for, if you please, these words, without any wrong unto them, will naturally fall either into three several parts, every one of them containing in it a great lesson for our instruction; or into two;
for, if you please, these words, without any wrong unto them, will naturally fallen either into three several parts, every one of them containing in it a great Lesson for our instruction; or into two;
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falling afterwards into the hands of Attalus King of Pergamus, whom he had grievously offended, the King brings him to the top of an high Cliffe, which was called by the name of NONLATINALPHABET, the Horse,
falling afterwards into the hands of Attalus King of Pergamos, whom he had grievously offended, the King brings him to the top of an high Cliff, which was called by the name of, the Horse,
We read of one Phryne, a beautiful Harlot, that feasting one day amongst her Companions, in the end they fell upon a sport, wherein it was agreed, whatsoever one did all the rest must follow and do the same.
We read of one Phryne, a beautiful Harlot, that feasting one day among her Sodales, in the end they fell upon a sport, wherein it was agreed, whatsoever one did all the rest must follow and do the same.
or thus, Deceive not your selves, it is not a point greatly material. To deceive our selves, or suffer another to deceive us, arrive both at one point.
or thus, Deceive not your selves, it is not a point greatly material. To deceive our selves, or suffer Another to deceive us, arrive both At one point.
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When Mephibosheth, Jonathans lame son, came to David to excuse himself for not attending him in his flight, My servant deceived me, saith he, and thy servant is lame.
When Mephibosheth, Jonathans lame son, Come to David to excuse himself for not attending him in his flight, My servant deceived me, Says he, and thy servant is lame.
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Indeed if we were either lame or imperfect, had we some invincible impediment, against which it availed not to strive, this might be some Apology for us when we are deceived:
Indeed if we were either lame or imperfect, had we Some invincible impediment, against which it availed not to strive, this might be Some Apology for us when we Are deceived:
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He that finds himself betrayed, if he well examine himself, he shall find he hath an Heifer, something or other that is near and dear unto him, which not carefully watched doth him many times ill offices.
He that finds himself betrayed, if he well examine himself, he shall find he hath an Heifer, something or other that is near and dear unto him, which not carefully watched does him many times ill Offices.
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Now either of these is enough to overthrow all possibility of this precept, of not being deceived; for it cannot be but we should be deceived in what we know not.
Now either of these is enough to overthrow all possibility of this precept, of not being deceived; for it cannot be but we should be deceived in what we know not.
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For that NONLATINALPHABET, that mockery, which here he denies can befall God, is nothing else but that deceit which here he teaches ought not to befall us.
For that, that mockery, which Here he Denies can befall God, is nothing Else but that deceit which Here he Teaches ought not to befall us.
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But, beloved, if any man should reply upon our blessed Apostle, and tell him, Am I like God, that I should look not to be deceived? this cannot excuse him;
But, Beloved, if any man should reply upon our blessed Apostle, and tell him, Am I like God, that I should look not to be deceived? this cannot excuse him;
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Now that we may the better see what is lockt up in this Precept, we will consider first who they are to whom this precept of Christian infallibility is given, together with the means how we may attain it;
Now that we may the better see what is locked up in this Precept, we will Consider First who they Are to whom this precept of Christian infallibility is given, together with the means how we may attain it;
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for since there was no other likelyhood, but as amongst other men, so amongst Christians, doubts, debates, dissentions would arise, men alwayes have thought it a thing very equitable, that, by the providence of God, there should in some part of the Church,
for since there was no other likelihood, but as among other men, so among Christians, doubts, debates, dissensions would arise, men always have Thought it a thing very equitable, that, by the providence of God, there should in Some part of the Church,
Which command that you may the better conceive and drink in, let us see what it is that a man must do who resolves to obey the Apostle, and not to be deceived: It is not much;
Which command that you may the better conceive and drink in, let us see what it is that a man must do who resolves to obey the Apostle, and not to be deceived: It is not much;
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The burthen of this precept laid upon you by the blessed Apostle I told you consisted of two parts, What, and Why: That part of your burthen which contains What, I see you will willingly take up;
The burden of this precept laid upon you by the blessed Apostle I told you consisted of two parts, What, and Why: That part of your burden which contains What, I see you will willingly take up;
It is a question made by John Gerson, sometimes Chancellor of Paris, Quorsum mihi mea conscientia, si mihi secundum alienam conscientiam vivendum est & moriendum? Wherefore hath God given me the light of reason and conscience,
It is a question made by John Gerson, sometime Chancellor of paris, Quorsum mihi mea conscientia, si mihi secundum alienam conscientiam vivendum est & Moriendum? Wherefore hath God given me the Light of reason and conscience,
if I must suffer my self to be led and governed by the reason and conscience of another man? Will any of you befriend me so far as to assoile this question? For I must confesse I cannot.
if I must suffer my self to be led and governed by the reason and conscience of Another man? Will any of you befriend me so Far as to assoil this question? For I must confess I cannot.
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Think we that the neglect of these our faculties shall escape unpunished with God? Saint Basil tells us, that the man that is utterly devoid of all education,
Think we that the neglect of these our faculties shall escape unpunished with God? Saint Basil tells us, that the man that is utterly devoid of all education,
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yet even such an one, if he doth offend, shall not escape unpunished, because he hath not used those common notions ingrafted by God in his heart, to that end for which they were given.
yet even such an one, if he does offend, shall not escape unpunished, Because he hath not used those Common notions ingrafted by God in his heart, to that end for which they were given.
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It were a thing worth looking into, to know the reason why men are so generally willing, in point of Religion, to cast themselves into other mens armes,
It were a thing worth looking into, to know the reason why men Are so generally willing, in point of Religion, to cast themselves into other men's arms,
Is it because it is modesty and humility to think another mans reason better then our own? Indeed I know not how it comes to pass, we account it a vice, a part of envy, to think another mans goods,
Is it Because it is modesty and humility to think Another men reason better then our own? Indeed I know not how it comes to pass, we account it a vice, a part of envy, to think Another men goods,
to contemn the advice and help of others, in love and admiration to our own conceipts, to depress and disgrace other mens, this is the foul vice of pride:
to contemn the Advice and help of Others, in love and admiration to our own conceits, to depress and disgrace other men's, this is the foul vice of pride:
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but altogether to mistrust and relinquish our own faculties, and commend our selves to others, this is de ingenio suo pessimè mereri, nothing but poverty of spirit and indiscretion.
but altogether to mistrust and relinquish our own faculties, and commend our selves to Others, this is de ingenio Sue pessimè mereri, nothing but poverty of Spirit and indiscretion.
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Look through Spain and Italy, jumenta sunt, non homines, they are not men, but beasts, and Issachar - like patiently couch down under every burthen their superiors lay upon them.
Look through Spain and Italy, Jumenta sunt, non homines, they Are not men, but beasts, and Issachar - like patiently couch down under every burden their superiors lay upon them.
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it may be therefore good policy for him to suppresse all busie enquiry in his auditory, that so increase of knowledge in them might not at length discover some ignorance in him.
it may be Therefore good policy for him to suppress all busy enquiry in his auditory, that so increase of knowledge in them might not At length discover Some ignorance in him.
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Last of all, the fault may be in the people themselves, who because they are loth to take pains (and search into the grounds of knowledge is evermore painfull,) are well content to take their ease, to gild their vice with goodly names,
Last of all, the fault may be in the people themselves, who Because they Are loath to take pains (and search into the grounds of knowledge is evermore painful,) Are well content to take their ease, to gild their vice with goodly names,
Sl•idan the Historian observes, that it was grown a custom in his time for great persons to provide them Chanteries and Chaplains, to celebrate their Obits,
Sl•idan the Historian observes, that it was grown a custom in his time for great Persons to provide them Chantries and Chaplains, to celebrate their Obits,
and large endowment for them, that so perpetually day and night, every hour successively, without intermission, by some one or other, there might intercession be made to God for her unto the worlds end;
and large endowment for them, that so perpetually day and night, every hour successively, without intermission, by Some one or other, there might Intercession be made to God for her unto the world's end;
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yet greatly desirous to seem learned, procured himself many servants, of which some he caused to study the Poets, some the Orators, some the Historians, some the Philosophers,
yet greatly desirous to seem learned, procured himself many Servants, of which Some he caused to study the Poets, Some the Orators, Some the Historians, Some the Philosophers,
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but content your selves to take them up on trust, and repose your selves altogether on the wit and knowledge of us that are your Teachers, what is this in a manner but to account with your selves that our knowledge is yours, that you know all that we know, who are but your servants in Jesus Christ? We have a common saying, NONLATINALPHABET, Many Scholars prove far better then their Masters.
but content your selves to take them up on trust, and repose your selves altogether on the wit and knowledge of us that Are your Teachers, what is this in a manner but to account with your selves that our knowledge is yours, that you know all that we know, who Are but your Servants in jesus christ? We have a Common saying,, Many Scholars prove Far better then their Masters.
Would you bear a part in this saying, and prove better then we that are your Teachers? then make our knowledge yours, not as the Roman Gentleman did, by imputation,
Would you bear a part in this saying, and prove better then we that Are your Teachers? then make our knowledge yours, not as the Roman Gentleman did, by imputation,
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because that knowing all that they could teach him, he staid not there, but by his own search and study he arrives at a degree of knowledge beyond his Masters.
Because that knowing all that they could teach him, he stayed not there, but by his own search and study he arrives At a degree of knowledge beyond his Masters.
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St. Basil, in his Sermons upon some of the Psalmes, taxes a sort of men, who thought it a sin to know more of God then the Tradition of their fathers would give them leave;
Saint Basil, in his Sermons upon Some of the Psalms, Taxes a sort of men, who Thought it a since to know more of God then the Tradition of their Father's would give them leave;
Beloved, there is not a more immediate way to fall into this reproof of St. Basil, and to hinder all advancement and growth of Christian knowledge amongst the common sort of men,
beloved, there is not a more immediate Way to fallen into this reproof of Saint Basil, and to hinder all advancement and growth of Christian knowledge among the Common sort of men,
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Saint Hierome, in the preface to his Comments on the Epistle to the Galatians, much commends Marcella, a Gentlewoman of Rome, for this, that in her pursuit of Christian knowledge, she would receive nothing from him more Pythagorico, upon trust,
Saint Jerome, in the preface to his Comments on the Epistle to the Galatians, much commends Marcella, a Gentlewoman of Room, for this, that in her pursuit of Christian knowledge, she would receive nothing from him more Pythagorico, upon trust,
and upon his bare word and authority, but would so throughly sift and try all things of her self, ut sentirem me (saith he,) non tam discipulam habere quàm judicem, that she seemed not so much to be my scholar and hearer as my judge.
and upon his bore word and Authority, but would so thoroughly sift and try all things of her self, ut sentirem me (Says he,) non tam discipulam habere quàm Judicem, that she seemed not so much to be my scholar and hearer as my judge.
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and be not onely hearers, but judges too? Nec protinus quicquid respondetur rectum putare, neither to adore all things for Gospel which our betters tell us,
and be not only hearers, but judges too? Nec Immediately quicquid respondetur rectum putare, neither to adore all things for Gospel which our betters tell us,
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to know the reasons, try the authorities, and never rest our selves, till we can take up that conclusion of the Psalmist, As we have heard, so have we seen in the city of our God.
to know the Reasons, try the authorities, and never rest our selves, till we can take up that conclusion of the Psalmist, As we have herd, so have we seen in the City of our God.
and to conciliate you the more to God and your Reason, I will open one thing farther unto you, which is this, That you put off the care of your Faith and Religion from your selves on other men sundry waies,
and to conciliate you the more to God and your Reason, I will open one thing farther unto you, which is this, That you put off the care of your Faith and Religion from your selves on other men sundry ways,
For, to be able to judge what persons, what reports are credible, is a point of strength, of which that age is not capable; NONLATINALPHABET, saith Epicharmus ;
For, to be able to judge what Persons, what reports Are credible, is a point of strength, of which that age is not capable;, Says Epicharmus;
and this large and reall exception which we have against education, I verily perswade my self, that if the best and strongest ground of most mens Religion were open'd, it would appear to be nothing else.
and this large and real exception which we have against education, I verily persuade my self, that if the best and Strongest ground of most men's Religion were opened, it would appear to be nothing Else.
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Secondly, Antiquity, what is it else (God onely excepted) but mans Authority born some ages afore us? Now for the Truth of things, time makes no alteration;
Secondly, Antiquity, what is it Else (God only excepted) but men authority born Some ages afore us? Now for the Truth of things, time makes no alteration;
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When therefore Antiquity is pleaded for the proof of any conclusion commended to you for true, be you carefull to know whether it be antiquissima, whether it be most ancient, yea or no:
When Therefore Antiquity is pleaded for the proof of any conclusion commended to you for true, be you careful to know whither it be antiquissima, whither it be most ancient, yea or no:
and infused some error into them, and made it publick, the publickness of the error gaines Authority to it, and enterchangeably prevailes with private persons to entertain it.
and infused Some error into them, and made it public, the publicness of the error gains authority to it, and enterchangeably prevails with private Persons to entertain it.
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so bitterly, to complain of the small number of good men, carefull of God and Truth? Neither is the complaint proper to Scripture, it is the common complaint of all that have left any Records of Antiquity behind them.
so bitterly, to complain of the small number of good men, careful of God and Truth? Neither is the complaint proper to Scripture, it is the Common complaint of all that have left any Records of Antiquity behind them.
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The best that I can say of argument and reason drawn from universality and multitude, is this, such reason may perchance well serve to excuse an error, but it can never serve to warrant a Truth.
The best that I can say of argument and reason drawn from universality and multitude, is this, such reason may perchance well serve to excuse an error, but it can never serve to warrant a Truth.
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Fourthly, Councels and Synods, and consent of Churches, these indeed may seem of some force, they are taken to be the strongest weapons which the Church had fought with;
Fourthly, Counsels and Synods, and consent of Churches, these indeed may seem of Some force, they Are taken to be the Strongest weapons which the Church had fought with;
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yet this is still humane Authority after another fashion: let me add one thing, that the Truth hath not been more relieved by these, then it hath been distressed.
yet this is still humane authority After Another fashion: let me add one thing, that the Truth hath not been more relieved by these, then it hath been distressed.
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I have read, that the Nobility of Rome, upon some fancy or other, thought fit, that all servants should wear a kind of garment proper to them, that so it might be known who were servants, who were free-men:
I have read, that the Nobilt of Room, upon Some fancy or other, Thought fit, that all Servants should wear a kind of garment proper to them, that so it might be known who were Servants, who were freemen:
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for perceiving in what multitudes servants were in most places, they feared that the singularity of their garment might be an item to them to take notice of their multitude,
for perceiving in what Multitudes Servants were in most places, they feared that the singularity of their garment might be an item to them to take notice of their multitude,
for many times it might well have proved a great means to have endangered the Truth, by making the enemies thereof to see their own strength, and work upon that advantage;
for many times it might well have proved a great means to have endangered the Truth, by making the enemies thereof to see their own strength, and work upon that advantage;
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NONLATINALPHABET. That man of Misery, whose wofull end occasioned this discourse in St. Luke, whence I have chosen out these few words as my subject to treat of at this time, much desires that one from the dead might be sent unto his brethren, to give them warning that they come not into that place of Torment in which himself was.
. That man of Misery, whose woeful end occasioned this discourse in Saint Lycia, whence I have chosen out these few words as my Subject to Treat of At this time, much Desires that one from the dead might be sent unto his brothers, to give them warning that they come not into that place of Torment in which himself was.
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as young Polydor in the Tragedy enters the Stage, and may speak unto you as he did unto his Auditors in another language, I come from the pit of the dead, from the Gates of utter darknesse, where the Devil hath his mansion far removed from God.
as young Polydore in the Tragedy enters the Stage, and may speak unto you as he did unto his Auditors in Another language, I come from the pit of the dead, from the Gates of utter darkness, where the devil hath his mansion Far removed from God.
for, ubi mors non est, where shall we find rest ▪ in what shall we joy, if the good things of our life deceive us? Certainly so disconsolate a piece of newes could never come,
for, ubi mors non est, where shall we find rest ▪ in what shall we joy, if the good things of our life deceive us? Certainly so disconsolate a piece of news could never come,
but my Text pulls you by the ear, and bids you beware, lest even these good things (for so men commonly call them,) may be amongst those things, which,
but my Text pulls you by the ear, and bids you beware, lest even these good things (for so men commonly call them,) may be among those things, which,
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But neither the sowreness of the message, nor any pretended unseasonableness of the times, must hinder us from communicating unto you what the Spirit of God shall put into our hearts.
But neither the sourness of the message, nor any pretended unseasonableness of the times, must hinder us from communicating unto you what the Spirit of God shall put into our hearts.
and our morall Books tell us of a vice which they call NONLATINALPHABET, Intempestivity, an indiscretion by which unwise and unexperienced men see not what befits times, persons, occasions.
and our moral Books tell us of a vice which they call, Intempestivity, an indiscretion by which unwise and unexperienced men see not what befits times, Persons, occasions.
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are you innocent? it serves to admonish you, and teaches you prevention ▪ NONLATINALPHABET, Jupiters dice, we say, alwaies run fortunately. The word of God, wheresoever, whensoever, by whomsoever sown, never returnes back fruitless unto him that sent it.
Are you innocent? it serves to admonish you, and Teaches you prevention ▪, Jupiter's dice, we say, always run fortunately. The word of God, wheresoever, whensoever, by whomsoever sown, never returns back fruitless unto him that sent it.
St. Bernard, commenting upon the Canticles, takes occasion much to bewail his Brothers death; and by reason of that digression delivers many profitable lessons concerning our common mortality.
Saint Bernard, commenting upon the Canticles, Takes occasion much to bewail his Brother's death; and by reason of that digression delivers many profitable Lessons Concerning our Common mortality.
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But one Berengarius, a bitter enemy unto him, scoffing at him for so doing, asks him in scorn, quid funeri cum nuptiis? What hath a funerall to do with a Marriage-song? By his leave that made it, this was but a foolish question;
But one Berengarius, a bitter enemy unto him, scoffing At him for so doing, asks him in scorn, quid funeri cum Nuptiis? What hath a funeral to do with a Marriage-song? By his leave that made it, this was but a foolish question;
Let therefore no cavilling Berengarius ask me, quid funeri cum nuptiis? what hath a sad Sermon to do with Shrove-tide? For, cùm volet Spiritus, when the Spirit will, who,
Let Therefore not caviling Berengarius ask me, quid funeri cum Nuptiis? what hath a sad Sermon to do with Shrove-tide? For, cùm volet Spiritus, when the Spirit will, who,
do but alter the time, and recordare, remember, will immediately become cave, beware. Aristotle tells us, that expectation and memory are but the same thing;
do but altar the time, and Remember, Remember, will immediately become cave, beware. Aristotle tells us, that expectation and memory Are but the same thing;
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and forthwith you shall see, that recordare quae recepisti, remember that thou hast received, will become cave ne recipias, beware that thou receive not;
and forthwith you shall see, that Remember Quae Recepisti, Remember that thou hast received, will become cave ne recipias, beware that thou receive not;
first, a preface, in the first word, Fili, Sonne. Secondly, the body of the words themselves, Remember thou hast received, &c. The words we will further divide,
First, a preface, in the First word, Fili, Son. Secondly, the body of the words themselves, remember thou hast received, etc. The words we will further divide,
For, two things most contrary, sweetnesse and bitterness, compassion and exprobration, in two or three words so strangely coucht and mixt together I have not lightly found, Fili & recordare, Son, remember ;
For, two things most contrary, sweetness and bitterness, compassion and exprobration, in two or three words so strangely couched and mixed together I have not lightly found, Fili & Remember, Son, Remember;
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so to add misery to the enough already miserable, and increase his woe? NONLATINALPHABET, Reverence to so great a man must teach us well to weigh what we speak or what we think.
so to add misery to the enough already miserable, and increase his woe?, reverence to so great a man must teach us well to weigh what we speak or what we think.
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The man with whom he speaks had called him Father, out of complement therefore and formality he calls him Son. But this carries a countenance of Courtship and levity.
The man with whom he speaks had called him Father, out of compliment Therefore and formality he calls him Son. But this carries a countenance of Courtship and levity.
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Others have thought that Abraham did this out of his naturall goodness, and that he therefore used this gentle compellation of Fili, Son, to one utterly cast off,
Others have Thought that Abraham did this out of his natural Goodness, and that he Therefore used this gentle compellation of Fili, Son, to one utterly cast off,
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Abraham here hath well expressed this, for, Fili and Recordare, Son, Remember, they are no other then natura and Patria: Fili comes from his bowells and naturall goodness;
Abraham Here hath well expressed this, for, Fili and Remember, Son, remember, they Are no other then Nature and Patria: Fili comes from his bowels and natural Goodness;
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Amongst the ancient Roman inscriptions which are preserved unto posterity, I find one written upon a Roman Gentleman, where amongst other his commendations it is recorded, Nescivit quid esset maledicere, he knew not how to speak contumeliously to any man:
among the ancient Roman inscriptions which Are preserved unto posterity, I find one written upon a Roman Gentleman, where among other his commendations it is recorded, Nescivit quid esset maledicere, he knew not how to speak contumeliously to any man:
and I have heard it reported of Philip the second, that famous King of Spain in our own memory, that he so wonderfully could contain himself, that in his whole life he never gave any man a harsh word.
and I have herd it reported of Philip the second, that famous King of Spain in our own memory, that he so wonderfully could contain himself, that in his Whole life he never gave any man a harsh word.
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And what then can we conceive why any man should delight in the use of vile language? for it is so useless and so unprofitable a vice, that except a man did love a vice for its own sake, he can give no reason why he doth affect it.
And what then can we conceive why any man should delight in the use of vile language? for it is so useless and so unprofitable a vice, that except a man did love a vice for its own sake, he can give no reason why he does affect it.
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for nothing more ingratiates us with men then that blessing of Nepthali, eloquia pulchritudinis, gracious language, quae nè illos quidem quos damnat offendit.
for nothing more ingratiates us with men then that blessing of Naphtali, eloquia pulchritudinis, gracious language, Quae nè Illos quidem quos damnat offendit.
Abraham could not release this poor man of his pain, he could not so much as procure a mitigation of it, he found no means to provide him a drop of cold water;
Abraham could not release this poor man of his pain, he could not so much as procure a mitigation of it, he found no means to provide him a drop of cold water;
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Beloved, let our occasions be as different as the Sea and a Cypresse-tree, yet, if we love our art of goodness as well as he did his art of painting the Cypress, erit locus etiam huic cupresso, there will be room enough to express it,
beloved, let our occasions be as different as the Sea and a Cypress tree, yet, if we love our art of Goodness as well as he did his art of painting the Cypress, erit locus etiam huic cupresso, there will be room enough to express it,
So from the preface I come to the words, Remember thou hast received thy good things, &c. You may remember I beg'd leave of you ere while, for the better use and application I am to make of them, to change the words;
So from the preface I come to the words, remember thou hast received thy good things, etc. You may Remember I begged leave of you ere while, for the better use and application I am to make of them, to change the words;
For, as the Apothecary, when he finds himself at a loss, and cannot procure the drug he would have, takes NONLATINALPHABET, a quid pro quo, as they call it, another drug or Simple that shall be of the same,
For, as the Apothecary, when he finds himself At a loss, and cannot procure the drug he would have, Takes, a quid Pro quo, as they call it, Another drug or Simple that shall be of the same,
That therefore you may not hereafter, when it is too late, hear from Abraham, Recordare quòd recepisti, Remember thou hast received, let me intreat you this day,
That Therefore you may not hereafter, when it is too late, hear from Abraham, Remember quòd Recepisti, remember thou hast received, let me entreat you this day,
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In some sense therefore or other you may not receive the good things of this life, otherwise why is it cast in this mans dish that he received them? The next word is, tua bona, thy good things:
In Some sense Therefore or other you may not receive the good things of this life, otherwise why is it cast in this men dish that he received them? The next word is, tua Bona, thy good things:
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Take heed how thou call this present state of things thy life. Nature taught Euripides the Poet to ask this question, Who knowes whether to live be to die,
Take heed how thou call this present state of things thy life. Nature taught Euripides the Poet to ask this question, Who knows whither to live be to die,
and open to none, ne si bona quidem fortuna venerit, no though good fortune her self should come and knock? Beloved, here I am in bivio. For answer to this question;
and open to none, ne si Bona quidem fortuna venerit, no though good fortune her self should come and knock? beloved, Here I am in Bivio. For answer to this question;
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art thou able to confront occasions, to converse amongst men, to wrestle with temptations, and take no foile? In a word, Art thou able, with the three in Daniel, to go through the fire,
art thou able to confront occasions, to converse among men, to wrestle with temptations, and take no foil? In a word, Art thou able, with the three in daniel, to go through the fire,
or pleasures over-master thee? canst thou not touch pitch but thou must be defiled with it? Then do as Aristippus servants did, leave thy gold behind thee;
or pleasures overmaster thee? Canst thou not touch pitch but thou must be defiled with it? Then do as Aristippus Servants did, leave thy gold behind thee;
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And how then shall they, with Abraham himself, avoid this bitter exprobration of Recepisti, thou hast received, but that some way or other even they that have received them may justly be said not to have received them? J. Caesar when he had considered of his estate,
And how then shall they, with Abraham himself, avoid this bitter exprobration of Recepisti, thou hast received, but that Some Way or other even they that have received them may justly be said not to have received them? J. Caesar when he had considered of his estate,
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and summ'd it up, and found for how great a summe he was in debt, beyond what he was worth, he merrily said, Tantum me oportet habere ut nihil habeam, So much must I have that I may give every man his own, and my self have nothing.
and summed it up, and found for how great a sum he was in debt, beyond what he was worth, he merrily said, Tantum me oportet habere ut nihil habeam, So much must I have that I may give every man his own, and my self have nothing.
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pay all these thy debts, and leave thy self nothing, and lo, thou hast found the wonderfull art of receiving much at the hands of God, and yet receiving nothing.
pay all these thy debts, and leave thy self nothing, and lo, thou hast found the wonderful art of receiving much At the hands of God, and yet receiving nothing.
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thou refeshest thy self with dainty restoring Physick, whilst the sick indeed perisheth for want of care, recepisti. Take heed, every vanity, every superfluity, every penny that thou hast misspent to the prejudice of him that wants,
thou refeshest thy self with dainty restoring Physic, while the sick indeed Perishes for want of care, Recepisti. Take heed, every vanity, every superfluity, every penny that thou hast misspent to the prejudice of him that Wants,
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he that doth thus, to him there can be no more objected a Recepisti, then there can unto the Sun that he received his beames, which he hath communicated to the world;
he that does thus, to him there can be no more objected a Recepisti, then there can unto the Sun that he received his beams, which he hath communicated to the world;
For now we think, by and by we may infer, May we not do with our own what we list? we think we are NONLATINALPHABET, no action of account lies against us, we fear no recepisti. Beloved, there is more danger in the use of that word then you are aware of;
For now we think, by and by we may infer, May we not do with our own what we list? we think we Are, no actium of account lies against us, we Fear no Recepisti. beloved, there is more danger in the use of that word then you Are aware of;
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When Laban had overtaken Jacob, and began to chide with him, These daughters, saith he, are my daughters, these children are my children, these cattell are my cattell,
When Laban had overtaken Jacob, and began to chide with him, These daughters, Says he, Are my daughters, these children Are my children, these cattle Are my cattle,
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Nabal, a man of the same letters, and of the same garb and quality with Laban, when David sent unto him to require relief of him, speakes in the same Sibboleth; Shall I take, saith he, my bread, and my water,
Nabal, a man of the same letters, and of the same garb and quality with Laban, when David sent unto him to require relief of him, speaks in the same Sibboleth; Shall I take, Says he, my bred, and my water,
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even the Prince which ruleth in the aire, the God of this world, the devil; for, he setting upon our Saviour in the Gospel, courts him in the same manner;
even the Prince which Ruleth in the air, the God of this world, the Devil; for, he setting upon our Saviour in the Gospel, Courts him in the same manner;
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Sed malè dum recitas incipit esse tuus, but if once you read it amisse, its now yours, and no longer mine. We read in the Book of Joshua, that the Gold and Silver which was in Jerico was all Gods,
said malè dum recitas incipit esse Thy, but if once you read it amiss, its now yours, and no longer mine. We read in the Book of joshua, that the Gold and Silver which was in Jericho was all God's,
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and musing much to find there such a summe, and long consulting what to do, at length they all agreed in this, they took the party and laid him in his grave,
and musing much to find there such a sum, and long consulting what to do, At length they all agreed in this, they took the party and laid him in his grave,
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It seems therefore that things abused either to superfluity and wantonnesse, or to covetous and unprofitable ends, are no longer fit for God, or good mens service;
It seems Therefore that things abused either to superfluity and wantonness, or to covetous and unprofitable ends, Are no longer fit for God, or good men's service;
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Yet that we may descend a little more particularly into this question of propriety, wouldst thou know indeed what it is quod possis dicere jure, meum est, of which thou maist justly say unto thy self, it is mine? Examine thy self, find out thine own measure,
Yet that we may descend a little more particularly into this question of propriety, Wouldst thou know indeed what it is quod possis dicere jure, meum est, of which thou Mayest justly say unto thy self, it is mine? Examine thy self, find out thine own measure,
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that water which thou drinkest of thy well, is thine, all the rest is occupantis. If thy Barnes and Store-houses, thy Wardrobes, thy Treasuries, imprison and detain any thing, thou art but a common enemy,
that water which thou drinkest of thy well, is thine, all the rest is occupantis. If thy Barns and Storehouses, thy Wardrobes, thy Treasuries, imprison and detain any thing, thou art but a Common enemy,
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NONLATINALPHABET. It is the bread of the hungry that thou detainest, it is the garment of the naked which thou lockest up in thy Wardrobe, it is the shooe of the bare foot that rots by thee, it is the poores money,
. It is the bred of the hungry that thou detainest, it is the garment of the naked which thou lockest up in thy Wardrobe, it is the shoe of the bore foot that rots by thee, it is the poors money,
For, I know not how it falls out, that whereas there are two pages, two parts of every account, the receipt and the expence, there is a reigning madness amongst men to increase their receipts,
For, I know not how it falls out, that whereas there Are two pages, two parts of every account, the receipt and the expense, there is a reigning madness among men to increase their receipts,
and save themselves from a recepisti, by returning God his own again. But the account with God is in one circumstance very different from that with men;
and save themselves from a Recepisti, by returning God his own again. But the account with God is in one circumstance very different from that with men;
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the Steward that hath received his Lords money, when he comes to his audit, if he repay what he hath not expended, he hath his acquittance, and all is well:
the Steward that hath received his lords money, when he comes to his audit, if he repay what he hath not expended, he hath his acquittance, and all is well:
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if we could undoubtedly foresee that after all our expressions of love and courtesie to him, at the last he would forsake us, would we admit him into our bosome, partake him of our counsel,
if we could undoubtedly foresee that After all our expressions of love and courtesy to him, At the last he would forsake us, would we admit him into our bosom, partake him of our counsel,
but even all the goodly things of the world, which we wooe with so much affection, purchase with so much labour, retain with so much fear, entertain with so much expence;
but even all the goodly things of the world, which we woo with so much affection, purchase with so much labour, retain with so much Fear, entertain with so much expense;
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When Caesar was coming out of France, and now advancing towards Rome, the Senate and Magistrates send him word, that if he would be welcome there, he must dismisse his companies and followers.
When Caesar was coming out of France, and now advancing towards Room, the Senate and Magistrates send him word, that if he would be welcome there, he must dismiss his companies and followers.
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Beloved, here now addresse themselves unto you meats and the belly ; let their welcome be no other then Caesars entertainment, let them dismisse their followers;
beloved, Here now address themselves unto you Meats and the belly; let their welcome be not other then Caesars entertainment, let them dismiss their followers;
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for, being invited to a publick feast, and receiving tidings of a revolt intended he neglected and let slip the occasion, onely because he was loth to lose his share of a liberall dinner.
for, being invited to a public feast, and receiving tidings of a revolt intended he neglected and let slip the occasion, only Because he was loath to loose his share of a liberal dinner.
Fifthly, it is not policy nor wisdom that can over-reach it. Solomon, the most politick and wisest man that ever was, prostitutes his learning, wit, wisedom,
Fifthly, it is not policy nor Wisdom that can overreach it. Solomon, the most politic and Wisest man that ever was, prostitutes his learning, wit, Wisdom,
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for how many do we see that in the midst of their sickness and of death yet cannot forget their trenchers? As they have been wont, molliter valere, to be dainty in the time of health,
for how many do we see that in the midst of their sickness and of death yet cannot forget their trenchers? As they have been wont, molliter Valere, to be dainty in the time of health,
they desire to please their intemperance with meats and drinks which hurt them, and put off the fault of a wanton appetite with pretence of a weak stomach.
they desire to please their intemperance with Meats and drinks which hurt them, and put off the fault of a wanton appetite with pretence of a weak stomach.
When Philoxenus the Epicure had fallen desperately sick upon glutting himself on a delicate and costly fish, perceiving he was to dye, he calls for the remainder of his fish,
When Philoxenus the Epicure had fallen desperately sick upon glutting himself on a delicate and costly Fish, perceiving he was to die, he calls for the remainder of his Fish,
I will consider them all in a lump, and out of this, that God hath irrevocably and without reprieve, doom'd both belly and meats unto destruction, I will fall to consider of such reasons as ought to be of force with us to wean our heart and love from these things, which must at length most certainly perish.
I will Consider them all in a lump, and out of this, that God hath irrevocably and without reprieve, doomed both belly and Meats unto destruction, I will fallen to Consider of such Reasons as ought to be of force with us to wean our heart and love from these things, which must At length most Certainly perish.
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Yet ere I pass away to that part of my meditations, give me leave to make this quere, whence it is that St. Paul passes this sentence of destruction upon the belly? Shall not the belly run the same fortune with the rest of its fellow-members? When all the rest of the body shall be raised from the grave to immortality, shall the belly alone lye rotting for ever in the dust? Or,
Yet ere I pass away to that part of my meditations, give me leave to make this quere, whence it is that Saint Paul passes this sentence of destruction upon the belly? Shall not the belly run the same fortune with the rest of its Fellow members? When all the rest of the body shall be raised from the grave to immortality, shall the belly alone lie rotting for ever in the dust? Or,
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if it rise again, wherein then doth this sentence of destruction strike at the belly more then any other part? for, it were no good congruity to expound it of the common mortality in which all the members have alike their share. For answer;
if it rise again, wherein then does this sentence of destruction strike At the belly more then any other part? for, it were no good congruity to expound it of the Common mortality in which all the members have alike their share. For answer;
At that last and great and joyfull day, when all that are in the monuments shall hear the voice of God, these bodies of ours (every seed his own body) shall come out of their graves, with all their parts entirely as now they are;
At that last and great and joyful day, when all that Are in the monuments shall hear the voice of God, these bodies of ours (every seed his own body) shall come out of their graves, with all their parts entirely as now they Are;
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The destruction therefore which St. Paul sentences the belly unto, concernes not the substance, (for in this respect the head, the hands, the belly, the feet, all the members are in like state) but onely the use.
The destruction Therefore which Saint Paul sentences the belly unto, concerns not the substance, (for in this respect the head, the hands, the belly, the feet, all the members Are in like state) but only the use.
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but neither shall we hunger, nor thirst, nor receive nourishment, nor concoct, nor digest; which all are the proper uses of the belly in the time of our mortality.
but neither shall we hunger, nor thirst, nor receive nourishment, nor concoct, nor digest; which all Are the proper uses of the belly in the time of our mortality.
Had eating bred no other sin but this, yet this one, which was the provoker of Gods wrath, which expelld ' us from Paradise, which brought a curse upon our selves,
Had eating bred no other since but this, yet this one, which was the provoker of God's wrath, which expelled ' us from Paradise, which brought a curse upon our selves,
how much more might our first Parents have bound themselves to a perpetual sullenness and abstinence, that thus by eating lost a far fairer Garden than that of Naboth? But, Beloved,
how much more might our First Parents have bound themselves to a perpetual sullenness and abstinence, that thus by eating lost a Far Fairer Garden than that of Naboth? But, beloved,
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what is it which now brings sin upon Noah, the father of the second world? even the same in a manner which brought it upon Adam, the father of the first;
what is it which now brings since upon Noah, the father of the second world? even the same in a manner which brought it upon Adam, the father of the First;
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and both intended here by Saint Paul under the name of Meats. Verisimile non est ut quis dimidiam gulam Deo immolet, aquis sobrius, cibis ebrius, saith Tertullian: As therefore Tertullian acknowledged a drunkenness in meats, so is there gluttony in wines and drinks. So then,
and both intended Here by Saint Paul under the name of Meats. Verisimile non est ut quis dimidiam gulam God immolet, aquis Sobrius, Cibis ebrius, Says Tertullian: As Therefore Tertullian acknowledged a Drunkenness in Meats, so is there gluttony in wines and drinks. So then,
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Mens enim otiosi nihil aliud cogitare novit nisi de escis & ventre, saith Cassianus; The mind of an idle person runs upon nothing but his belly and meats.
Mens enim otiosi nihil Aliud cogitare Novit nisi de escis & ventre, Says Cassian; The mind of an idle person runs upon nothing but his belly and Meats.
And therefore the Apostle St. Paul, when he had forbidden the Romans Rioting and drunkennesse, he immediately addes unto them, chambering and wantonness; Appendices scilicet gulae, lasciviae & luxuriae, as Tertullian upon those very words doth note;
And Therefore the Apostle Saint Paul, when he had forbidden the Roman Rioting and Drunkenness, he immediately adds unto them, chambering and wantonness; Appendices scilicet gulae, lasciviae & Luxuriae, as Tertullian upon those very words does note;
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By all this which I have delivered I suppose by this time that your selves can conclude, what care and watch we ought to hold over our meats and drinks;
By all this which I have Delivered I suppose by this time that your selves can conclude, what care and watch we ought to hold over our Meats and drinks;
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for, if eating were the door which first admitted sin, if it hath been a perpetual fomenter & nourisher of sin, we can do no less than to set a watch upon the door of our lips, not onely to beware what goes out,
for, if eating were the door which First admitted since, if it hath been a perpetual fomenter & nourisher of since, we can do no less than to Set a watch upon the door of our lips, not only to beware what Goes out,
Now, Beloved, (and this was the reason why I have spoken all this) by so much the more ought we to be wary in eschewing this vice, by how much it is retired and unespied;
Now, beloved, (and this was the reason why I have spoken all this) by so much the more ought we to be wary in Eschewing this vice, by how much it is retired and unespied;
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Hippocrates complained much that there was no law to restrain the errors of Physicians, NONLATINALPHABET, excepting perchance some small disgraceful report when a fault was espied.
Hippocrates complained much that there was no law to restrain the errors of Physicians,, excepting perchance Some small disgraceful report when a fault was espied.
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The want of laws is it which hath given entrance to such monsters of luxury and prodigality of whom Tertullian spake, Quibus deus venter est, & culina templum,
The want of laws is it which hath given Entrance to such monsters of luxury and prodigality of whom Tertullian spoke, Quibus deus venture est, & culina Templum,
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Whose god is their belly, the kitchin is their temple, the dresser is their altar, the cook is their priest, &c. What examples are extant every where of this kind of men? Augustinus Chiessius, a Banker, a Money-merchant at Rome, at the Christning of his son entertained Leo the Tenth upon the River of Tibris, and all the forreign Ambassadors, with the Nobles of the City, with all exquisite and curious fare, disht out in costly plate;
Whose god is their belly, the kitchen is their temple, the dresser is their altar, the cook is their priest, etc. What Examples Are extant every where of this kind of men? Augustine Chiessius, a Banker, a Money-merchant At Room, At the Christening of his son entertained Leo the Tenth upon the River of Tibris, and all the foreign ambassadors, with the Nobles of the city, with all exquisite and curious fare, dished out in costly plate;
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Search but our own Records, consult but with the Author De praesulibus Angliae, Of the Prelates of England, and see what a prodigious Dinner is there described, at the Consecration of one of the Archbishops of Canterbury; & horum tamen nihil Gallion curae erat, yet was there found none of the Gallions, none of the Magistrates of the times, that took it to heart,
Search but our own Records, consult but with the Author De praesulibus Angliae, Of the Prelates of England, and see what a prodigious Dinner is there described, At the Consecration of one of the Archbishop's of Canterbury; & horum tamen nihil Gallion Curae erat, yet was there found none of the Galleons, none of the Magistrates of the times, that took it to heart,
But what speak I of the laws of men? The first positive law that ever God himself made was lex sumptuaria, a law confining Adam in his diet and eating.
But what speak I of the laws of men? The First positive law that ever God himself made was lex sumptuaria, a law confining Adam in his diet and eating.
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but the Law came, sin revived, and I was dead, was to be understood in the person of Adam, for that part of the forty dayes wherein he supposed that the law concerning eating was not given.
but the Law Come, since revived, and I was dead, was to be understood in the person of Adam, for that part of the forty days wherein he supposed that the law Concerning eating was not given.
that immediately upon his entrance into Paradise the Commandment concerning eating was layed upon him; no footstep of any longer date of time is allowed.
that immediately upon his Entrance into Paradise the Commandment Concerning eating was laid upon him; no footstep of any longer date of time is allowed.
wherefore he leaves him not an hour to his own discretion, but resolves to make trial of his obedience in the very first action which in course of Nature he was to do.
Wherefore he leaves him not an hour to his own discretion, but resolves to make trial of his Obedience in the very First actium which in course of Nature he was to do.
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Petrus Crinitus, a great Clerk in the dayes of our Grandfathers, thought it fit (forsooth) when he was now old, to do as Socrates did, under colour of free teaching to converse with youths in the streets, in the Teniscourts, in Taverns and Compotations:
Peter Crinitus, a great Clerk in the days of our Grandfathers, Thought it fit (forsooth) when he was now old, to do as Socrates did, under colour of free teaching to converse with youths in the streets, in the Teniscourts, in Taverns and Compotations:
for let them make account they will frigidâ perfundere, first or last they will pour a cup of cold water upon their heads, to their grief and shame. To conclude then this point;
for let them make account they will frigidâ perfundere, First or last they will pour a cup of cold water upon their Heads, to their grief and shame. To conclude then this point;
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let every man be his own Magistrate, and let him lay upon himself this law, omne superfluum vetitum esto, Whatsoever is superfluous in meats and drinks let it be taken as forbidden.
let every man be his own Magistrate, and let him lay upon himself this law, omne superfluum vetitum esto, Whatsoever is superfluous in Meats and drinks let it be taken as forbidden.
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Coronations of Kings, Consecrations of Bishops, Academical Acts and proceedings, Inaugurations into Maioralties and Offices, Marriages, Christnings, Funerals, casual salutation betwixt private friends, expressions of love, Caressing and much-making, the chief solemnity, the crown of all these is superfluous eating:
Coronations of Kings, Consecrations of Bishops, Academical Acts and proceedings, Inaugurations into Maioralties and Offices, Marriages, Christenings, Funerals, casual salutation betwixt private Friends, expressions of love, Caressing and much-making, the chief solemnity, the crown of all these is superfluous eating:
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He that shall consider with himself how dangerous a thing superfluous eating is, how it exhausts and wastes away mens estates, how it destroyes our health;
He that shall Consider with himself how dangerous a thing superfluous eating is, how it exhausts and wastes away men's estates, how it Destroys our health;
and so accordingly solemnize it with excess of cheer? I have often wondred upon what discretion it is that Christians have thought fit to celebrate the memorials of Saints with feasting:
and so accordingly solemnize it with excess of cheer? I have often wondered upon what discretion it is that Christians have Thought fit to celebrate the memorials of Saints with feasting:
Why should times of greatest seriousness be managed with feasting, which is one of the greatest vanities? Stultum est nimia saturitate honorare velle Martyrem, quem constat Deo placuisse jejuniis;
Why should times of greatest seriousness be managed with feasting, which is one of the greatest vanities? Stultum est Nimia saturitate honorare velle Martyr, Whom constat God placuisse jejuniis;
It is a foolish thing, saith St. Hierom, for any man to think he honours the Saints with eating, who are known to have pleased God best by fasting.
It is a foolish thing, Says Saint Hieronymus, for any man to think he honours the Saints with eating, who Are known to have pleased God best by fasting.
The ancient Ethnicks were wont to celebrate their NONLATINALPHABET, their feasts of sobriety and fasting in the honor of Bacchus, who was their god of riot and drunkenness.
The ancient Ethnics were wont to celebrate their, their feasts of sobriety and fasting in the honour of Bacchus, who was their god of riot and Drunkenness.
Upon the like fancy I think (else I know not whence it should come) have Christians enterprised to appoint feasts of excess in the honor of the Saints, who are known to be, I say not Gods,
Upon the like fancy I think (Else I know not whence it should come) have Christians enterprised to appoint feasts of excess in the honour of the Saints, who Are known to be, I say not God's,
whereas, whne the Saints themselves were on earth, and their bodies the living Temples of the Holy Ghost, they would have thought themselves much wronged if any such costly ornaments should have been employed about them.
whereas, whne the Saints themselves were on earth, and their bodies the living Temples of the Holy Ghost, they would have Thought themselves much wronged if any such costly Ornament should have been employed about them.
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and learned there to approve and admire that which here in earth they thought their chief vertue to contemn? Scilicet nostros mores templis immittimus, We think that God and the Saints are like our selves,
and learned there to approve and admire that which Here in earth they Thought their chief virtue to contemn? Scilicet nostros mores templis immittimus, We think that God and the Saints Are like our selves,
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For, Beloved, if we had no love unto them, if we bare them no respect, would we think we honour'd God by offering that to him which we our selves contemn? Macchiavel, writing the life of Castruccio Castracano, a Gentleman of Luca, tels us, that he delighted himself much in often feasting;
For, beloved, if we had no love unto them, if we bore them no respect, would we think we honoured God by offering that to him which we our selves contemn? Machiavelli, writing the life of Castruccio Castracano, a Gentleman of Lucano, tells us, that he delighted himself much in often feasting;
and being reproved for it by some friends of his, he gave them this answer, If feasting were not a good thing, men would not honour God and the Saints so much with it.
and being reproved for it by Some Friends of his, he gave them this answer, If feasting were not a good thing, men would not honour God and the Saints so much with it.
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St. Hierom, although a great Clerk, and singular contemner of secular superfluities, yet we see in what a strange passion he was when he wrote his book against Vigilantius. And what, think you, might be the cause of so much heat? Understand you must, that there was a custom in the Church, in sundry places,
Saint Hieronymus, although a great Clerk, and singular contemner of secular superfluities, yet we see in what a strange passion he was when he wrote his book against Vigilantius. And what, think you, might be the cause of so much heat? Understand you must, that there was a custom in the Church, in sundry places,
Nox, vinum, mulier, when men, women, maids, shall meet together by night in Church-yards to eat and drink, I think your own discretion will easily suggest unto you what fruits were like to come.
Nox, vinum, mulier, when men, women, maids, shall meet together by night in Churchyards to eat and drink, I think your own discretion will Easily suggest unto you what fruits were like to come.
and raise out of the dust all those that were his, and reign with them here on earth a thousand years, in all abundance, in all secular pomp imaginable.
and raise out of the dust all those that were his, and Reign with them Here on earth a thousand Years, in all abundance, in all secular pomp imaginable.
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Would you know what b•essings these men did expect in that imaginary Kingdom? Let Irenaeus, Bishop of Lyons in France, tell it you, who was one of the great Patrons of that error,
Would you know what b•essings these men did expect in that imaginary Kingdom? Let Irnaeus, Bishop of Lyons in France, tell it you, who was one of the great Patrons of that error,
He bringing in our Saviour discoursing to his Disciples concerning the state of that Kingdom, amongst other instances of great happinesse there to be found, makes him report this, There shall be (saith he) in a field ten thousand vines, every vine shall have ten thousand branches, every branch ten thousand stalks, every stalk ten thousand clusters, every cluster ten thousand grapes,
He bringing in our Saviour discoursing to his Disciples Concerning the state of that Kingdom, among other instances of great happiness there to be found, makes him report this, There shall be (Says he) in a field ten thousand vines, every vine shall have ten thousand branches, every branch ten thousand stalks, every stalk ten thousand clusters, every cluster ten thousand grapes,
Again, for the better countenance of this outward jollity in the Church, I see some men have attempted to entitle our Saviour Jesus Christ himself unto it;
Again, for the better countenance of this outward jollity in the Church, I see Some men have attempted to entitle our Saviour jesus christ himself unto it;
and that this cup is to be seen at this day in some one of the Parish-Churches of Rome. Fourthly, in the publick Treasury of the Common-wealth of Genoa, there is a Charger made of an holy Emerald;
and that this cup is to be seen At this day in Some one of the Parish-churches of Room. Fourthly, in the public Treasury of the Commonwealth of Genoa, there is a Charger made of an holy Emerald;
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If we consult with Tradition, that will tell us, (and the whole Common-wealth of Genoa doth believe it) that this was the dish wherein our Saviour Christ had his diet served.
If we consult with Tradition, that will tell us, (and the Whole Commonwealth of Genoa does believe it) that this was the dish wherein our Saviour christ had his diet served.
not onely the World, but the Church, Religion, Heaven, Christ himself, will turn to good-fellowship. If the world joyn with the belly and meats, it doth what becomes it;
not only the World, but the Church, Religion, Heaven, christ himself, will turn to good-fellowship. If the world join with the belly and Meats, it does what becomes it;
Habent enim qualitatem symbolam, they sympathize all three; for, as God shall destroy both it and them, so must this world pass away, and the form of it;
Habent enim qualitatem symbolam, they sympathise all three; for, as God shall destroy both it and them, so must this world pass away, and the from of it;
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NONLATINALPHABET, For God, saith Trismegistus, hath but one onely property, one quality, and that is Goodness. Prior bonitas Dei secundum naturam, posterior severitas secuncum causam; illa ingenita, haec accidens; illa propria, haec accommodata;
, For God, Says Trismegistus, hath but one only property, one quality, and that is goodness. Prior bonitas Dei secundum naturam, posterior severitas secuncum Causam; illa Ingenita, haec Accidents; illa propria, haec accommodata;
We usually observe, that if we would know things what they are by nature and of themselves, we must consider their first actions and operations, which voluntarily flow from them before that either Art or Custom hath altered them.
We usually observe, that if we would know things what they Are by nature and of themselves, we must Consider their First actions and operations, which voluntarily flow from them before that either Art or Custom hath altered them.
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Beloved, will you know the truth of what I but now spake, that God of himself and by his nature is onely good? then observe his first actions into which his own nature carried him.
beloved, will you know the truth of what I but now spoke, that God of himself and by his nature is only good? then observe his First actions into which his own nature carried him.
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When he created this beautiful frame of Heaven and Earth, Men and Angels, in that wonderful order, who counselled him? or what moved him thus to do? He was of himself all-sufficient and needed nothing,
When he created this beautiful frame of Heaven and Earth, Men and Angels, in that wondered order, who counseled him? or what moved him thus to do? He was of himself All-sufficient and needed nothing,
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Even so, Beloved, God, because he was good, could not contain himself within himself, but his goodness forced him to break out, to communicate himself, to give being unto other things, that so he might have as it were fellows and companions to take part with him in those excellencies which were in himself.
Even so, beloved, God, Because he was good, could not contain himself within himself, but his Goodness forced him to break out, to communicate himself, to give being unto other things, that so he might have as it were Fellows and Sodales to take part with him in those excellencies which were in himself.
We may say of him as Naomi speaks of herself in the Book of Ruth, Call him no more Naomi (that is, Pleasant) but call him Mara (that is, Bitter) for he hath dealt very bitterly with us.
We may say of him as Naomi speaks of herself in the Book of Ruth, Call him no more Naomi (that is, Pleasant) but call him Mara (that is, Bitter) for he hath dealt very bitterly with us.
Indeed, to consider the marvellous difference betwixt God in his love and in his wrath, were almost sufficient to make a man a Marcionist, and think there were two Gods;
Indeed, to Consider the marvellous difference betwixt God in his love and in his wrath, were almost sufficient to make a man a Marcionist, and think there were two God's;
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which that I may the better do, I must request you to observe with me what order God doth observe in the pouring out of the Vials of his severity and wrath:
which that I may the better do, I must request you to observe with me what order God does observe in the pouring out of the Vials of his severity and wrath:
Sometimes he cometh in his judgments like an epidemical disease, he uses difference and choice, and singles out here one and there one, on whom he makes h•s anger fall:
Sometime he comes in his Judgments like an epidemical disease, he uses difference and choice, and singles out Here one and there one, on whom he makes h•s anger fallen:
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Sometimes he comes like unto a deluge and floud, incestum addit integro, Pell-mell, without any respect or distinction of persons, good or bad, he carries away all before him.
Sometime he comes like unto a deluge and flood, incestum Addit integro, Pellmell, without any respect or distinction of Persons, good or bad, he carries away all before him.
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or sword, or the like, befall whole Cities and Nations, that there are no righteous persons amongst them? that all that bear alike part of them are alike sinners? this common charity will not permit.
or sword, or the like, befall Whole Cities and nations, that there Are no righteous Persons among them? that all that bear alike part of them Are alike Sinners? this Common charity will not permit.
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Or shall we think that the Providence of God makes no difference, but is like Davids Sword, which devours one as well as the other? that every man let his life be what it will, gather he little or gather he much,
Or shall we think that the Providence of God makes no difference, but is like Davids Sword, which devours one as well as the other? that every man let his life be what it will, gather he little or gather he much,
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Wilt thou (saith he) destroy the righteous with the sinner? shall not the judge of Heaven and Earth do right? Beloved, at this depth of Gods judgments I now stand, to see if peradventure it be any way foordable,
Wilt thou (Says he) destroy the righteous with the sinner? shall not the judge of Heaven and Earth do right? beloved, At this depth of God's Judgments I now stand, to see if Peradventure it be any Way fordable,
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Search therefore we will, so far as Christian sobriety shall give us leave, how it comes to pass that it is a just thing with God, in those common calamities of War,
Search Therefore we will, so Far as Christian sobriety shall give us leave, how it comes to pass that it is a just thing with God, in those Common calamities of War,
And, first, I considered the word Your, which is the first round and step in my Text, Your house. Which word, I told you, was a word of contumely and disgrace;
And, First, I considered the word Your, which is the First round and step in my Text, Your house. Which word, I told you, was a word of contumely and disgrace;
Hence therefore, in that we might well understand him to threaten that he would therefore leave the Temple desolate, I drew a lesson, teaching us to consider and lay unto our hearts those fearful judgments which God did many times pour out even upon Churches and Chappels,
Hence Therefore, in that we might well understand him to threaten that he would Therefore leave the Temple desolate, I drew a Lesson, teaching us to Consider and lay unto our hearts those fearful Judgments which God did many times pour out even upon Churches and Chapels,
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Hence therefore, in that we may understand him to threaten the ruine of the whole Estate and Kingdome of the Jewes, I drew a second lesson, teaching us to consider the judgements of God many times poured out upon whole Kingdomes without respect,
Hence Therefore, in that we may understand him to threaten the ruin of the Whole Estate and Kingdom of the Jews, I drew a second Lesson, teaching us to Consider the Judgments of God many times poured out upon Whole Kingdoms without respect,
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Now this lesson, which then I onely pointed at, but came not so near as to touch it, I purpose at this time, by Gods grace, fully to unfold and insist upon ▪ For it is a lesson above all others teaching us to take heed unto our waies,
Now this Lesson, which then I only pointed At, but Come not so near as to touch it, I purpose At this time, by God's grace, Fully to unfold and insist upon ▪ For it is a Lesson above all Others teaching us to take heed unto our ways,
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And so much the rather deserves this point to be carefully lookt into, because in this judgement of God upon whole Kingdomes, something there is which seems to crosse that justice by which the world is govern'd.
And so much the rather deserves this point to be carefully looked into, Because in this judgement of God upon Whole Kingdoms, something there is which seems to cross that Justice by which the world is governed.
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And as he gives them all, without regard of difference, one name, so he makes them all, good and bad, to drink alike of one cup of captivity, notwithstanding there were many among them of great uprightness; witness Daniel and his fellowes.
And as he gives them all, without regard of difference, one name, so he makes them all, good and bad, to drink alike of one cup of captivity, notwithstanding there were many among them of great uprightness; witness daniel and his Fellows.
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Again, Theodosius the Emperour, when the inhabitans of Thessalonica had in a wantonness and tumult slain one of his men, in revenge sent in his souldiers upon the City,
Again, Theodosius the Emperor, when the inhabitants of Thessalonica had in a wantonness and tumult slave one of his men, in revenge sent in his Soldiers upon the city,
This fact of his so farre displeased St. Ambrose, at that time Bishop of Millaine, that he put the Emperour from the Lords Table, forbad him the Church,
This fact of his so Far displeased Saint Ambrose, At that time Bishop of Milan, that he put the Emperor from the lords Table, forbade him the Church,
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Noscio, (saith a heathen man in the Historian) an suasurus fuerim omittere potiùs praevalida & adulta vitia, quàm hoc assequi, ut palam fieret quibus vitiis impares simus.
Noscio, (Says a heathen man in the Historian) an suasurus fuerim omittere potiùs praevalida & adulta Vices, quàm hoc Assequi, ut Palam fieret quibus Vitiis impares Simus.
But, Beloved, God will not be out-braved by any sin, be it never so universal; it is not a multitude that can countenance or uphold iniquity against him;
But, beloved, God will not be outbraved by any since, be it never so universal; it is not a multitude that can countenance or uphold iniquity against him;
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Beloved, when the Lord Chief Justice of Heaven and Earth shall sit to do judgement upon sinners, all the world hath before him as it were but one neck;
beloved, when the Lord Chief justice of Heaven and Earth shall fit to do judgement upon Sinners, all the world hath before him as it were but one neck;
Habet aliquid ex iniquo omne magnum exemplum, &c. Exemplary punishments and publick reformation can never take place, without some wrong to some particulars;
Habet Aliquid ex iniquo omne magnum exemplum, etc. Exemplary punishments and public Reformation can never take place, without Some wrong to Some particulars;
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There was a law in Rome, that if a Master were slain by one of his servants, all the servants under his roofe were to dye for it; also accordingly was the practise:
There was a law in Room, that if a Master were slave by one of his Servants, all the Servants under his roof were to die for it; also accordingly was the practice:
Yet, Beloved, that Mans reason may take no offence at these proceedings, and be scandalized that in these common calamities no greater difference is made betwixt the good and bad, we will,
Yet, beloved, that men reason may take no offence At these proceedings, and be scandalized that in these Common calamities no greater difference is made betwixt the good and bad, we will,
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And first I ask, what if peradventure we were able to render no reason at all of this action of God? ought this to prejudice or call in question the justice of it? Alas, we are men of dull and slow understanding;
And First I ask, what if Peradventure we were able to render no reason At all of this actium of God? ought this to prejudice or call in question the Justice of it? Alas, we Are men of dull and slow understanding;
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And think we then to dive into supernaturalls, and search out those causes which God hath locked up in his secret Treasures? St. Austin having written to a scholar of his,
And think we then to dive into supernaturalls, and search out those Causes which God hath locked up in his secret Treasures? Saint Austin having written to a scholar of his,
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Was it thus betwixt St. Austin and his scholar? how much more then ought it to be so betwixt God and us? how readily ought we to take him on his word,
Was it thus betwixt Saint Austin and his scholar? how much more then ought it to be so betwixt God and us? how readily ought we to take him on his word,
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and willingly believe him above, against, our reason? Hiero King of Sicilie when he had seen those wonderfull devises and engines which Archimedes, that great Mathematician and Engineer had fram'd,
and willingly believe him above, against, our reason? Hiero King of Sicily when he had seen those wonderful devises and Engines which Archimedes, that great Mathematician and Engineer had framed,
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and considered what marvellous eff•cts they were able to produce beyond all expectation, he commanded to be proclaimed, that whatsoever Archimedes hereafter affirmed,
and considered what marvellous eff•cts they were able to produce beyond all expectation, he commanded to be proclaimed, that whatsoever Archimedes hereafter affirmed,
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Beloved, the great Geometrician of Heaven, which made all things in number, weight and measure, hath infinitely surpassed all human inventions whatsoever;
beloved, the great Geometrician of Heaven, which made all things in number, weight and measure, hath infinitely surpassed all human Inventions whatsoever;
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and can we do him less honour then Hiero did to Archimedes, then cause it to be proclaimed throughout the world, that whatsoever he saith or doth shall be taken for just and true, howsoever no probability, no reason can be assigned? The whole disputation of the book of Job doth drive at this very Doctrine;
and can we do him less honour then Hiero did to Archimedes, then cause it to be proclaimed throughout the world, that whatsoever he Says or does shall be taken for just and true, howsoever no probability, no reason can be assigned? The Whole disputation of the book of Job does drive At this very Doctrine;
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for, when that God had afflicted Job in that fearfull manner, and his friends were come to comfort him, there arises a question concerning the reason why Job should thus be handled:
for, when that God had afflicted Job in that fearful manner, and his Friends were come to Comfort him, there arises a question Concerning the reason why Job should thus be handled:
Daniel and his fellowes, though they go away into captivity with rebellious Juda, yet their captivity is sweetned with honours and good respect in the land into which they go.
daniel and his Fellows, though they go away into captivity with rebellious Juda, yet their captivity is sweetened with honours and good respect in the land into which they go.
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And who knows whether God be not the same upon all the like occasions? How many millions of righteous persons have thus peradventure been delivered, whose names notwithstanding are no where recorded? It was an observation of the Junior Plinie, Facta dictaque virorum illustrium alia clariora, alia majora:
And who knows whither God be not the same upon all the like occasions? How many millions of righteous Persons have thus Peradventure been Delivered, whose names notwithstanding Are no where recorded? It was an observation of the Junior Pliny, Facta dictaque virorum Illustrium Alias clariora, Alias marjoram:
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or perchance ly altogether buried in obscurity, caruerunt quia vate sacro, because they lighted not on such who might transmit their memory to posterity.
or perchance lie altogether buried in obscurity, caruerunt quia vate Sacred, Because they lighted not on such who might transmit their memory to posterity.
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The examples of Daniel and Lot, and sundry others, which because they stand upon record, take up the talk and speech of the world, may peradventure be of this rank, perchance they are onely clariora, they are onely more spoken of;
The Examples of daniel and Lot, and sundry Others, which Because they stand upon record, take up the talk and speech of the world, may Peradventure be of this rank, perchance they Are only clariora, they Are only more spoken of;
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St. Austin observes out of Sallust, that divers reading the ancient Stories, and finding many famous persons mention'd in them, much commended those times,
Saint Austin observes out of Sallust, that diverse reading the ancient Stories, and finding many famous Persons mentioned in them, much commended those times,
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For who is amongst the sons of men that can presume himself free from these kind of sins? Now the greatest temporall punishment that is imaginable is far too little for the smallest sin you can conceive;
For who is among the Sons of men that can presume himself free from these kind of Sins? Now the greatest temporal punishment that is imaginable is Far too little for the Smallest since you can conceive;
for who can complain of temporall, that doth justly deserve eternall paines? Or why should they be severed in the penalty that are thus joyned together in the cause? And what though the fault of the one be much the lesse? it will not therefore follow that the punishment should be lesse.
for who can complain of temporal, that does justly deserve Eternal pains? Or why should they be severed in the penalty that Are thus joined together in the cause? And what though the fault of the one be much the less? it will not Therefore follow that the punishment should be less.
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It will seem a paradox that I shall speak unto you, yet will it stand with very good reason, Great cause many times there is why the smaller sin should be amerced and fined with the greater punishment.
It will seem a paradox that I shall speak unto you, yet will it stand with very good reason, Great cause many times there is why the smaller since should be amerced and fined with the greater punishment.
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and the reason is immediately given, not because it is the greater sin, but because men are commonly more apt to fall upon the sin of murdering their wives than their mothers.
and the reason is immediately given, not Because it is the greater since, but Because men Are commonly more apt to fallen upon the since of murdering their wives than their mother's.
Beloved, the reason is larger than the instance, and it teaches us thus much, That in appointing the mulct for a sin, men ought not onely to consider the greatness of it,
beloved, the reason is larger than the instance, and it Teaches us thus much, That in appointing the mulct for a since, men ought not only to Consider the greatness of it,
It is a note that St. Austin layes upon smaller sins, that they are tantò crebrïora quantò minora, because they be less men presume the oftner to commit them.
It is a note that Saint Austin lays upon smaller Sins, that they Are tantò crebrïora quantò Minor, Because they be less men presume the oftener to commit them.
A. Gellius reportes that there was a law in Rome, that he that gave a man a box on the ear was to pay him about the summe of twelve pence of our money:
A. Gellius reports that there was a law in Room, that he that gave a man a box on the ear was to pay him about the sum of twelve pence of our money:
Why the righteous partake with the wicked in common calamities? notes one special cause to be, that they use not that liberty which they ought in reprehending sinners,
Why the righteous partake with the wicked in Common calamities? notes one special cause to be, that they use not that liberty which they ought in reprehending Sinners,
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for, as Tertullian spake in another case, In majestatis reos & publicos hostes omnis homo miles est, Against Traytors and common enemies every man is a souldier:
for, as Tertullian spoke in Another case, In majestatis Reos & publicos hosts omnis homo miles est, Against Traitors and Common enemies every man is a soldier:
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Thou shalt not see thy brother sin, but thou shalt rebuke and save thy brother, saith God in Leviticus. He speaks it not unto the Priest, but to the people.
Thou shalt not see thy brother since, but thou shalt rebuke and save thy brother, Says God in Leviticus. He speaks it not unto the Priest, but to the people.
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Though thou be but a Samaritan, though but a Lay-person, yet if thou findest thy brother faln into the devils hands, thou must not send for the Priest or the Levite,
Though thou be but a Samaritan, though but a Laity, yet if thou Findest thy brother fallen into the Devils hands, thou must not send for the Priest or the Levite,
For, God that commands thee to bring home thy brothers beast, if thou find him going astray, much more meant that thou shouldest bring home thy straying brother.
For, God that commands thee to bring home thy Brother's beast, if thou find him going astray, much more meant that thou Shouldst bring home thy straying brother.
yet when they shall be put in mind what a train their sin hath, how it may enwrap their posterity, their family, their whole country ▪ how like it is unto the Dragons tayl in the Revelation, which drew down the stars from Heaven;
yet when they shall be put in mind what a train their since hath, how it may enwrap their posterity, their family, their Whole country ▪ how like it is unto the Dragons tail in the Revelation, which drew down the Stars from Heaven;
For, as on the one side we say commonly, Non nobis solis nati sumus, partem amici, partem patria, &c. No man is born onely for his own good, but for the good of his friends,
For, as on the one side we say commonly, Non nobis solis Nati sumus, partem Friends, partem patria, etc. No man is born only for his own good, but for the good of his Friends,
so is it true on the other side, no man sinnes unto himself alone, but with the hazard of his friends, with the hazard of his Country, and infinite more beside.
so is it true on the other side, no man Sins unto himself alone, but with the hazard of his Friends, with the hazard of his Country, and infinite more beside.
and in his madnesse drove his plough fantastically, those who were sent to discover him, layd his young son Telemachus in the furrow, to see if he would drive over him;
and in his madness drove his plough fantastically, those who were sent to discover him, laid his young son Telemachus in the furrow, to see if he would drive over him;
And those who seek out persons whom they may employ in desperate purposes, will soonest fasten upon such an one who is NONLATINALPHABET, sine re, sine spe, without house, or lands, or kindred;
And those who seek out Persons whom they may employ in desperate Purposes, will soonest fasten upon such an one who is, sine re, sine See, without house, or Lands, or kindred;
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Our second Use shall be a note of comfort for those good men who bear a part in any common calamity, it is this, That they be not disheartned to see themselves yoked in punishment with wicked persons,
Our second Use shall be a note of Comfort for those good men who bear a part in any Common calamity, it is this, That they be not disheartened to see themselves yoked in punishment with wicked Persons,
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Amongst the sons of Jacob, it occasioned much mischief, that their Father, in token of his love, had given his son Ioseph a gayer Coat than unto the rest of his brethren.
among the Sons of Jacob, it occasioned much mischief, that their Father, in token of his love, had given his son Ioseph a Gayer Coat than unto the rest of his brothers.
It is the property of servants many times, if they discover their masters love, to be cranck and bear themselves proud of it, and so contemne their fellow-servants.
It is the property of Servants many times, if they discover their Masters love, to be cranck and bear themselves proud of it, and so contemn their Fellow servants.
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and since this world is the place wherein we must be cleansed and purified, let no man be disheartned if he find himself in the same fire with the dross, in the same floor with the chaff, in the same punishment with the wicked. FINIS.
and since this world is the place wherein we must be cleansed and purified, let no man be disheartened if he find himself in the same fire with the dross, in the same floor with the chaff, in the same punishment with the wicked. FINIS.
cc c-acp d n1 vbz dt n1 c-crq pns12 vmb vbi vvn cc vvn, vvb dx n1 vbb vvn cs pns31 vvb px31 p-acp dt d n1 p-acp dt n1, p-acp dt d n1 p-acp dt n1, p-acp dt d n1 p-acp dt j. fw-la.
