you in Christ stead, that ye be reconciled unto God, 2 Cor. 5. 20. Let a man so think of us;
as of the Ministers of Christ, and disposes of the secrets of God, 1 Cor. 4. 1. This shewes the Dignity of this Calling, a Calling whether you respect the Author,
as of the Ministers of christ, and disposes of the secrets of God, 1 Cor. 4. 1. This shows the Dignity of this Calling, a Calling whither you respect the Author,
or the Subject, or the end, as far exceeding all others, as Saul in length of body, did the rest of the Israelites: And surely if the Philosopher could call the Stones happy of which the Altar was builded,
or the Subject, or the end, as Far exceeding all Others, as Saul in length of body, did the rest of the Israelites: And surely if the Philosopher could call the Stones happy of which the Altar was built,
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because they were had in honour when others were troden under feet, then much more may they be termed happy, whom the Lord hath separated from their Brethren,
Because they were had in honour when Others were trodden under feet, then much more may they be termed happy, whom the Lord hath separated from their Brothers,
I appeale to your consciences, whether the Vocation of a Priest (so the prophane Gulls of this World call it in disgrace) be not by many reputed the most base and contemptible Calling in the Land;
I appeal to your Consciences, whither the Vocation of a Priest (so the profane Gulls of this World call it in disgrace) be not by many reputed the most base and contemptible Calling in the Land;
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who is sufficient? do not many with the foolish woers in the Poet, Penelop•n relinquere, & ad ancillas confugere, leave the Mistresse and become Suiters to her Maids,
who is sufficient? do not many with the foolish woers in the Poet, Penelop•n Relinquere, & and ancillas confugere, leave the Mistress and become Suitors to her Maids,
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and chuse rather to be of any calling, nay of no calling, to be idle Hunters, riotous Gamesters, loose livers, to be any thing, rather then to be imployed in this great and weighty businesse, of being an Embassadour from God unto the Sonnes of men? But its no matter, Philosophy suffers no great disgrace,
and choose rather to be of any calling, nay of no calling, to be idle Hunters, riotous Gamesters, lose livers, to be any thing, rather then to be employed in this great and weighty business, of being an Ambassador from God unto the Sons of men? But its no matter, Philosophy suffers no great disgrace,
The very Heathen shall in the day of judgement arise against these men, and condemn them, amongst whom this Calling hath alwayes been honoured for the best.
The very Heathen shall in the day of judgement arise against these men, and condemn them, among whom this Calling hath always been honoured for the best.
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It was not scorned by the best Senatour of Rome; insomuch that Gellius having set down four properties of Crassus, which he calls Rerum humanarum maxima & praecipua, the greatest things amongst the sons of men, Quod esset ditissimus, quod nobilissimus, quod eloquentissimus, quod jurisconsultissimus;
It was not scorned by the best Senator of Room; insomuch that Gellius having Set down four properties of Crassus, which he calls Rerum humanarum maxima & Principal, the greatest things among the Sons of men, Quod esset ditissimus, quod nobilissimus, quod eloquentissimus, quod jurisconsultissimus;
Such an one was Moses, the Prince and chiefe of all the Prophets, who did not preach to Pharaoh, and the Israelites, till first instructed by the Lord what he should say.
Such an one was Moses, the Prince and chief of all the prophets, who did not preach to Pharaoh, and the Israelites, till First instructed by the Lord what he should say.
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Such were the Priests of the Law (or at least such they should have been) and therefore the Lord saith, That the Priests lips should preserve knowledge;
Such were the Priests of the Law (or At least such they should have been) and Therefore the Lord Says, That the Priests lips should preserve knowledge;
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Finally, such were all the Prophets before the coming of the Messias, who had this law giuen them, that they should teach no more then he had given them in charge.
Finally, such were all the prophets before the coming of the Messias, who had this law given them, that they should teach no more then he had given them in charge.
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They were sent to preach to all Nations, but not what they would, but what they had in commission from Christ, Teach to observe all things which I have commanded, Mat. 28. 20. Nay, Christ Jesus the Son of God, the Privy Counsellor of the Father, the only Master and Teacher of his Church, did impose this law upon himselfe, telling the Pharisees, that his Doctrine was not his owne,
They were sent to preach to all nations, but not what they would, but what they had in commission from christ, Teach to observe all things which I have commanded, Mathew 28. 20. Nay, christ jesus the Son of God, the Privy Counsellor of the Father, the only Master and Teacher of his Church, did impose this law upon himself, telling the Pharisees, that his Doctrine was not his own,
Now then if the Priests of the Law, if the Prophets, if the Apostles, if Christ Jesus himselfe did not preach any Doctrine but what they received from God,
Now then if the Priests of the Law, if the prophets, if the Apostles, if christ jesus himself did not preach any Doctrine but what they received from God,
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The writings of the ancient Fathers are of especiall use in the Church of God, but they are not sufficient groun is for me to build my Faith upon them.
The writings of the ancient Father's Are of especial use in the Church of God, but they Are not sufficient groun is for me to built my Faith upon them.
I may no more in all things follow their steps, then I may be drunk with Noah, or commit incest with Lot, or be an Adulterer with David, or an Idolater with Solomon, or with Peter deny and forswear Christ.
I may no more in all things follow their steps, then I may be drunk with Noah, or commit Incest with Lot, or be an Adulterer with David, or an Idolater with Solomon, or with Peter deny and forswear christ.
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I say of them all in respect of the Scriptures, as Stankarus a Polonian Heretick spake of our Protestant Writers, in respect of Peter Lombard: Plus valet Petrus Lombardus quam Centum Lutheri, &c. One Peter Lombard is of more worth then 100. Luthers, 200. Melanctons, 300. Bullingers, 400. Peter Martyrs, and 500. Calvins. But one plaine sentence of Scripture is more worth then 100. Austins, 200. Cyprians, 300. Jeremies, 400. Ambroses, 500. Gregories, where their Doctrines are not warrantable by the word of God.
I say of them all in respect of the Scriptures, as Stankarus a Polonian Heretic spoke of our Protestant Writers, in respect of Peter Lombard: Plus valet Peter Lombardus quam Centum Lutheran, etc. One Peter Lombard is of more worth then 100. Luthers, 200. Melanctons, 300. Bullingers, 400. Peter Martyrs, and 500. Calvins. But one plain sentence of Scripture is more worth then 100. Austins, 200. Cyprians, 300. Jeremies, 400. Ambrose, 500. Gregories, where their Doctrines Are not warrantable by the word of God.
I read Cyprian, not as canonical Scripture, but I examine his Writings by the canonicall, and where I find them agreeing, with his due commendations I receive them;
I read Cyprian, not as canonical Scripture, but I examine his Writings by the canonical, and where I find them agreeing, with his due commendations I receive them;
and not so learned, nor so pleasant, nor so powerfull, nor so profitable, if it consist meerly of testimonies from Scripture, without some inspersions at the least of secular learning:
and not so learned, nor so pleasant, nor so powerful, nor so profitable, if it consist merely of testimonies from Scripture, without Some inspersions At the least of secular learning:
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or any thing were more learned then that which will make a man wise unto salvation; or any thing more pleasant then that which is sweeter then honie, or the honie-comb;
or any thing were more learned then that which will make a man wise unto salvation; or any thing more pleasant then that which is Sweeten then honey, or the honeycomb;
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or any thing more powerfull then that which is lively, And mighty in operation, and sharper then any two-edged sword, and entereth through, even to the dividing of the soule and the spirit,
or any thing more powerful then that which is lively, And mighty in operation, and sharper then any two-edged sword, and entereth through, even to the dividing of the soul and the Spirit,
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as the children of the Prophets did of that branch of Coloquintida that was cast into the pot, mors in olla. One sentence in their conceit spoils a whole Sermon, the thing otherwise never so good.
as the children of the prophets did of that branch of Coloquintida that was cast into the pot, mors in olla. One sentence in their conceit spoils a Whole Sermon, the thing otherwise never so good.
and miserably beaten before the Tribunall seate of God for reading of Tullie; which although he (writing to a certain Lady, who was too much addicted to reading of secular Authors) he relates as a story:
and miserably beaten before the Tribunal seat of God for reading of Tullie; which although he (writing to a certain Lady, who was too much addicted to reading of secular Authors) he relates as a story:
Yet when the same was objected against him by Ruffinus, and without question Lactantius, and Tertullian, and Austin, and some others of the Fathers deserved to lick of the whip for this as well as Hierome, who were so throughly acquainted with all secular Writers, that (as he himselfe speaks of some of them) a man cannot tell whether he shall more admire them for their secular learning,
Yet when the same was objected against him by Ruffinus, and without question Lactantius, and Tertullian, and Austin, and Some Others of the Father's deserved to lick of the whip for this as well as Jerome, who were so thoroughly acquainted with all secular Writers, that (as he himself speaks of Some of them) a man cannot tell whither he shall more admire them for their secular learning,
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It's lawfull for the Hebrews to spoile the Aegyptians, so that it be not to make a golden Calfe of the spoile. 3. St. Paul himself sometimes brings sentences out of secular Writers, as Tit. 1. 14. NONLATINALPHABET.
It's lawful for the Hebrews to spoil the egyptians, so that it be not to make a golden Calf of the spoil. 3. Saint Paul himself sometime brings sentences out of secular Writers, as Tit. 1. 14..
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an heroicall verse out of Epimenides. So Acts 17. We are his generation, part of an heroicall verse out of Aratus: and 1 Cor. 15. Evill words corrupt good manners, a comicall verse out of Menander. 4. There is but one truth,
an heroical verse out of Epimenides. So Acts 17. We Are his generation, part of an heroical verse out of Aratus: and 1 Cor. 15. Evil words corrupt good manners, a comical verse out of Menander. 4. There is but one truth,
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but only an Illustration, or amplification of a Doctrine. 2. It must be sparingly used in popular Congregations. 3. As an Israelite, when he was to marrie a captive woman taken in the Wars, was first to shave her head, and pare her nayls:
but only an Illustration, or amplification of a Doctrine. 2. It must be sparingly used in popular Congregations. 3. As an Israelite, when he was to marry a captive woman taken in the Wars, was First to shave her head, and pare her nails:
So a Minister, when he is in his Sermon, to joyne a sentence of a secular Writer with the Scripture, hee must shave and pare off all superstition, prophanenesse, idolatry,
So a Minister, when he is in his Sermon, to join a sentence of a secular Writer with the Scripture, he must shave and pare off all Superstition, profaneness, idolatry,
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and whatsoever may seem to be repugnant to the doctrine of godliness. 4. He must so carry himselfe in this business, that his Hearers may be benefited, his Duty discharged, and Gods Name glorified. 2. Observe;
and whatsoever may seem to be repugnant to the Doctrine of godliness. 4. He must so carry himself in this business, that his Hearers may be benefited, his Duty discharged, and God's Name glorified. 2. Observe;
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such a one was Moses, &c. The charge contains two branches. 1. Judgement must be executed. 2. It must be executed without partiality, it must be just judgement.
such a one was Moses, etc. The charge contains two branches. 1. Judgement must be executed. 2. It must be executed without partiality, it must be just judgement.
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I deliver them in these two Propositions: 1. It is the duty of a good Magistrate, to see that the good lawes of his Countrey be duly and speedily executed. 2. A Magistrate must with out partiality,
I deliver them in these two Propositions: 1. It is the duty of a good Magistrate, to see that the good laws of his Country be duly and speedily executed. 2. A Magistrate must with out partiality,
Ye judge not for men but for God, 2 Chron. 19. 6. And cursed is hee that doth the worke of the Lord negligently, Jer. 48. The Law of it selfe is a dead letter, execution is the soule of it.
You judge not for men but for God, 2 Chronicles 19. 6. And cursed is he that does the work of the Lord negligently, Jer. 48. The Law of it self is a dead Letter, execution is the soul of it.
In this case they are no better then Scar-crows, which being set up in the Fields by Husband-men to keep away Birds, at the first because they seem to be fenced with bows,
In this case they Are no better then Scarecrows, which being Set up in the Fields by Husbandmen to keep away Birds, At the First Because they seem to be fenced with bows,
as Solomon hath well observed, Eccles. 8. 11. Where sentence is not executed speedily against an evill worke, the hearts of the sonnes of men are fully set in them to do evill.
as Solomon hath well observed, Eccles. 8. 11. Where sentence is not executed speedily against an evil work, the hearts of the Sons of men Are Fully Set in them to do evil.
So they are now, and they are therefore so now, because Sentence is not executed speedily against an evill work, the complaint is great (too true I doubt) that there is too great remisnesse in executing Judgment,
So they Are now, and they Are Therefore so now, Because Sentence is not executed speedily against an evil work, the complaint is great (too true I doubt) that there is too great remissness in executing Judgement,
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whereof some because they would not be holden busie bodies, others because they would not be counted rash and indiscreet persons, others because they would be reputed gentle and quiet men, content themselves with the honour of their Office,
whereof Some Because they would not be held busy bodies, Others Because they would not be counted rash and indiscreet Persons, Others Because they would be reputed gentle and quiet men, content themselves with the honour of their Office,
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the Graecians took Sosthenes and beat him before the Judgment Seat, but Gallio cared nothing for these things, Act. 18. In some particulars conducing to the publick good we see some hope of Reformation,
the Greeks took Sosthenes and beatrice him before the Judgement Seat, but Gallio cared nothing for these things, Act. 18. In Some particulars conducing to the public good we see Some hope of Reformation,
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But there be many other things of a civill nature, the redresse whereof would prove much beneficiall to the whole Publick, which Gallio is pleased to wink at;
But there be many other things of a civil nature, the redress whereof would prove much beneficial to the Whole Public, which Gallio is pleased to wink At;
or how able and sufficient for his particular place, if he shall be deficient in the practise of those duties, which are proper to that State and Condition of life, wherein God hath placed him? Now a fearelesse and just,
or how able and sufficient for his particular place, if he shall be deficient in the practice of those duties, which Are proper to that State and Condition of life, wherein God hath placed him? Now a fearless and just,
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Take one or two examples, Psal. 106. They joyned themselves to Baalpeor, and ate the Offerings of the dead, they provoked him to anger with their own inventions,
Take one or two Examples, Psalm 106. They joined themselves to Baalpeor, and ate the Offerings of the dead, they provoked him to anger with their own Inventions,
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but when Phineas stood up & executed Judgment, the Plague was staied, and the Lord said unto Moses, Phineas the Son of Eliazer, the Son of Aaron the Priest, hath turned away mine anger,
but when Phinehas stood up & executed Judgement, the Plague was stayed, and the Lord said unto Moses, Phinehas the Son of Eliazer, the Son of Aaron the Priest, hath turned away mine anger,
and turn their backs upon their Enemies, the sinner is put to death, and the Lord turneth from his fierce wrath, See Jos. 7. for Sauls bloody house and cruelty against the Gibeonites, God sends cleanness of teeth in all the Cities,
and turn their backs upon their Enemies, the sinner is put to death, and the Lord turns from his fierce wrath, See Jos. 7. for Saul's bloody house and cruelty against the Gibeonites, God sends cleanness of teeth in all the Cities,
See 2 Sam. 21. But till judgement be executed upon Sauls bloody Family, let David do what he can, the Lord will not be appeased toward the Land. Till Achan be stoned, let Joshuah and all the Elders of Israel rent their Clothes,
See 2 Sam. 21. But till judgement be executed upon Saul's bloody Family, let David do what he can, the Lord will not be appeased towards the Land. Till achan be stoned, let Joshua and all the Elders of Israel rend their Clothes,
If a Land be defiled with blood, do what otherwise may be done, it will not be cleansed but by the blood of him that shed it, Numb. 25. 23. Thus then when the Gods of the Earth execute Judgment upon the transgressours of the Law, they give an inhibition to the God of Heaven from further proceeding:
If a Land be defiled with blood, do what otherwise may be done, it will not be cleansed but by the blood of him that shed it, Numb. 25. 23. Thus then when the God's of the Earth execute Judgement upon the transgressors of the Law, they give an inhibition to the God of Heaven from further proceeding:
so shalt thou take evill away forth of the mids of thee, Deut. 13. Deut 19. and in other places, what evill? not only malum culpae, but that which is a consequent and fruit of it, malum paenae too,
so shalt thou take evil away forth of the mids of thee, Deuteronomy 13. Deuteronomy 19. and in other places, what evil? not only malum Culpae, but that which is a consequent and fruit of it, malum Paenae too,
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and let the Reines loose to all licentiousnesse, ut cum carceribus sese effudêre quadrigae, fertur equis auriga, as if there were no providence in the Almighty.
and let the Reins lose to all licentiousness, ut cum carceribus seize effudêre quadrigae, fertur equis auriga, as if there were no providence in the Almighty.
whereof you have many examples in the Book of Judges, to which David alludeth, Psal. 106. The wrath of the Lord was kindled against his people, insomuch that he abhorred his owne Inheritance,
whereof you have many Examples in the Book of Judges, to which David alludeth, Psalm 106. The wrath of the Lord was kindled against his people, insomuch that he abhorred his own Inheritance,
and upon all Israel? of Israel there fell by the hands of the Philistims at two Battels 3400. Hophni and Phineas were both slain with the Sword, old Eli at the newes broke his neck, his Daughter in Law, Phineas his Wife, at the hearing thereof was brought to Bed before her time,
and upon all Israel? of Israel there fell by the hands of the philistines At two Battles 3400. Hophni and Phinehas were both slave with the Sword, old Eli At the news broke his neck, his Daughter in Law, Phinehas his Wife, At the hearing thereof was brought to Bed before her time,
this is meant by that which is so often repeated in that Book, In those daies there was no King in Israel, Judg. 17. 6. 18. 1. 21. 25. that is, no ordinary Magistrate to inflict condigne punishment upon notorious Offenders.
this is meant by that which is so often repeated in that Book, In those days there was no King in Israel, Judges 17. 6. 18. 1. 21. 25. that is, no ordinary Magistrate to inflict condign punishment upon notorious Offenders.
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Caelum undi { que } et undi { que } pontus, or with one that enters into a maze, where he finds it an easie entry, Sed revocare gradum, hoc opus, hic labor est.
Caelum undi { que } et undi { que } pontus, or with one that enters into a maze, where he finds it an easy entry, said revocare Gradum, hoc opus, hic labour est.
He that is to contend with a potent and contentious adversary, must as he that undertakes voyage to the East-Indies, furnish himself before hand with 2. or 3. yeares provision at the least,
He that is to contend with a potent and contentious adversary, must as he that undertakes voyage to the East indies, furnish himself before hand with 2. or 3. Years provision At the least,
the Medicine proves worse then the Disease, insomuch that if a man shall in the end prevaile against his Adversary, he may peradventure give the same answer to his Neighbours that rejoyce for his successe, that Pyrrhus gave his friends, who came to congratulate with him,
the Medicine Proves Worse then the Disease, insomuch that if a man shall in the end prevail against his Adversary, he may Peradventure give the same answer to his Neighbours that rejoice for his success, that Phyrrhus gave his Friends, who Come to congratulate with him,
This makes some willing rather to part with their own Right, then to buy it at so high a rate, in those places ubi major erit expensarum sumptus quam sententiae fructus, as one complained of the Popes Court.
This makes Some willing rather to part with their own Right, then to buy it At so high a rate, in those places ubi Major erit expensarum sumptus quam sententiae fructus, as one complained of the Popes Court.
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I do not, I cannot, I will not lay the blame upon the reverend Judges, who sit to heare and determine Causes in their severall Courts, the Causes that come before them are many,
I do not, I cannot, I will not lay the blame upon the reverend Judges, who fit to hear and determine Causes in their several Courts, the Causes that come before them Are many,
so the Magistrate (who is the Physitian of the body politick, as the other is of the naturall bodie) lest he erre in prescribing medicines, must dive into the bottome of the cause, heare witnesses, examine evidences, weigh all circumstances,
so the Magistrate (who is the physician of the body politic, as the other is of the natural body) lest he err in prescribing medicines, must dive into the bottom of the cause, hear Witnesses, examine evidences, weigh all Circumstances,
It's good counsell which was given to the Israelites touching the abuse done to the Levites Wife by the Benjamites: 1. Consider apart. 2. Consult amongst your selves. 3. Givesentence.
It's good counsel which was given to the Israelites touching the abuse done to the Levites Wife by the Benjamites: 1. Consider apart. 2. Consult among your selves. 3. Givesentence.
No sinner was by the law of God so severely punished as the Idolater, but not upon a bare hear say. (For Si unusquisque erit accusator, quis erit innoeens? ) The Judge must seek and make search,
No sinner was by the law of God so severely punished as the Idolater, but not upon a bore hear say. (For Si unusquisque erit accusator, quis erit innoeens?) The Judge must seek and make search,
but it is the Kings honour to search out a matter, Prov. 25. 1. So did Job, a petty King as some suppose (a Judg at the least) When I knew not the the cause, I sought it out diligently, Job 29. 16. But he that for expedition gives sentence upon the first relation, may judge as untruly, as the accuser informes falsly;
but it is the Kings honour to search out a matter, Curae 25. 1. So did Job, a Petty King as Some suppose (a Judge At the least) When I knew not the the cause, I sought it out diligently, Job 29. 16. But he that for expedition gives sentence upon the First Relation, may judge as untruly, as the accuser informs falsely;
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But I blame most the wrangling Client, whom I define a Salamander, that loves alwaies to be broyling in the fire of contention, Qui lachrymas mittit, cum nil lachrymabile cernit.
But I blame most the wrangling Client, whom I define a Salamander, that loves always to be broiling in the fire of contention, Qui lachrymas Sends, cum nil lachrymabile cernit.
A rough Ismael, that hath his hand against every man, he goes not to law out of a desire o• peace (for what hath he to do with peace) nor out of an honest desire of maintaining his owne Right (his own conscience can tell him he hath none) but either out of a desire of revenge,
A rough Ishmael, that hath his hand against every man, he Goes not to law out of a desire o• peace (for what hath he to do with peace) nor out of an honest desire of maintaining his own Right (his own conscience can tell him he hath none) but either out of a desire of revenge,
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but which is better, honest, conscionable, religious, and to use Jethroes words concerning Magistrates, men of courage, fearing God, men dealing truly and hating covetousnesse:
but which is better, honest, conscionable, religious, and to use Jethro's words Concerning Magistrates, men of courage, fearing God, men dealing truly and hating covetousness:
and levell all their paines and studies, not at the publick good (which every private Trades-man in the works of his calling should principally intend;
and level all their pains and studies, not At the public good (which every private Tradesman in the works of his calling should principally intend;
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When these shall meet with a tough and wrangling Client (as it is not like but Birds of a feather will meet) they will invent for his and their own advantage mille nocendi artes, a thousand delusory and venatory delaies, by demurrers and Writs of Errour,
When these shall meet with a tough and wrangling Client (as it is not like but Birds of a feather will meet) they will invent for his and their own advantage mille nocendi arts, a thousand delusory and venatory delays, by demurrers and Writs of Error,
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Maggots and flesh-flies feed on galled Horse-backs, and putrified soares, which if the skin were whole and sound, would quickly perish for want of food.
Maggots and Flesh-flies feed on galled Horse-backs, and Putrified soars, which if the skin were Whole and found, would quickly perish for want of food.
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And many Empiricks that want meanes and have little practise, when they meet with a Patient that is for their purpose, will impoyson the wound that it may be long in healing,
And many Empirics that want means and have little practice, when they meet with a Patient that is for their purpose, will impoison the wound that it may be long in healing,
as Christ was first brought before Pilate as a computent Judge, before whom he was to be tried, thence upon better advise was sent to Herod, where after he had been falsely accused,
as christ was First brought before Pilate as a computent Judge, before whom he was to be tried, thence upon better Advice was sent to Herod, where After he had been falsely accused,
and when after much trouble and many journies and long time spent, and (that which is not only of war (as Vespasian laid it was) but of Law-Suits also, the string and strength) much mony wasted, he is in good hope of Sentence, in comes a Prohibition and blowes all away, Velut ventus folia, aut panniculum tectorium.
and when After much trouble and many journeys and long time spent, and (that which is not only of war (as Vespasian laid it was) but of Law-Suits also, the string and strength) much money wasted, he is in good hope of Sentence, in comes a Prohibition and blows all away, Velut ventus folia, Or panniculum tectorium.
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Methinks those Verses which were made of Caesar and Bibulus, when they were Consuls, the one being little better then a Cypher to supply the room, the other ruling at his pleasure, may not unfitly be applied to our Ecclesiasticall and civill Courts.
Methinks those Verses which were made of Caesar and Bibulus, when they were Consuls, the one being little better then a Cypher to supply the room, the other ruling At his pleasure, may not unfitly be applied to our Ecclesiastical and civil Courts.
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and as Philip (in Plutarch) said of two Brethren, whereof one was called alteruter, and the other uterque; having heard them both speak, out of a dislike he had of the one, and approbation of the other:
and as Philip (in Plutarch) said of two Brothers, whereof one was called alteruter, and the other Uterque; having herd them both speak, out of a dislike he had of the one, and approbation of the other:
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alteruter (quoth he) shall be uterque, and uterque shall be neuter. In our Fore-Fathers daies, the Ecclesiasticall power did not only stretch over Ecclesiasticall persons,
alteruter (quoth he) shall be Uterque, and Uterque shall be neuter. In our Fore-Fathers days, the Ecclesiastical power did not only stretch over Ecclesiastical Persons,
Then he might well have been tearmed (and so he was by some) uterque, but now the case is altered, alteruter is become uterque, and uterque is become a plain neuter; or rather as Vlysses tearmed himselfe to Polyphemus NONLATINALPHABET, a no body.
Then he might well have been termed (and so he was by Some) Uterque, but now the case is altered, alteruter is become Uterque, and Uterque is become a plain neuter; or rather as Ulysses termed himself to Polyphemus, a no body.
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So that when on the one side I consider the Stiles and Papall Commands (for I think they had them from Rome ) which our Ecclesiasticall Judges use in their Monitories and Citations;
So that when on the one side I Consider the Stile and Papal Commands (for I think they had them from Room) which our Ecclesiastical Judges use in their Monitors and Citations;
and on the other side, finde how little is effected, and how easie all their doings are dashed out of countenance at the first sight of a Prohibition, it makes me call to minde the Story of a Lacedemonian, who hearing a Nightingale singing in a Hedge, supposed she had been some great Bird,
and on the other side, find how little is effected, and how easy all their doings Are dashed out of countenance At the First sighed of a Prohibition, it makes me call to mind the Story of a Lacedaemonian, who hearing a Nightingale singing in a Hedge, supposed she had been Some great Bird,
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but having afterwards catched her, and found her almost nothing but a few feathers, he said, vox es, praeterque nihil, and I cannot better resemble them then unto the counterfeit shewes of Semiramis, when she fought against the King of India, which a far off seemed to be Elephants and dromedaries,
but having afterwards catched her, and found her almost nothing but a few Feathers, he said, vox es, praeterque nihil, and I cannot better resemble them then unto the counterfeit shows of Semiramis, when she fought against the King of India, which a Far off seemed to be Elephants and dromedaries,
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Or to those Enemies of Agesilaus which seemed as they had been Giants, but one of them being gotten, it was found that they had stuffed their Dabblets and Breeches only to this end, that they might appeare terrible to their Enemies.
Or to those Enemies of Agesilaus which seemed as they had been Giants, but one of them being got, it was found that they had stuffed their Dabblets and Breeches only to this end, that they might appear terrible to their Enemies.
but when it swels above its compasse, and overflowes the Banks, Sternit agros, sternit sata laeta boumque labores, it sweeps away and makes havock of all things that comes in its way.
but when it Swells above its compass, and overflows the Banks, Sternit agros, sternit Satan Laeta boumque labores, it sweeps away and makes havoc of all things that comes in its Way.
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My wish is, that every river were confined within its own bank, that for the more speedy dispatch of Law-Suits, every Court were bounded within its own limits, that neither Ecclesiasticall would incroach upon Civill,
My wish is, that every river were confined within its own bank, that for the more speedy dispatch of Law-Suits, every Court were bounded within its own Limits, that neither Ecclesiastical would encroach upon Civil,
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nor Civill upon Ecclesiasticall, that when Prohibitions are granted, and the suggestion not sufficiently proved, the party wronged may be speedily dispatched by consultation,
nor Civil upon Ecclesiastical, that when Prohibitions Are granted, and the suggestion not sufficiently proved, the party wronged may be speedily dispatched by consultation,
Its piety and commiseration of the Clergy, that moves me thus to speak, who between these are tossed up and down like Balls in a Tenes-Court, having no sooner ended in one, they must begin a fresh in the other;
Its piety and commiseration of the Clergy, that moves me thus to speak, who between these Are tossed up and down like Balls in a Tenes-Court, having no sooner ended in one, they must begin a fresh in the other;
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So that in this case it falls out with a Minister, as with a silly fly, which with much labour and trouble having got out of a Spiders webb, presently falls into another that holds her fast,
So that in this case it falls out with a Minister, as with a silly fly, which with much labour and trouble having god out of a Spiders web, presently falls into Another that holds her fast,
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and the Motto agrees very well, aut petit aut urget. Thus far of my former Proposition (its the duty of a Magistrate to see that the good and wholesome Lawes of his Country be duly and speedily executed) together with a touch by way of use of some impediments, which stop the due Execution of Judgment, both in matters criminall and civill; the latter followeth.
and the Motto agrees very well, Or petit Or urget. Thus Far of my former Proposition (its the duty of a Magistrate to see that the good and wholesome Laws of his Country be duly and speedily executed) together with a touch by Way of use of Some impediments, which stop the due Execution of Judgement, both in matters criminal and civil; the latter follows.
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Judge righteously between every man and his Brother, and the stranger that is with him, yee shall have no respect of persons in Judgment, Deut. 1. 16. 17. Yee shall not wrest the Law, Deut. 16. 19. and by Jehosophat, in every cause that shall come before you, between blood and blood, between Law and Precept, Statute and Judgment, yee shall judge the people according to right, 2 Chron. 9. 10. he must not be so hard hearted,
Judge righteously between every man and his Brother, and the stranger that is with him, ye shall have no respect of Persons in Judgement, Deuteronomy 1. 16. 17. Ye shall not wrest the Law, Deuteronomy 16. 19. and by Jehoshaphat, in every cause that shall come before you, between blood and blood, between Law and Precept, Statute and Judgement, ye shall judge the people according to right, 2 Chronicles 9. 10. he must not be so hard hearted,
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not honour of the great, for thou shalt not honour the person of the mighty, Lev. 19. 15. not consent of the multitude for thou shalt not follow a multitude to do evill;
not honour of the great, for thou shalt not honour the person of the mighty, Lev. 19. 15. not consent of the multitude for thou shalt not follow a multitude to do evil;
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because reward blindeth the eies of the wise, and perverteth the words of the Just, Deut. 16. 19. The Law must be the Copy he must write by, the rule he must build by, the Cynosura he must saile by;
Because reward blinds the eyes of the wise, and perverteth the words of the Just, Deuteronomy 16. 19. The Law must be the Copy he must write by, the Rule he must built by, the Cynosura he must sail by;
This the Aegyptians figured by the hieroglyfical from of a man without eyes or hands, intimating thereby that he should neither have hands to receive bribes,
This the egyptians figured by the hieroglyfical from of a man without eyes or hands, intimating thereby that he should neither have hands to receive Bribes,
For the effecting whereof, three things are to be avoyded as so many dangerous rocks, any of which of it self is enough to cause him make ship-wrack of honesty and a good conscience.
For the effecting whereof, three things Are to be avoided as so many dangerous Rocks, any of which of it self is enough to cause him make shipwreck of honesty and a good conscience.
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Facite me Romanae urbis Episcopum, & ero pretinus Christianus, said the wicked Pagan in Hierome: Give a covetous man such and such an Office, give him gold enough,
Facite me Romanae urbis Bishop, & Ero pretinus Christian, said the wicked Pagan in Jerome: Give a covetous man such and such an Office, give him gold enough,
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if too short, he stretched out their joynts till they were as long as the Bed. For avoyding of this, the Judg must remember that it is a property of every good Officer and Magistrate to be an hater of covetousnesse, as a thing e•diametro repugnant to his profession, Exod. 18. 21. And that he cannot act such works of darkness though never so closely,
if too short, he stretched out their Joints till they were as long as the Bed For avoiding of this, the Judge must Remember that it is a property of every good Officer and Magistrate to be an hater of covetousness, as a thing e•diametro repugnant to his profession, Exod 18. 21. And that he cannot act such works of darkness though never so closely,
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but a Magistrate must be a man of courage, and where doth courage appear, but in resisting the mighty, in using the severity of the Law against Great ones if they offend.
but a Magistrate must be a man of courage, and where does courage appear, but in resisting the mighty, in using the severity of the Law against Great ones if they offend.
He is NONLATINALPHABET, as the Poet called a King, a Shepheard of his people, and should have that care over those that are under his charge which a Shepheard hath over his Flock;
He is, as the Poet called a King, a Shepherd of his people, and should have that care over those that Are under his charge which a Shepherd hath over his Flock;
Hath not God styled the Magistrate with his owne name, Psal. 82. I have said ye are gods? Hath he not made him a promise of his presence and assistance? God standeth in the congregation of gods, he is a Judge among Gods. He will be with you in the cause and judgement, 2 Chr. 19. 6. And he that hath assurance of Gods presence, needs not feare any other,
Hath not God styled the Magistrate with his own name, Psalm 82. I have said you Are God's? Hath he not made him a promise of his presence and assistance? God Stands in the congregation of God's, he is a Judge among God's He will be with you in the cause and judgement, 2 Christ 19. 6. And he that hath assurance of God's presence, needs not Fear any other,
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This every man may see (if his own affections will not tutor him in this point) in Davids love to his sonne Absolon, an incestuous person, a murtherer, a Rebell against his own Father, one that sought to kill him from whom he received life:
This every man may see (if his own affections will not tutor him in this point) in Davids love to his son Absalom, an incestuous person, a murderer, a Rebel against his own Father, one that sought to kill him from whom he received life:
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when his Mother was found guilty, 1 King. 15. 13. And which made Seleucus, King of the Locrenses to be cruell unto himself, that he might shew some pity on his sonne,
when his Mother was found guilty, 1 King. 15. 13. And which made Seleucus, King of the Locrenses to be cruel unto himself, that he might show Some pity on his son,
But this, how potent soever to flesh and blood, must not prevail with Gods Deputy and Vice-gerent, to cause him to make the least digression from the course of Justice.
But this, how potent soever to Flesh and blood, must not prevail with God's Deputy and Vicegerent, to cause him to make the least digression from the course of justice.
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or the wife that lyeth in thy bosome, or thy friend which is as thine owne soule, shall offend the law, thou shalt deale with him according to law, Deut. 13. All should be of like kinn to the Judge, he should be as it is said of Melchisedec, without Father, without Mother, without Kindred;
or the wife that lies in thy bosom, or thy friend which is as thine own soul, shall offend the law, thou shalt deal with him according to law, Deuteronomy 13. All should be of like kinn to the Judge, he should be as it is said of Melchizedek, without Father, without Mother, without Kindred;
and Favourites, if they be as dear to thee as thine own eye, or right hand, erue, abscinde, cut them off, cast them from thee, part with them rather then they shall part thee and justice.
and Favourites, if they be as dear to thee as thine own eye, or right hand, Rescue, Abscind, Cut them off, cast them from thee, part with them rather then they shall part thee and Justice.
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though through want of faith their best works were but splendida peccata ) when sundry young Nobles had conspired to reduce Tarquin after his banishment, he proceeded with to lesse severity against his owne,
though through want of faith their best works were but splendida Peccata) when sundry young Nobles had conspired to reduce Tarquin After his banishment, he proceeded with to less severity against his own,
About the beginning of Edward the sixth his Reign, when in stead of Romish Superstition and Idolatry, the Gospel of Christ began to be planted in England, Clarles the Emperour made request to the King and his Councell in behalf of the Lady Marie the Kings sister, that she might have Masse in her house, without prejudice of Law;
About the beginning of Edward the sixth his Reign, when in stead of Romish Superstition and Idolatry, the Gospel of christ began to be planted in England, Charles the Emperor made request to the King and his Council in behalf of the Lady Marry the Kings sister, that she might have Mass in her house, without prejudice of Law;
the Councell amongst other matters of policy, consulting about this, sent unto the King Arch-Bishop Cranmer, and Ridley then Bishop of London, to intreat for the same, who coming before him alleadged the best reasons they could to accomplish it;
the Council among other matters of policy, consulting about this, sent unto the King Arch-Bishop Cranmer, and Ridley then Bishop of London, to entreat for the same, who coming before him alleged the best Reasons they could to accomplish it;
Then they set on him another way, alleadging Civill and Politick reasons, her neerness unto him in blood, the dangers the denial thereof might bring to the Realm, the breach of Amity on the Emperours part, the troubles and rebellions the deniall thereof might renew at home;
Then they Set on him Another Way, alleging Civil and Politic Reasons, her nearness unto him in blood, the dangers the denial thereof might bring to the Realm, the breach of Amity on the emperors part, the Troubles and rebellions the denial thereof might renew At home;
and that he was ready to part with Goods, and Kingdome, and life, and whatsoever he had, rather then to yeild to that which he knew certainly to be against the Truth:
and that he was ready to part with Goods, and Kingdom, and life, and whatsoever he had, rather then to yield to that which he knew Certainly to be against the Truth:
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and cannot finde Entertainment with some that professe it: nor should Justice exclaim, that she is sometimes shouldered out of her Predicament of Quality,
and cannot find Entertainment with Some that profess it: nor should justice exclaim, that she is sometime shouldered out of her Predicament of Quality,
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I have perswaded my selfe far better things of you ( R. J. ) who as you have a long time already given sufficient demonstration of your learning and abilities,
I have persuaded my self Far better things of you (R. J.) who as you have a long time already given sufficient demonstration of your learning and abilities,
Onely for conclusion, because you are men, and therefore cannot challenge unto your selves any immunity or priviledge from falling, let me beseech you, that the Doctrines already proposed and proved, may serve as Rules to keep you in an even course;
Only for conclusion, Because you Are men, and Therefore cannot challenge unto your selves any immunity or privilege from falling, let me beseech you, that the Doctrines already proposed and proved, may serve as Rules to keep you in an even course;
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honour the mighty, pitty the poore, respect friends and favourites, love kindred, but still, Salva pietate & justitia preferr truth and a good conscience before them all:
honour the mighty, pity the poor, respect Friends and favourites, love kindred, but still, Salva Piate & justitia prefer truth and a good conscience before them all:
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and if yee doe them, the evill shall dread you, the good shall pray for you, the Heavens shall applaud you, the Angels shall rejoyce at you, God shall blesse you with his best blessings and yee shall not need to be ashamed,
and if ye do them, the evil shall dread you, the good shall pray for you, the Heavens shall applaud you, the Angels shall rejoice At you, God shall bless you with his best blessings and ye shall not need to be ashamed,
For the better effecting of that which hath been spoken concerning righteous judgment, some things are required of others who come hither to act their parts in such businesses as are to be handled at these Assizes:
For the better effecting of that which hath been spoken Concerning righteous judgement, Some things Are required of Others who come hither to act their parts in such businesses as Are to be handled At these Assizes:
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so whatsoever comes to the Judge to be determined according to Law, must first passe through the hands of witnesses and Jurors, and Pleaders, and others;
so whatsoever comes to the Judge to be determined according to Law, must First pass through the hands of Witnesses and Jurors, and Pleaders, and Others;
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if the Jury agree upon a Verdict contrary to the evidence, or if the Lawyer respect his Clyent more then the truth, and study rather to shew himselfe Dicendi peritum, then Virum bonum, as if he were one of Protagoras his Schollers, whose profession (as Gellius tells us) was to teach Quanam verborum industria causa infirmior fieret fortior, how to make the worse Cause seem the better:
if the Jury agree upon a Verdict contrary to the evidence, or if the Lawyer respect his Client more then the truth, and study rather to show himself Dicendi peritum, then Virum bonum, as if he were one of Protagoras his Scholars, whose profession (as Gellius tells us) was to teach Quanam verborum Industria causa infirmior fieret fortior, how to make the Worse Cause seem the better:
How can the Judge, who (unlesse the contrary be privately knowne unto him) is to proceed, Secundum allegata & probata, but faile in executing of Judgment and righteousnesse?
How can the Judge, who (unless the contrary be privately known unto him) is to proceed, Secundum allegata & Approved, but fail in executing of Judgement and righteousness?
To these I should now have directed my speech, but being prevented by the time, I onely begg at Gods hands, that hee would work in the heart of every man who is to be imployed in any of these businesses,
To these I should now have directed my speech, but being prevented by the time, I only beg At God's hands, that he would work in the heart of every man who is to be employed in any of these businesses,
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Hoc orbis terrarum comprobat: quota tu pars es orbis terrarum qui solus facis cum homine scelelerato & pacem orbis dissolvis. Theod. lib. 2. cap. 16. Athan. Epist. ad solitariam vitamagentes. Bellar. lib. 3. de Eccles. milit. cap. 16. Idem lib. 4. cap. 5. Alii flammis exusti, alii ferro perempti, alii flagris verberati, alii cruciati patibulo, &c.
Hoc Orbis terrarum comprobat: quota tu pars es Orbis terrarum qui solus facis cum homine scelelerato & pacem Orbis dissolvis. Theod. lib. 2. cap. 16. Athan Epistle ad solitariam vitamagentes. Bellar lib. 3. de Eccles. Milit. cap. 16. Idem lib. 4. cap. 5. Alii flammis exusti, alii Ferro perempti, alii flagris verberati, alii cruciati patibulum, etc.
Brevi occupapavit doctrina Lutheri, non solum multa regna in partibus septentrionalibus sed etiam usque ad Indos excurrere ausa est. Bel. lib. 3. de Pont. Ro ca. 23
Brevi occupapavit Doctrina Lutheran, non solum Multa regna in partibus septentrionalibus sed etiam usque ad Indos excurrere ausa est. Bel. lib. 3. the Pont. Ro circa 23
Tertul. de resurrectione carnis. Per••us. Eckius Pighius contro. 3. de scriptura. Ludov. Canoninonicus Lateranenss orat hab. in Concil. Trid. vide Chem. in exam. Concil. Trid. & Tuellum in defen. apol. cap. 19. 20. Si quis habeat interpretationem Roma•nae Eccl. de aliquo loco scripturae etiamsi nec sciat nec intelligat an aut quomod. eum cum scripturis conveniat; habet tamen ipsissimum dei verbum, Hosius de expresso dei verbo.
Tertulian de resurrection carnis. Per••us. Eckius Pighius Control. 3. de Scripture. Ludov Canoninonicus Lateranenss Orat hab. in Council. Triad vide Chemistry in exam. Council. Triad & Tuellum in Defend. Apollinarian. cap. 19. 20. Si quis habeat interpretationem Roma•nae Ecclesiastes de Aliquo loco Scriptures Even if nec sciat nec Intelligat an Or Quondam. Eum cum Scriptures Conveniat; habet tamen ipsissimum dei verbum, Hosius de expresso dei verbo.
Tacitus lib. 14. Annal quoties fugas & caedes jussit princeps, toties gratiae diis actae quaeque rerum secundarum olim nunc publicae cladis insigniae fuere.
Tacitus lib. 14. Annal How often fugas & caedes Jussit princeps, Twice Gratiae Dis actae quaeque rerum secundarum Once nunc publicae cladis insigniae fuere.
