The contemplations upon the history of the New Testament. The second tome now complete : together with divers treatises reduced to the greater volume / by Jos. Exon.
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For her Beauty, she is Columba, a Dove; she is perfecta, undefiled. Her Entireness is praised by her Propriety in respect of him, Columba mea, my Dove;
For her Beauty, she is Columba, a Dove; she is perfecta, undefiled. Her Entireness is praised by her Propriety in respect of him, Columba mea, my Dove;
and by virtue thereof, with the glorious Head of that dear and happy body, Jesus Christ the righteous, the Husband to this one Wife, the Mate to this one Dove:
and by virtue thereof, with the glorious Head of that dear and happy body, jesus christ the righteous, the Husband to this one Wife, the Mate to this one Dove:
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and in this undoubted right we claim and injoy the sweet and inseparable communion with all the blessed members of that mystical body, both in earth and Heaven;
and in this undoubted right we claim and enjoy the sweet and inseparable communion with all the blessed members of that mystical body, both in earth and Heaven;
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so we in her Communion do make up one body with the holy Patriarchs, Prophets, Apostles, Martyrs, Confessors and faithfull Christians of all ages and times.
so we in her Communion do make up one body with the holy Patriarchs, prophets, Apostles, Martyrs, Confessors and faithful Christians of all ages and times.
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As this flourishing Church of great Britain (after all the spightfull calumniations of malicious men) is one of the most conspicuous members of the Catholick upon earth;
As this flourishing Church of great Britain (After all the spiteful calumniations of malicious men) is one of the most conspicuous members of the Catholic upon earth;
Neither difference of time, nor distance of place, nor rigor of unjust censure, nor any unessential errour can barre our interest in this blessed Unity.
Neither difference of time, nor distance of place, nor rigor of unjust censure, nor any unessential error can bar our Interest in this blessed Unity.
if it were a sound lim (though but the little toe) of that mighty and precious body, wherein no believing Jew or Indian may not challenge to be jointed.
if it were a found limb (though but the little toe) of that mighty and precious body, wherein no believing Jew or Indian may not challenge to be jointed.
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in all those Nations there are many Provincial, in all those Provinces many Diocesan, in all those Dioceses many Parochial Churches, in all those Parishes many Christian Families, in all those Families many Christian Souls:
in all those nations there Are many Provincial, in all those Provinces many Diocesan, in all those Dioceses many Parochial Churches, in all those Parishes many Christian Families, in all those Families many Christian Souls:
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He, the true Husband of the Church, who made and gave but one Eve to the first Adam, will take but one wife to himself, the second Adam. There are many particular Churches;
He, the true Husband of the Church, who made and gave but one Eve to the First Adam, will take but one wife to himself, the second Adam. There Are many particular Churches;
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Divisum est cor eorum, Their heart is divided, was the judgment upon Israel, ose 10. 2. Oh how is every good heart divided in sunder with the grief for the late divisions of our Reuben? We do not mourn, we bleed inwardly for this distraction.
Divisum est cor Their, Their heart is divided, was the judgement upon Israel, ose 10. 2. O how is every good heart divided in sunder with the grief for the late divisions of our Reuben? We do not mourn, we bleed inwardly for this distraction.
And now, since we are thus and every other way one, why are we not united in Love? why do we in our ordinary conversation suffer slight weaknesses to set off our Charity? Mephibosheth was a cripple;
And now, since we Are thus and every other Way one, why Are we not united in Love? why do we in our ordinary Conversation suffer slight Weaknesses to Set off our Charity? Mephibosheth was a cripple;
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and binde our tongues to the common Peace? But if from particular visible Churches (which perhaps you may construe to be the threescore Queens here spoken of) you shall turn your eyes to the true, inward, universal company of Gods Elect and secret ones, there shall you more perfectly finde Columbam unam, one Dove:
and bind our tongues to the Common Peace? But if from particular visible Churches (which perhaps you may construe to be the threescore Queen's Here spoken of) you shall turn your eyes to the true, inward, universal company of God's Elect and secret ones, there shall you more perfectly find Columbam unam, one Dove:
What frenzy possesses the brains of Christians thus to squander themselves into Factions? It is indeed an envious cavil of our common adversaries, to make these so many Religions. No;
What frenzy Possesses the brains of Christians thus to squander themselves into Factions? It is indeed an envious cavil of our Common Adversaries, to make these so many Religions. No;
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From them, to speak to our selves, who have happily reformed those errours of theirs, which either their ambition or profit would not suffer them to part with;
From them, to speak to our selves, who have happily reformed those errors of theirs, which either their ambition or profit would not suffer them to part with;
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us, who firmly holding the foundation of Christian Religion in all things according to the antient, Catholick, Apostolick Faith, are rejected, censured, condemned, accursed, killed, for refusing their gainfull Novelties.
us, who firmly holding the Foundation of Christian Religion in all things according to the ancient, Catholic, Apostolic Faith, Are rejected, censured, condemned, accursed, killed, for refusing their gainful Novelties.
Thus have our great Lords of the Seven hills dared to doe, whose faction hath both devoured their Charity and scorned ours, to the great prejudice of the Christian world, to the irreparable damage of the glorious Gospel of our Lord Jesus. The God of Heaven judge in this great case betwixt them and us;
Thus have our great lords of the Seven hills dared to do, whose faction hath both devoured their Charity and scorned ours, to the great prejudice of the Christian world, to the irreparable damage of the glorious Gospel of our Lord jesus. The God of Heaven judge in this great case betwixt them and us;
It is a fearfull account then that shall once be given before the dreadfull Tribunal of the Son of God, the only Husband of this one Church, by those men who, not like the children of faithfull Abraham, divide the Dove, multiplying Articles of Faith according to their own fancies,
It is a fearful account then that shall once be given before the dreadful Tribunal of the Son of God, the only Husband of this one Church, by those men who, not like the children of faithful Abraham, divide the Dove, multiplying Articles of Faith according to their own fancies,
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That Church then which holds those Christian Articles both in terms and necessary consequences (as every visible Church of Christ doth) however it vary in these Theological Conclusions, is Columba una. Were there not much latitude in this Faith,
That Church then which holds those Christian Articles both in terms and necessary consequences (as every visible Church of christ does) however it vary in these Theological Conclusions, is Columba una. Were there not much latitude in this Faith,
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Christian Articles are the Principles of Religion necessary to a Believer; Theological Conclusions are School-points, fit for the discourse of a Divine.
Christian Articles Are the Principles of Religion necessary to a Believer; Theological Conclusions Are School points, fit for the discourse of a Divine.
But what is that one Faith? what but the main fundamental Doctrine of Religion necessary to be known, to be believed unto Salvation? It is a golden and usefull distinction that we must take with us, betwixt Christian Articles and Theological Conclusions.
But what is that one Faith? what but the main fundamental Doctrine of Religion necessary to be known, to be believed unto Salvation? It is a golden and useful distinction that we must take with us, betwixt Christian Articles and Theological Conclusions.
and shall not the most wise God have leave to permit an exercise to keep his children in breath, that they be not stuft up with the foggy unsound humors of the world? When these presuming fools have stumbled,
and shall not the most wise God have leave to permit an exercise to keep his children in breath, that they be not stuffed up with the foggy unsound humours of the world? When these presuming Fools have stumbled,
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Can they commend it in a wise Scipio, that he would not have Carthage (though their greatest enemy) destroied, ut timore libido premeretur, libido pressa non luxuriaretur, that riot might be curbed with fear, as S. Austin expresses it;
Can they commend it in a wise Scipio, that he would not have Carthage (though their greatest enemy) destroyed, ut Timore libido premeretur, libido pressa non luxuriaretur, that riot might be curbed with Fear, as S. Austin Expresses it;
or check the Day with the deformity of his darknesse, or upbraid the fair beauty of the Year with ice-icles and wrinkles? or condemn that reall Friendship that arises from debate? If the wise and holy Moderator of all things did not know how by these fires of contradiction to trie men,
or check the Day with the deformity of his darkness, or upbraid the fair beauty of the Year with icicles and wrinkles? or condemn that real Friendship that arises from debate? If the wise and holy Moderator of all things did not know how by these fires of contradiction to try men,
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Hath he not set contrary motions in the very Heavens? Are not the Elements (the main stuffe of the world) contrary to each other in their forms and qualities? Hath he not made the natural Day to consist of light and darknesse? the Year of seasons contrarily tempered? yea all things (according to the guesse of that old Philosopher) ex lite & amicitia? And shall we need to teach God how to frame his Church? Will these wise censurers accuse the Heavens of misplacing, the Elements of mistemper,
Hath he not Set contrary motions in the very Heavens? are not the Elements (the main stuff of the world) contrary to each other in their forms and qualities? Hath he not made the natural Day to consist of Light and darkness? the Year of seasons contrarily tempered? yea all things (according to the guess of that old Philosopher) ex lite & amicitiam? And shall we need to teach God how to frame his Church? Will these wise censurers accuse the Heavens of misplacing, the Elements of mistemper,
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Deridiculo facti sumus & Gentibus & Judaeis, dum Ecclesia in mille partes scinditur, We are made a scorn to Jews and Gentiles (saith he) whiles the Church is torn into a thousand pieces.
Deridiculo facti sumus & Gentibus & Judaeis, dum Ecclesia in mille parts scinditur, We Are made a scorn to jews and Gentiles (Says he) while the Church is torn into a thousand Pieces.
and that God meant by this variety of judgments to illustrate his own Glory, that every man might learn so much more to adore his Majesty, by how much harder it is rightly to apprehend him.
and that God meant by this variety of Judgments to illustrate his own Glory, that every man might Learn so much more to adore his Majesty, by how much harder it is rightly to apprehend him.
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that these were nothing in comparison of the differences of the Gentile Philosophers, which had above three hundred severall Opinions in agitation at once;
that these were nothing in comparison of the differences of the Gentile Philosophers, which had above three hundred several Opinions in agitation At once;
and after them Valens the Emperour was puzzled with it, till Themistius, that memorable Christian Philosopher, in a notable Oration of his convinced this idle cavil, telling the Emperour, He should not wonder at the dissensions of Christians;
and After them Valens the Emperor was puzzled with it, till Themistius, that memorable Christian Philosopher, in a notable Oration of his convinced this idle cavil, telling the Emperor, He should not wonder At the dissensions of Christians;
It hath been a stale quarrel that hath been raised from the divisions of the Christian world, worn thredbare even by the pens and tongues of Porphyrie, Libanius, Celsus, Julian:
It hath been a stale quarrel that hath been raised from the divisions of the Christian world, worn threadbare even by the pens and tongues of Porphyry, Libanius, Celsus, Julian:
On the contrary, of every happy Church, of every firm State is that verified which God speaks in the whirlewinde of Leviathan 's scales, una uni conjungitur; one is joyned to another, that the winde cannot passe between them:
On the contrary, of every happy Church, of every firm State is that verified which God speaks in the whirlwind of Leviathan is scales, una uni conjungitur; one is joined to Another, that the wind cannot pass between them:
Our Saviour saies that of every City which one said anciently of Carthage, That division was the best engine to batter it. A City divided cannot stand.
Our Saviour Says that of every city which one said anciently of Carthage, That division was the best engine to batter it. A city divided cannot stand.
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Large bodies, if of a stronger composition, yet because the spirits are diffused, have not that vigor and activity which a well-knit body hath in a more slender frame.
Large bodies, if of a Stronger composition, yet Because the spirits Are diffused, have not that vigor and activity which a well-knit body hath in a more slender frame.
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And if, for the Aristocratical Regiment, there be in the native Senate of the Church (which is a General Council) a power to enact Canons for the wielding of this great body, (as more eyes see more then one) yet how can this consist without Unity? Concilium is not so much a concalando, as Calepine hath mistaken,
And if, for the Aristocratical Regiment, there be in the native Senate of the Church (which is a General Council) a power to enact Canonas for the wielding of this great body, (as more eyes see more then one) yet how can this consist without Unity? Concilium is not so much a concalando, as Calepine hath mistaken,
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Ingenuous Richier, the late eye-sore of the Sorbon, hath made (methinks) an equal arbitration, That the State is Monarchical, the Regiment Aristocratical.
Ingenuous Richier, the late eyesore of the Sorbonne, hath made (methinks) an equal arbitration, That the State is Monarchical, the Regiment Aristocratical.
whose blessed Humanity if it carry some semblance of composition, yet it is answered by a threefold Union of one and the same Subject, a double union of the Deity with the Humanity, a third union of the Humanity in it self.
whose blessed Humanity if it carry Some semblance of composition, yet it is answered by a threefold union of one and the same Subject, a double Union of the Deity with the Humanity, a third Union of the Humanity in it self.
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Yea, let all the spiritual wickednesses in heavenly places, all the legions of Hell troup together, they shall as soon be able to pluck God out of his throne of Heaven,
Yea, let all the spiritual Wickednesses in heavenly places, all the legions of Hell Troupe together, they shall as soon be able to pluck God out of his throne of Heaven,
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The Husband saies, Bone of my bone, and flesh of my flesh, and therefore NONLATINALPHABET he makes much of her, Ephes. 5. 29. And as she is desiderium oculorum, the delight of his eyes to him, Ezec. 24. 16. so is he operimentum oculorum, the shelter of her eyes to her, Gen. 20. 16. In all cases it is thus.
The Husband Says, Bone of my bone, and Flesh of my Flesh, and Therefore he makes much of her, Ephesians 5. 29. And as she is desiderium oculorum, the delight of his eyes to him, Ezekiel 24. 16. so is he operimentum oculorum, the shelter of her eyes to her, Gen. 20. 16. In all cases it is thus.
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oh then, why will we cast roving and lustfull eyes upon adulterous rivals, base drudges? yea why will we run on madding after ugly Devils? How justly shall he loath us,
o then, why will we cast roving and lustful eyes upon adulterous rivals, base drudges? yea why will we run on madding After ugly Devils? How justly shall he loath us,
What should any piece of us be cast away upon the vain glory and trash of this transitory world? Why should the powers of darkness run away with any of our services in the momentany pleasures of sin? The great King of Heaven hath cast his love upon us,
What should any piece of us be cast away upon the vain glory and trash of this transitory world? Why should the Powers of darkness run away with any of our services in the momentany pleasures of since? The great King of Heaven hath cast his love upon us,
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with thunderbolts of censures, ready to strike down into Hell whosoever refuses to receive novell opinions into the Articles of Faith? If ye finde these dispositions and actions Dove-like, applaud them,
with thunderbolts of censures, ready to strike down into Hell whosoever refuses to receive novel opinions into the Articles of Faith? If you find these dispositions and actions Dovelike, applaud them,
and thy garment like him that treadeth in the wine-press? Esay 63. 1, 2. but it hath been with her own blood shed by others, not with others blood shed by her hand.
and thy garment like him that treadeth in the winepress? Isaiah 63. 1, 2. but it hath been with her own blood shed by Others, not with Others blood shed by her hand.
and tiring upon bones? Indeed we have seen the Church crimson-suited, like her celestial Husband, of whom the Prophet, Who is this that cometh from Edom, with died garments from Bozrah? and straight, Wherefore art thou red in thine apparel,
and tiring upon bones? Indeed we have seen the Church crimson-suited, like her celestial Husband, of whom the Prophet, Who is this that comes from Edom, with died garments from Bozrah? and straight, Wherefore art thou read in thine apparel,
Who ever saw the rough foot of the Dove armed with griping talons? who ever saw the beak of the Dove bloody? who ever saw that innocent bird pluming of her spoil,
Who ever saw the rough foot of the Dove armed with gripping talons? who ever saw the beak of the Dove bloody? who ever saw that innocent bird pluming of her spoil,
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Not an envious Partridge, not a carelesse Ostridge, not a stridulous Jay, not a petulant Sparrow, not a deluding Lapwing, not an unclean-sed Duck, not a noisome Crow, not an unthankfull Swallow, not a death-boding Schrich-owl;
Not an envious Partridge, not a careless Ostrich, not a stridulous Jay, not a petulant Sparrow, not a deluding Lapwing, not an unclean-sed Duck, not a noisome Crow, not an unthankful Swallow, not a death-boding Schrich-owl;
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Our Church may too truly speak of them in the voice of God, Woe to them, for they have fled from me, Ose 7. 13. It is not in the power of their uncharity to make the rest of God's Church,
Our Church may too truly speak of them in the voice of God, Woe to them, for they have fled from me, Ose 7. 13. It is not in the power of their uncharity to make the rest of God's Church,
And if their furious censures had left but one man in their Church, yet that one man would have need to excommunicate the greater half of himself, the Old man in his own bosome.
And if their furious censures had left but one man in their Church, yet that one man would have need to excommunicate the greater half of himself, the Old man in his own bosom.
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but Columba seducta, or fatua (as Tremelius reads it) Ephraim, Ephraim is a silly seduced Dove, Ose 7. 11. The rifeness of their familiar excommunications may have taught them to seek for a spotlesness above:
but Columba seducta, or Fatua (as Tremelius reads it) Ephraim, Ephraim is a silly seduced Dove, Ose 7. 11. The rifeness of their familiar excommunications may have taught them to seek for a Spotlessness above:
In spight of all the blemishes of her outward administrations, Gods Church is beautifull; in spight of her inward weakenesses, the faithfull Soul is comely;
In spite of all the blemishes of her outward administrations, God's Church is beautiful; in spite of her inward Weaknesses, the faithful Soul is comely;
But what? shall our borrowed Beauty blemish the whiles thine infinite Justice? shall we taint thee to clear our selves? Dost thou justifie the wicked? dost thou feather the Raven with the wings of the Dove? whiles the cloth is fair, is the skin nastie? Is it no more but to deck a Blackmore with white? even with the long white robes which are the justifications of Saints? God forbid.
But what? shall our borrowed Beauty blemish the while thine infinite justice? shall we taint thee to clear our selves? Dost thou justify the wicked? dost thou feather the Raven with the wings of the Dove? while the cloth is fair, is the skin nasty? Is it no more but to deck a Blackmore with white? even with the long white robes which Are the justifications of Saints? God forbid.
Have ye not seen some Pictures which being look'd on one way shew some ugly beast or bird, another way shew an exquisite face? Even so doth God see our best side with favour,
Have you not seen Some Pictures which being looked on one Way show Some ugly beast or bird, Another Way show an exquisite face? Even so does God see our best side with favour,
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what canst thou see in us but the Pustles of Corruption, the Morphews of Deformity, the hereditary Leprosie of Sin, the Pestilential spots of Death? and dost thou say, My Dove, my undefiled? Let malice speak her worst.
what Canst thou see in us but the Pustles of Corruption, the Morphews of Deformity, the hereditary Leprosy of since, the Pestilential spots of Death? and dost thou say, My Dove, my undefiled? Let malice speak her worst.
Thy Dove, O God? yea, why not thy Raven rather? I am sure she can say of her self, I am black: And if our own hearts condemn us, thou art greater. Alas!
Thy Dove, Oh God? yea, why not thy Raven rather? I am sure she can say of her self, I am black: And if our own hearts condemn us, thou art greater. Alas!
And therefore the vulgar Translation puts both these together, Columba mea, formosa mea, Cant. 2. 10. which Lucas Brugensis confesses not to be in the Hebrew, yet addes, Nè facile omittas.
And Therefore the Vulgar translation puts both these together, Columba mea, formosa mea, Cant 2. 10. which Lucas Bruges Confesses not to be in the Hebrew, yet adds, Nè facile omittas.
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but be ye changed by the renewing of your minde, &c. THAT which was wont to be upbraided as a scorn to the English, may be here conceived the Embleme of a Man;
but be you changed by the renewing of your mind, etc. THAT which was wont to be upbraided as a scorn to the English, may be Here conceived the Emblem of a Man;
As we look to have these bodies once changed from vile to glorious, so let us now change the fashions of our bodies and Souls from corrupt and worldly, to spirituall and heavenly;
As we look to have these bodies once changed from vile to glorious, so let us now change the fashions of our bodies and Souls from corrupt and worldly, to spiritual and heavenly;
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in the conceit of a lightsome and resplendent Magnificence, there shall be darknesse; in the conceit of Pleasure and Contentment, there shall be weeping and gnashing of teeth.
in the conceit of a lightsome and resplendent Magnificence, there shall be darkness; in the conceit of Pleasure and Contentment, there shall be weeping and gnashing of teeth.
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and after expostulation gives the sentence, Binde him hand and foot, and take him away, and cast him into utter darkness, where shall be weeping and gnashing of teeth.
and After expostulation gives the sentence, Bind him hand and foot, and take him away, and cast him into utter darkness, where shall be weeping and gnashing of teeth.
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And what shall I need to tell you how loathsomely deformed these fashions of the world make us to appear in the sight of God? The Toad or the Serpent are lovely objects to us, in comparison of these disguises to the pure eyes of the Almighty:
And what shall I need to tell you how loathsomely deformed these fashions of the world make us to appear in the sighed of God? The Toad or the Serpent Are lovely objects to us, in comparison of these disguises to the pure eyes of the Almighty:
And now I have laid before you some patterns, if not models, of the ill fashions of the World, in the thoughts, dispositions, affections, actions thereof Like them if ye can, O ye Christian Hearers, and follow them.
And now I have laid before you Some patterns, if not models, of the ill fashions of the World, in the thoughts, dispositions, affections, actions thereof Like them if you can, Oh the Christian Hearers, and follow them.
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Hate ye this Injustice, and with quietnesse work, and eate your own bread, 2 Thes. 3. 12. Thus, fashion not your selves to the actuall Wickednesses of the world.
Hate you this Injustice, and with quietness work, and eat your own bred, 2 Thebes 3. 12. Thus, fashion not your selves to the actual Wickednesses of the world.
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Put on (as the elect of God, holy and beloved) bowels of mercies, kindnesse, meeknesse, long suffering, Colos. 3. 12. The World is a very brothel, given over to the prosecutions of noisome and abominable lusts.
Put on (as the elect of God, holy and Beloved) bowels of Mercies, kindness, meekness, long suffering, Colos 3. 12. The World is a very brothel, given over to the prosecutions of noisome and abominable Lustiest.
Esa. 52. 7. Rom. 10. 15. The World is set upon Cruelty, Oppression, Violence, Rapine, Revenge, sieging, sacking, cutting of throats. Hate ye this bloody Savagenesse:
Isaiah 52. 7. Rom. 10. 15. The World is Set upon Cruelty, Oppression, Violence, Rapine, Revenge, sieging, sacking, cutting of throats. Hate you this bloody Savageness:
and all false waies I utterly abhorre, Psal. 119. 128. The World cares not how it rends and tears the Sacred Name of their Maker with Oaths and Curses and Blasphemies.
and all false ways I utterly abhor, Psalm 119. 128. The World Cares not how it rends and tears the Sacred Name of their Maker with Oaths and Curses and Blasphemies.
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Thus fashion not your Hearts to the carnall desires and affections of the world. Affections easily break forth into Actions; and Actions perfect our Desires.
Thus fashion not your Hearts to the carnal Desires and affections of the world. Affections Easily break forth into Actions; and Actions perfect our Desires.
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Away therefore with all evil concupiscence, all ambitious affectations, all spightfull emulations, all worldly sorrows, all cowardly fears, all carnall heats of false joy.
Away Therefore with all evil concupiscence, all ambitious affectations, all spiteful emulations, all worldly sorrows, all cowardly fears, all carnal heats of false joy.
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inordinate Love, uncharitable Hate, immoderate Grief, intemperate Joy, unjust Fears, unsound Hopes, and whatsoever either distemper or misplacing of these Passions.
inordinate Love, uncharitable Hate, immoderate Grief, intemperate Joy, unjust Fears, unsound Hope's, and whatsoever either distemper or misplacing of these Passion.
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Shortly yet, (for we may not utterly balk them) all the corrupt desires and affections of the Soul are so many ill fashions of the Heart to be avoided. These affections are well known:
Shortly yet, (for we may not utterly balk them) all the corrupt Desires and affections of the Soul Are so many ill fashions of the Heart to be avoided. These affections Are well known:
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which I could not have forborn thus long, were it not that besides the importunity of these other parts, I have heretofore at large out of this place displaied to you and the world the wicked fashions thereof.
which I could not have forborn thus long, were it not that beside the importunity of these other parts, I have heretofore At large out of this place displayed to you and the world the wicked fashions thereof.
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We had like to have forgotten the Neck and Shoulders of the world, which have an ill fashion of stiffnesse and inflexible obstinatenesse, stubbornly refusing to stoop to the yoke of the Law, of the Gospel.
We had like to have forgotten the Neck and Shoulders of the world, which have an ill fashion of stiffness and inflexible obstinateness, stubbornly refusing to stoop to the yoke of the Law, of the Gospel.
soft raiments are not for Courts, Peasants degenerate into Gallants, and every Midianitish Camel must shine with gold, Judg. 8. 26. But oh the mad disguises of the world, especially in that weaker Sex, which in too much variety is constant still to a prodigious deformity of attire, to the scorn of other Nations, to the dishonour of their Husbands, to the shame of the Gospel, to the forfeit of their modesty, to the misshaping of their bodies, to the prostitution of their Souls, to the just damnation of both.
soft raiments Are not for Courts, Peasants degenerate into Gallants, and every Midianitish Camel must shine with gold, Judges 8. 26. But o the mad disguises of the world, especially in that Weaker Sex, which in too much variety is constant still to a prodigious deformity of attire, to the scorn of other nations, to the dishonour of their Husbands, to the shame of the Gospel, to the forfeit of their modesty, to the misshaping of their bodies, to the prostitution of their Souls, to the just damnation of both.
yea to the Hermaphrodites of our time, whom it troubles that they may not be all man? But if Sexes be known by cloaths, what is become of Degrees? Every base Terrivague wears Artaxerxes his coat:
yea to the Hermaphrodites of our time, whom it Troubles that they may not be all man? But if Sexes be known by clothes, what is become of Degrees? Every base Terrivague wears Artaxerxes his coat:
O God, how is the world changed with us since our Breeches of fig-leaves and Coats of skin? The Earth yields Gold, Silver, rich Stones, the Sea Pearls, the Aire feathers, the Field his stalks, the Sheep her Fleece, the Worm her web;
O God, how is the world changed with us since our Breeches of Fig leaves and Coats of skin? The Earth yields Gold, Silver, rich Stones, the Sea Pearls, the Air Feathers, the Field his stalks, the Sheep her Fleece, the Worm her web;
Take heed lest at any time your hearts be overtaken with surfeiting and drunkennesse, Luk. 21. 34. Thus fashion not your selves to the Excesse of the world.
Take heed lest At any time your hearts be overtaken with surfeiting and Drunkenness, Luk. 21. 34. Thus fashion not your selves to the Excess of the world.
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As ye desire to be freed from those everlasting burnings, Awake ye drunkards, and howl ye drinkers of wine, Joel 1. 5. Return your superfluous liquors into tears of repentance, which onely can quench that fire;
As you desire to be freed from those everlasting burnings, Awake you drunkards, and howl you drinkers of wine, Joel 1. 5. Return your superfluous Liquors into tears of Repentance, which only can quench that fire;
More then one of the Ancients, as they have made Nebuzaradan principem Coquorum, Jer. 52. 12. the chief Cook of Nebuchadnezzar, so they have found a mysticall allusion in the story;
More then one of the Ancients, as they have made Nebuzaradan principem Coquorum, Jer. 52. 12. the chief Cook of Nebuchadnezzar, so they have found a mystical allusion in the story;
yea what pouring in of drink-offerings? what incense of Indian smoak? what curiously-perfumed cates, wherewith the nose is first feasted, then the maw?
yea what pouring in of Drink offerings? what incense of Indian smoke? what curiously-perfumed cates, wherewith the nose is First feasted, then the maw?
The Psalmist describes some wicked ones in his time by, Sepulcrum patens guttur eorum, Their throat is an open Sepulchre, Psal. 5. 9. How many have buried all their Grace in this tomb? how many their Reputation? how many their Wit? how many their Humanity? how many their Houses, Lands, Livings, Wives, Children, Posterity, Health, Life, Body and Soul? Saint Paul tels his Philippians, that their false teachers made their belly their God. Oh God, what a Deity is here? what a nasty Idol? and yet how adored every where? The Kitchins and Taverns are his Temples; the Tables his Altars.
The Psalmist describes Some wicked ones in his time by, Sepulcrum patens guttur Their, Their throat is an open Sepulchre, Psalm 5. 9. How many have buried all their Grace in this tomb? how many their Reputation? how many their Wit? how many their Humanity? how many their Houses, Lands, Livings, Wives, Children, Posterity, Health, Life, Body and Soul? Saint Paul tells his Philippians, that their false Teachers made their belly their God. O God, what a Deity is Here? what a nasty Idol? and yet how adored every where? The Kitchens and Taverns Are his Temples; the Tables his Altars.
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From the Tongue we passe to the Palate, which (together with the gulf, whereto it serves, the throat and the paunch) is taken up with the beastly fashion of Gluttony and excesse,
From the Tongue we pass to the Palate, which (together with the gulf, whereto it serves, the throat and the paunch) is taken up with the beastly fashion of Gluttony and excess,
For us, Let no corrupt communication proceed out of our mouth, but that which is edifying and gracious, Ephes. 4. 29. and such as may become those tongues which shall once sing Allelujahs in the Heavens.
For us, Let no corrupt communication proceed out of our Mouth, but that which is edifying and gracious, Ephesians 4. 29. and such as may become those tongues which shall once sing Hallelujahs in the Heavens.
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yea even those mouths which would hate to be palpably foul, stick not to affect the witty jests of ambiguous obscenity. Fye upon these impure brothelries.
yea even those mouths which would hate to be palpably foul, stick not to affect the witty jests of ambiguous obscenity. Fie upon these impure brothelries.
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we know our charge, Diis non detrahes, Thou shalt not revile the Gods, nor curse the ruler of thy people, Exod. 22. 28. No, not in thy bed-chamber, no, not in thy thoughts, Eccles. 10. 20. And for our equalls, God hath said it, Whoso privily slandereth his Neighbour, him will I cut off, Psal. 101. 5. The spightfull tongue as it is a fire, and is kindled by the fire of hell, Jam. 3. 6. so shall it be sure once to torment the Soul that moves it with flames unquenchable.
we know our charge, Dis non detrahes, Thou shalt not revile the God's, nor curse the ruler of thy people, Exod 22. 28. No, not in thy bedchamber, no, not in thy thoughts, Eccles. 10. 20. And for our equals, God hath said it, Whoso privily Slandereth his Neighbour, him will I Cut off, Psalm 101. 5. The spiteful tongue as it is a fire, and is kindled by the fire of hell, Jam. 3. 6. so shall it be sure once to torment the Soul that moves it with flames unquenchable.
and each man is ready to challenge the freedome of David 's Ruffians, Our tongues are our own, who shall controll us? This is not a fashion for Christians, whose tongues must be ranged within the compasse,
and each man is ready to challenge the freedom of David is Ruffians, Our tongues Are our own, who shall control us? This is not a fashion for Christians, whose tongues must be ranged within the compass,
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What have our tongues to walk in but this round of detraction? Barre this practice, there would be silence at our bords, silence at our fires-side, silence in the Tavern, silence in the way, silence in the Barbers-shop, in the Mill, in the Market, every where;
What have our tongues to walk in but this round of detraction? Bar this practice, there would be silence At our boards, silence At our fires-side, silence in the Tavern, silence in the Way, silence in the Barbers-shop, in the Mill, in the Market, every where;
What a world of untruth offers it self here to us? Lord, whom can a man speak with that he dares believe? whom dares he believe that deceives him not? How is that of the Psalm verified, Diminutae sunt veritates, Truth is minished from the children of men? Yea, let it be from the children of men, it is a shame it should be thus with Christians;
What a world of untruth offers it self Here to us? Lord, whom can a man speak with that he dares believe? whom dares he believe that deceives him not? How is that of the Psalm verified, Diminutae sunt Veritates, Truth is minished from the children of men? Yea, let it be from the children of men, it is a shame it should be thus with Christians;
in broaching of errours, in sophistry of their maintenance, in deceits and cozenages of contracts, in lies, (whether assertory, which breed misreports,
in broaching of errors, in sophistry of their maintenance, in Deceits and cozenages of contracts, in lies, (whither assertory, which breed misreports,
and since we accurse our selves if we speak any other words then our Masters, say you to Christ speaking by us, Master, whither shall we goe from thee? thou hast the words of eternall life.
and since we accurse our selves if we speak any other words then our Masters, say you to christ speaking by us, Master, whither shall we go from thee? thou hast the words of Eternal life.
Oh foolish Israelites! who hath bewitched you, that loathing the Manna of Angels, your mouth should hang towards the Egyptian garlick? God hath a medicine in store for this itch, if we prevent him not:
O foolish Israelites! who hath bewitched you, that loathing the Manna of Angels, your Mouth should hang towards the Egyptian garlic? God hath a medicine in store for this itch, if we prevent him not:
Yea there is an appetitus caninus, that passing by wholsome viands, falls upon unmeet and foul-feeding morsels. We have heard Sermons enough; Oh now for a Masse:
Yea there is an Appetitus Caninus, that passing by wholesome viands, falls upon unmeet and foul-feeding morsels. We have herd Sermons enough; O now for a Mass:
Who hath believed our report, or to whom is the arm of the Lord revealed? If ever we will hear the voice of the Son of God and live, we must therefore have our eares opened, this our fore-skin must be pierced.
Who hath believed our report, or to whom is the arm of the Lord revealed? If ever we will hear the voice of the Son of God and live, we must Therefore have our ears opened, this our foreskin must be pierced.
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First, there is a Deaf eare, shut up against all instruction, like the Adder's against the charm, Psal. 58. 5. How shut up? A filme or fore-skin is grown over it, which hinders the way of the voice:
First, there is a Deaf ear, shut up against all instruction, like the Adder's against the charm, Psalm 58. 5. How shut up? A film or foreskin is grown over it, which hinders the Way of the voice:
it is frons aerea, a brow of brasse, Esa. 48. 4. yea meretricia, an whores forehead, that refuses to be ashamed, Jer. 3. 4. yea NONLATINALPHABET, giant-like, confronting Heaven, which Ecclesiasticus prayes to be delivered from, Ecclus. 2. 3. 5. that can boldly bear out a sin committed, either out-facing the fact,
it is frons aerea, a brow of brass, Isaiah 48. 4. yea meretricia, an whores forehead, that refuses to be ashamed, Jer. 3. 4. yea, giantlike, confronting Heaven, which Ecclesiasticus prays to be Delivered from, Ecclus 2. 3. 5. that can boldly bear out a since committed, either outfacing the fact,
The wicked shall see it, and shall be grieved, (& frendens contabescet,) and shall gnash and pine, Psal. 112. 10. Fashion not your eye therefore to the Envy of the world.
The wicked shall see it, and shall be grieved, (& frendens contabescet,) and shall gnash and pine, Psalm 112. 10. Fashion not your eye Therefore to the Envy of the world.
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Having therefore food and raiment, let us be therewith content, 1 Tim. 6. 8. But if thou wilt needs inlarge thy boundlesse desires, take this with thee, there is somewhat as unsatiable as thine eye;
Having Therefore food and raiment, let us be therewith content, 1 Tim. 6. 8. But if thou wilt needs enlarge thy boundless Desires, take this with thee, there is somewhat as unsatiable as thine eye;
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But, woe to him that increaseth that which is not his, and to him that ladeth himself with thick clay, saith Abacuc 2. 6. Was there ever a more perfect conviction of a vice? This desired metall is not his, first;
But, woe to him that increases that which is not his, and to him that ladeth himself with thick clay, Says Habakkuk 2. 6. Was there ever a more perfect conviction of a vice? This desired metal is not his, First;
for this NONLATINALPHABET love of money, is the root of all evil, 1 Tim. 6. 10. From hence come Simonies in the Spiritualty, Sacriledge in the Laity, immoderate fees in Lawyers, unreasonable prices in Merchants, exactions in Officers, oppressions in Landlords, incroachments in neighbourhood, falshood in servants,
for this love of money, is the root of all evil, 1 Tim. 6. 10. From hence come Simony in the Spiritualty, Sacrilege in the Laity, immoderate fees in Lawyers, unreasonable Princes in Merchant's, exactions in Officers, oppressions in Landlords, Encroachments in neighbourhood, falsehood in Servants,
As the eye in its own nature is covetous, in that it is not satisfied with seeing, Eccles. 1. 8. so the eye of the covetous hath a more particular insatiablenesse.
As the eye in its own nature is covetous, in that it is not satisfied with seeing, Eccles. 1. 8. so the eye of the covetous hath a more particular insatiableness.
How much better were it for a man to be blind, then to see his own damnation? Thus fashion not your eye to the Uncleannesse of the world. The Covetous follows.
How much better were it for a man to be blind, then to see his own damnation? Thus fashion not your eye to the Uncleanness of the world. The Covetous follows.
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For this flame, like that unnaturall one of Sodome, shall burn downward, and never leave till it come to the bottome of that infernall Tophet. Make covenants with your eyes, O ye Christians, as Job did;
For this flame, like that unnatural one of Sodom, shall burn downward, and never leave till it come to the bottom of that infernal Tophet. Make Covenants with your eyes, Oh the Christians, as Job did;
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What should a Christian doe with a burning-glasse in his head, that unites pernicious beams for the firing of the heart? I mean, a beastly and fornicating eye ( Ezec. 6. 9.) Out with it,
What should a Christian do with a burning-glass in his head, that unites pernicious beams for the firing of the heart? I mean, a beastly and fornicating eye (Ezekiel 6. 9.) Out with it,
Now not onely the whole Head in common, but every part, every power of sense in this Head, hath a fashion of its own, that we must not follow in the world. Look first at the Eyes.
Now not only the Whole Head in Common, but every part, every power of sense in this Head, hath a fashion of its own, that we must not follow in the world. Look First At the Eyes.
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it is so farre from that, as that it may be unpardonable, as Simon Peter intimates to Simon Magus, Acts 8. 22. Away then with all the false positions and misconclusions, all the fantasticall or wicked thoughts of the world:
it is so Far from that, as that it may be unpardonable, as Simon Peter intimates to Simon Magus, Acts 8. 22. Away then with all the false positions and misconclusions, all the fantastical or wicked thoughts of the world:
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And from these false Premisses are raised pernicious Conclusions of resolution to the Soul. What should I speak of profane and wilde thoughts, of sensuall and beastly thoughts, of cruell and bloody thoughts? These are the fashions of the world whereto we may not fashion our selves, remembring that of wise Solomon, The thoughts of the wicked are an abomination to the Lord, Prov. 15. 26. These dresses, perhaps, seem not uncomely to carnall eyes;
And from these false Premises Are raised pernicious Conclusions of resolution to the Soul. What should I speak of profane and wild thoughts, of sensual and beastly thoughts, of cruel and bloody thoughts? These Are the fashions of the world whereto we may not fashion our selves, remembering that of wise Solomon, The thoughts of the wicked Are an abomination to the Lord, Curae 15. 26. These Dresses, perhaps, seem not uncomely to carnal eyes;
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or whatever other imagination the very impudence of the world is ashamed to justifie, (as even in outward Pride there are certain pudenda mysteria, which vain Dames use,
or whatever other imagination the very impudence of the world is ashamed to justify, (as even in outward Pride there Are certain pudenda Mysteries, which vain Dams use,
And what is that but fancies, mis-opinions, mis-judgment? all, whether vain thoughts, Psal. 94. 11. or evil thoughts, Esa. 59. 7. To this head refer novelties of device, Heresies, capricious, superstitious conceits, whereof the instances would have no end.
And what is that but fancies, mis-opinions, misjudgment? all, whither vain thoughts, Psalm 94. 11. or evil thoughts, Isaiah 59. 7. To this head refer novelties of device, Heresies, capricious, superstitious conceits, whereof the instances would have no end.
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What is the head-tire of the world? Surely, as outwardly we see in this Castle of the Body the flag of vanity hang'd out most conspicuously in feathers, perukes, wires, locks, frizzles, powders, and such other trash;
What is the head-tire of the world? Surely, as outwardly we see in this Castle of the Body the flag of vanity hanged out most conspicuously in Feathers, perukes, wires, locks, frizzles, powders, and such other trash;
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but the evil of the fashions of the world is too constant and permanent, and must be ever the matter of our detestation, Fashion not your selves like to this world.
but the evil of the fashions of the world is too constant and permanent, and must be ever the matter of our detestation, Fashion not your selves like to this world.
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The good world is a world of Saints, whose Souls are purified in obeying the truth through the Spirit, 1 Pet. 1. 22. To this world we may be fashioned.
The good world is a world of Saints, whose Souls Are purified in obeying the truth through the Spirit, 1 Pet. 1. 22. To this world we may be fashioned.
whereof St. Paul, Let those that use the world be as not abusing it, 1 Cor. 7. 31. This indifferent world is a world of commodities, affections, improvement of the creature;
whereof Saint Paul, Let those that use the world be as not abusing it, 1 Cor. 7. 31. This indifferent world is a world of commodities, affections, improvement of the creature;
An evil world, yea set in evil, 1 Joh. 5. 19. a world of corrupt unregeneration, that hates Christ and his, Joh. 15. 18. that is hated of Christ, Jam. 4. 4. An indifferent world, that is good or evil as it is used;
an evil world, yea Set in evil, 1 John 5. 19. a world of corrupt unregeneration, that hates christ and his, John 15. 18. that is hated of christ, Jam. 4. 4. an indifferent world, that is good or evil as it is used;
With what scorn do we now look upon the Top which our Childhood was fond on? how do we either smile or blush in our mature age, to think of the humours and actions of our youth? How much more must the depravedness of our spiritual condition call for a change?
With what scorn do we now look upon the Top which our Childhood was found on? how do we either smile or blush in our mature age, to think of the humours and actions of our youth? How much more must the depravedness of our spiritual condition call for a change?
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Rom. 12. 2. But be ye changed ( or transformed by the renewing of your minds, &c. THE true method of Christian practice is first destructive, then astructive;
Rom. 12. 2. But be you changed (or transformed by the renewing of your minds, etc. THE true method of Christian practice is First destructive, then astructive;
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But of all Similes, none doth so fitly (methinks) express the manner of this renewing as that of the Snake, which by leaving his old slough in the streights of the Rock, glides forth glib and nimble.
But of all Similes, none does so fitly (methinks) express the manner of this renewing as that of the Snake, which by leaving his old slough in the straights of the Rock, glides forth glib and nimble.
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Whosoever thou art therefore, if thy heart have not been toucht, yea torn and rent in pieces, with a sound Humiliation for thy sins, the old slough is still upon thy back;
Whosoever thou art Therefore, if thy heart have not been touched, yea torn and rend in Pieces, with a found Humiliation for thy Sins, the old slough is still upon thy back;
If thy heart therefore be still full of unclean thoughts, wanton desires, covetousness, ambition, profaneness, it is thine old heart of Satans marring:
If thy heart Therefore be still full of unclean thoughts, wanton Desires, covetousness, ambition, profaneness, it is thine old heart of Satan marring:
But if we plead the closeness of the heart, which may therefore seem impervious even to our own eyes, see what the Apostle saith, Ephes. 2. 10. We are his workmanship created unto good works.
But if we plead the closeness of the heart, which may Therefore seem impervious even to our own eyes, see what the Apostle Says, Ephesians 2. 10. We Are his workmanship created unto good works.
and how shall it appear whether we be the sons of God? It is a golden Rule, Whosoever are led by the Spirit of God, they are the Sons of God, Rom. 8. 14. Yet if in both of these life could be counterfeited, death cannot.
and how shall it appear whither we be the Sons of God? It is a golden Rule, Whosoever Are led by the Spirit of God, they Are the Sons of God, Rom. 8. 14. Yet if in both of these life could be counterfeited, death cannot.
If therefore you find your Hearts unclean, your Hands idle and unprofitable, your Ways crooked and unholy, your Corruptions alive and lively, never pretend any renewing;
If Therefore you find your Hearts unclean, your Hands idle and unprofitable, your Ways crooked and unholy, your Corruptions alive and lively, never pretend any renewing;
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Our last head is the subject of this Renewing, The Minde. There are that would have this Renovation proper to the inferiour (which is the affective) part of the Soul;
Our last head is the Subject of this Renewing, The Mind. There Are that would have this Renovation proper to the inferior (which is the affective) part of the Soul;
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Our Apostle puts both together, 1 Thes. 5. 23. The God of peace sanctifie you wholly, that your whole spirit and soul and body may be preserved blameless to the coming of our Lord Jesus.
Our Apostle puts both together, 1 Thebes 5. 23. The God of peace sanctify you wholly, that your Whole Spirit and soul and body may be preserved blameless to the coming of our Lord jesus.
To what purpose is it to lick over the skin with precious oyle, if the Liver be corrupted, the Lungs rotten? To what purpose is it to crop the top of the weeds,
To what purpose is it to lick over the skin with precious oil, if the Liver be corrupted, the Lungs rotten? To what purpose is it to crop the top of the weeds,
Hypocrite, when the Conduit-head is walled in, how shall we judge of the spring, but by the water that comes out of the pipes? Corrupt nature hath taught us so much craft as to set the best side outward.
Hypocrite, when the Conduit head is walled in, how shall we judge of the spring, but by the water that comes out of the pipes? Corrupt nature hath taught us so much craft as to Set the best side outward.
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If therefore thou have obscene lips, if bribing and oppressing hands, if a gluttonous tooth, a drunken gullet, a lewd conversation, certainly the Soul can be no other then abominably filthy:
If Therefore thou have obscene lips, if bribing and oppressing hands, if a gluttonous tooth, a drunken gullet, a lewd Conversation, Certainly the Soul can be no other then abominably filthy:
and look that both Bodies and Souls shall once meet in the same Glory, let it be the top of all our care, that we may be transformed in the renewing of our minds;
and look that both Bodies and Souls shall once meet in the same Glory, let it be the top of all our care, that we may be transformed in the renewing of our minds;
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It hath been an old (I say not how true) note that hath been went to be set on this day, that if it be clear and sun-shinie, it portends an bard weather to come;
It hath been an old (I say not how true) note that hath been went to be Set on this day, that if it be clear and sunshiny, it portends an barred weather to come;
Let me apply this to a spiritual use, and assure every hearer, that if we overcast this day with the clouds of our sorrow and the rain of our penitent tears, we shall find a sweet and hopeful season all our life after.
Let me apply this to a spiritual use, and assure every hearer, that if we overcast this day with the Clouds of our sorrow and the rain of our penitent tears, we shall find a sweet and hopeful season all our life After.
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Or, when we shall come to our own last change, in the dissolution of these earthly Tabernacles, it shall bless our Souls with the assurance of unchangeable happiness,
Or, when we shall come to our own last change, in the dissolution of these earthly Tabernacles, it shall bless our Souls with the assurance of unchangeable happiness,
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and shall bid our renewed bodies lie down in peace, and in a sweet exspectation of being changed to the likeness of the glorious body of our Lord Jesus Christ, and of an eternal participation of his infinite glory.
and shall bid our renewed bodies lie down in peace, and in a sweet expectation of being changed to the likeness of the glorious body of our Lord jesus christ, and of an Eternal participation of his infinite glory.
no more then Adam did to his first Creation, no more then the child doth to his own Conception, no more then the dead man to his raising from the grave.
no more then Adam did to his First Creation, no more then the child does to his own Conception, no more then the dead man to his raising from the grave.
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it is by Creation, Whosoever is in Christ is a new Creature, 2 Cor. 5. 17. it is by Regeneration, Except a man be born again, he cannot see the Kingdome of God, Joh. 3. 3. it is by Resuscitation, Even when we were dead in sins, hath he quickened us together with Christ, Ephes. 2. 5. From whence arises this double Corollary.
it is by Creation, Whosoever is in christ is a new Creature, 2 Cor. 5. 17. it is by Regeneration, Except a man be born again, he cannot see the Kingdom of God, John 3. 3. it is by Resuscitation, Even when we were dead in Sins, hath he quickened us together with christ, Ephesians 2. 5. From whence arises this double Corollary.
But how is this renewing wrought, and wherein doth it consist? Surely as there are three ways whereby we receive a new being, by Creation, by Generation, by Resuscitation:
But how is this renewing wrought, and wherein does it consist? Surely as there Are three ways whereby we receive a new being, by Creation, by Generation, by Resuscitation:
As therefore we would avoid the annoiance and danger of our sinful corruptions, as we would ever aspire to true and endless blessedness, Oh let us be transformed by renewing.
As Therefore we would avoid the annoyance and danger of our sinful corruptions, as we would ever aspire to true and endless blessedness, O let us be transformed by renewing.
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Yet this Holiness hath besides infinite recompence attending it. Holiness is life begun; eternal life is the consummation of Holiness: Holiness is but the way;
Yet this Holiness hath beside infinite recompense attending it. Holiness is life begun; Eternal life is the consummation of Holiness: Holiness is but the Way;
Those that make much of their old man, do, like that monstrous twin, willingly carry about a dead half of themselves, whose noisomnesse doth torment and kill the living. Look at the new;
Those that make much of their old man, do, like that monstrous twin, willingly carry about a dead half of themselves, whose noisomnesse does torment and kill the living. Look At the new;
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what man can abide to carry rotten flesh about him? If but a wound fester and gather dead flesh, we draw it, we corrode it, till it be clear at the bottome.
what man can abide to carry rotten Flesh about him? If but a wound fester and gather dead Flesh, we draw it, we corrode it, till it be clear At the bottom.
Put off, concerning the former conversation, the old man, which is corrupt according to the deceitfull lusts, Ephes. 4. 22. Lo, the old man is corrupt;
Put off, Concerning the former Conversation, the old man, which is corrupt according to the deceitful Lustiest, Ephesians 4. 22. Lo, the old man is corrupt;
He hath said it, and he will perform it, After thine hardness and heart that cannot repent, thou treasurest up unto thy self wrath against the day of wrath and revelation of the righteous judgment of God, Rom. 2. 5. Far, far be this obstinacy from us (Honorable and beloved.) For God's sake,
He hath said it, and he will perform it, After thine hardness and heart that cannot Repent, thou treasurest up unto thy self wrath against the day of wrath and Revelation of the righteous judgement of God, Rom. 2. 5. far, Far be this obstinacy from us (Honourable and Beloved.) For God's sake,
they have an iron neck, Esa. 48. 4. an uncircumcised care, Jer. 6. 10. a brawny heart, Mark 3. 5. Say God and man what they will, these enchanted creatures will rather be beasts still, then return to men.
they have an iron neck, Isaiah 48. 4. an uncircumcised care, Jer. 6. 10. a brawny heart, Mark 3. 5. Say God and man what they will, these enchanted creatures will rather be beasts still, then return to men.
But oh, what a wofull thing it is to consider, and how may we bemone our selves to Heaven and earth, that yet men will not be transformed? All the menaces, all the terrors of God cannot move men from what they are;
But o, what a woeful thing it is to Consider, and how may we bemoan our selves to Heaven and earth, that yet men will not be transformed? All the menaces, all the terrors of God cannot move men from what they Are;
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and fores canes, without shall be Dogs, Revel. 22. 15. When they shall be vanished into their first nothing, thou shalt be ever dying in those unquenchable flames, which shall torment thee so much the more,
and fores canes, without shall be Dogs, Revel. 22. 15. When they shall be vanished into their First nothing, thou shalt be ever dying in those unquenchable flames, which shall torment thee so much the more,
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Seest thou then the most loathsome Toad that crawls upon the earth, or the most despised Dog that creeps under thy feet? thou shalt once envy their condition,
See thou then the most loathsome Toad that crawls upon the earth, or the most despised Dog that creeps under thy feet? thou shalt once envy their condition,
untill an happy change have wrought this heart of mine (which by Nature is no better then a stie of unclean devils) to be an habitation for the God of Jacob. Wo be to the man whose last change overtakes him ere this change be wrought in him.
until an happy change have wrought this heart of mine (which by Nature is no better then a sty of unclean Devils) to be an habitation for the God of Jacob. Woe be to the man whose last change overtakes him ere this change be wrought in him.
so we that are the sons of men, should change the servile form of our wretched nature into the Divine form of the Son of God! This is a change not more happy then needfull.
so we that Are the Sons of men, should change the servile from of our wretched nature into the Divine from of the Son of God! This is a change not more happy then needful.
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That whereinto we must be transformed, is the image of God, 2 Cor. 3. 18. consisting in holinesse and righteousness, Ephes. 4. 24. That Image we once had and lost;
That whereinto we must be transformed, is the image of God, 2 Cor. 3. 18. consisting in holiness and righteousness, Ephesians 4. 24. That Image we once had and lost;
I see zealous Professors transformed to key-cold worldlings, reformed Catholicks turn'd to Romish Factionists: I see men transformed into women, in their effeminate dispositions and demeanours;
I see zealous Professors transformed to key-cold worldlings, reformed Catholics turned to Romish Factionists: I see men transformed into women, in their effeminate dispositions and demeanours;
There are those which are changed in the face (that look civil at least, if not Saint-like;) but their mouths are full of cursing, and bitterness, and blasphemies.
There Are those which Are changed in the face (that look civil At least, if not Saintlike;) but their mouths Are full of cursing, and bitterness, and Blasphemies.
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yet he was NONLATINALPHABET, (it is the very word that the Holy Ghost uses both there and here) in that the Deity did put a glorious splendor upon his humane body which before it had not.
yet he was, (it is the very word that the Holy Ghost uses both there and Here) in that the Deity did put a glorious splendour upon his humane body which before it had not.
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or, which is the highest of all patterns, as our Blessed Saviour was transformed in the Mount Tabor. His Deity was the same, his Humanity the same, the same Soul, the same body;
or, which is the highest of all patterns, as our Blessed Saviour was transformed in the Mount Tabor. His Deity was the same, his Humanity the same, the same Soul, the same body;
as when a man comes into an house wherein the partitions are pulled down, the roof raised up, the floor paved, bay-windows set out, the out-side rough-cast, he shall think all the frame new,
as when a man comes into an house wherein the partitions Are pulled down, the roof raised up, the floor paved, bay-windows Set out, the outside roughcast, he shall think all the frame new,
How camest thou in hither? Binde him hand and foot, and cast him into utter darkness, there shall be weeping and gnashing of teeth, Mat. 22. 13. Away with this frippery of our Nature.
How camest thou in hither? Bind him hand and foot, and cast him into utter darkness, there shall be weeping and gnashing of teeth, Mathew 22. 13. Away with this frippery of our Nature.
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As there are some carelesse nasty creatures, that can abide to weare none but their old, patched, sordid rags (such as that miscreant Cistercian, Spanish Deist, whom we saw walk in and pollute our streets) men that out of sullennesse or affection are habited as the Gibeonites were out of craft;
As there Are Some careless nasty creatures, that can abide to wear none but their old, patched, sordid rags (such as that miscreant Cistercian, Spanish Deist, whom we saw walk in and pollute our streets) men that out of sullenness or affection Are habited as the Gibeonites were out of craft;
that it may be said of you, in S. Paul 's words, Such ye were. What an enemy would upbraid by way of reproch, is the greatest praise that can be, Faults that were.
that it may be said of you, in S. Paul is words, Such you were. What an enemy would upbraid by Way of reproach, is the greatest praise that can be, Faults that were.
but he that humbleth himself shall be exalted, which our Saviour used thrice in terminis, oft in sense) is here the Aphorism of wise Solomon. Neither is it ill guessed by learned Mercerus, that our Saviour in that speech of his alludes hither.
but he that Humbleth himself shall be exalted, which our Saviour used thrice in terminis, oft in sense) is Here the Aphorism of wise Solomon. Neither is it ill guessed by learned Mercerus, that our Saviour in that speech of his alludes hither.
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My Text then is like unto Shushan, in the streets whereof Honour is proclaimed to an humble Mordecai; in the Palace whereof is erected an engine of death to a proud Haman; A mans Pride shall bring him low;
My Text then is like unto Susa, in the streets whereof Honour is proclaimed to an humble Mordecai; in the Palace whereof is erected an engine of death to a proud Haman; A men Pride shall bring him low;
as indeed this is the just praise of Omnipotence, to fetch light out of darkness, life out of death, order out of confusion, Heaven out of Hell, honour out of humility, humiliation out of pride;
as indeed this is the just praise of Omnipotence, to fetch Light out of darkness, life out of death, order out of confusion, Heaven out of Hell, honour out of humility, humiliation out of pride;
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What doth the Covetous labour but to inrich himself? the Voluptuous but to delight himself? the Proud but to exalt himself? whether in contempt of others,
What does the Covetous labour but to enrich himself? the Voluptuous but to delight himself? the Proud but to exalt himself? whither in contempt of Others,
He magnifies every act that fals from him, as that proud Nebuchadnezzar, Is not this great Babel that I have built? yea his own very excretions are sweet and fragrant,
He Magnifies every act that falls from him, as that proud Nebuchadnezzar, Is not this great Babel that I have built? yea his own very excretions Are sweet and fragrant,
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For that once-glorious Angel looking upon his own excellency wherewith he was invested in his creation, began to be lift up in himself, made himself his own Alpha and Omega, acknowledging no essential dependance upon God as his beginning, no necessary reference to God as his end;
For that once-glorious Angel looking upon his own excellency wherewith he was invested in his creation, began to be lift up in himself, made himself his own Alpha and Omega, acknowledging no essential dependence upon God as his beginning, no necessary Referente to God as his end;
and fall NONLATINALPHABET, into the condemnation of the Devil, 1 Tim. 3. 6. Now there are so many kinds of Pride as there are imaginary causes of selfexaltation;
and fallen, into the condemnation of the devil, 1 Tim. 3. 6. Now there Are so many Kinds of Pride as there Are imaginary Causes of selfexaltation;
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Thus the insolent officer of Sennacherib, Who art thou, that thou despisest the least of my Masters servants? Vicina potentibus superbia, as that Father said, Pride is an usual neighbour to greatness.
Thus the insolent officer of Sennacherib, Who art thou, that thou Despisest the least of my Masters Servants? Vicinity potentibus superbia, as that Father said, Pride is an usual neighbour to greatness.
How hard is it for eminent Persons, when they see all heads bare, all knees bowed to them, not to be raised up in their conceits, not to applaud their own glory,
How hard is it for eminent Persons, when they see all Heads bore, all knees bowed to them, not to be raised up in their conceits, not to applaud their own glory,
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and to look overly upon the ignoble multitude, as those which are Terrae filii, mushroms, worthy of nothing but contempt? Hence it is that proud ones are incompatible with each other.
and to look overly upon the ignoble multitude, as those which Are Terrae Sons, mushrooms, worthy of nothing but contempt? Hence it is that proud ones Are incompatible with each other.
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and scorn the need of the better deserving, and bluster like a tempest, and think to bear down even good causes before them? Secundas fortunas decent superbiae, as the Comedian, Pride becomes the wealthy. Thus Solomon notes in his time that the rich speaks with commands;
and scorn the need of the better deserving, and bluster like a tempest, and think to bear down even good Causes before them? Secundas fortunas decent superbiae, as the Comedian, Pride becomes the wealthy. Thus Solomon notes in his time that the rich speaks with commands;
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Elatus erat animus tuus propter pulcritudinem, Thine heart was lifted up because of thy beauty, saith Ezekiel 28. 17. The fourth are the Sinew-proud, which presume upon their own Strength and vigor.
Elatus erat animus Thy propter pulcritudinem, Thine heart was lifted up Because of thy beauty, Says Ezekielem 28. 17. The fourth Are the Sinew-proud, which presume upon their own Strength and vigor.
Hence is that curiosity of knowing vain querks of speculation; hence singularity of opinion hating to go in the common track; hence impatience of contradiction;
Hence is that curiosity of knowing vain querks of speculation; hence singularity of opinion hating to go in the Common track; hence impatience of contradiction;
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Out of this impatience Zidkijah could smite Michaiah on the eare, and, as buffeting him double, say, Which way went the Spirit of God from me to thee? Out of this contempt the Scribes and Pharisees could say, Turba haec, this Laity, that knows not the Law, is accursed.
Out of this impatience Zidkijah could smite Michaiah on the ear, and, as buffeting him double, say, Which Way went the Spirit of God from me to thee? Out of this contempt the Scribes and Pharisees could say, Turba haec, this Laity, that knows not the Law, is accursed.
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It was the rule of Bonaventure, whom the Romanists honour for a Saint, Hoc piarum mentium est, &c. This is the part of pious Souls, to ascribe nothing to themselves, all to the Grace of God.
It was the Rule of Bonaventure, whom the Romanists honour for a Saint, Hoc piarum mentium est, etc. This is the part of pious Souls, to ascribe nothing to themselves, all to the Grace of God.
Insolent men, that will be climbing to Heaven by ladders of their own making, with Acesius in Jerome! what other issue can they exspect from the jealous God but a fearful precipitation? Neither doubt I but this is one main ground of the Angels proclamation in the Apocalyps, Cecidit, cecidit Babylon, It is fallen, it is fallen, Babylon the great City.
Insolent men, that will be climbing to Heaven by ladders of their own making, with Acesius in Jerome! what other issue can they expect from the jealous God but a fearful precipitation? Neither doubt I but this is one main ground of the Angels proclamation in the Apocalypse, Cecidit, cecidit Babylon, It is fallen, it is fallen, Babylon the great city.
yea to rob the hogs with the Prodigal? How many that have been proud of their Beauty have been made (ere they died) the loathsome spectacles of deformity? That of Esay strikes home, Because the daughters of Sion are haughty,
yea to rob the hogs with the Prodigal? How many that have been proud of their Beauty have been made (ere they died) the loathsome spectacles of deformity? That of Isaiah strikes home, Because the daughters of Sion Are haughty,
and walk with stretched-out necks and wanton eyes, &c. Therefore the Lord will smite with a scab the crown of the head of the daughter of Zion, Esay 3. 16. How many, that from the height of their over-weening have been brought to Benhadad 's halter,
and walk with stretched-out necks and wanton eyes, etc. Therefore the Lord will smite with a scab the crown of the head of the daughter of Zion, Isaiah 3. 16. How many, that from the height of their overweening have been brought to Benhadad is halter,
or have been turn'd to graze with Nebuchadnezzar? The Lord roots up the house of the proud, Prov. 15. 25. But if they escape here (as sometimes they do) hereafter they shall not:
or have been turned to graze with Nebuchadnezzar? The Lord roots up the house of the proud, Curae 15. 25. But if they escape Here (as sometime they do) hereafter they shall not:
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For the proud man is an abomination to the Lord, Prov. 16. 5. God cannot indure him, Ps. 101. 5. And what of that? Tu perdes superbos, Thou shalt destroy the proud, Ps. 119. 21. The very Heathens devised the proud Giants struck with thunder from Heaven.
For the proud man is an abomination to the Lord, Curae 16. 5. God cannot endure him, Ps. 101. 5. And what of that? Tu perdes Superbos, Thou shalt destroy the proud, Ps. 119. 21. The very heathens devised the proud Giants struck with thunder from Heaven.
and shall cast them from the height of their earthly altitude to the bottome of that infernall dungeon? Humility makes men Angels, Pride made Angels Devils, as that Father said;
and shall cast them from the height of their earthly altitude to the bottom of that infernal dungeon? Humility makes men Angels, Pride made Angels Devils, as that Father said;
Honourable and beloved, this Vice is a close one, it will cleave fast to you; yea so close, that ye can hardly discern it from a piece of your selves:
Honourable and Beloved, this Vice is a close one, it will cleave fast to you; yea so close, that you can hardly discern it from a piece of your selves:
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The gratious disposition, (for a Vertue properly it is not) is Humility, expressed here in the Subject, The humble in spirit. Not he that is forcibly humbled by others,
The gracious disposition, (for a Virtue properly it is not) is Humility, expressed Here in the Subject, The humble in Spirit. Not he that is forcibly humbled by Others,
As first, when man having only God supra se, and therefore owing religious worship to him alone, worships Angels or Saints that are but juxta se. It is the charge that S. Paul gives to his Colossians, Let no man deceive you in a voluntary humility, and worshipping of Angels:
As First, when man having only God supra se, and Therefore owing religious worship to him alone, worships Angels or Saints that Are but juxta se. It is the charge that S. Paul gives to his colossians, Let no man deceive you in a voluntary humility, and worshipping of Angels:
till this abused frame was happily washed by the clear streams of the Gospel, and re-sanctified by the Word and Prayer. This is a Superstitious Humility.
till this abused frame was happily washed by the clear streams of the Gospel, and resanctify by the Word and Prayer. This is a Superstitious Humility.
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4. When out of pusillanimity or inordinateness a man prostitutes himself to those unworthy conditions and actions of sinful pleasure that mis-beseem a man, a Christian. This is a Brutish Humility.
4. When out of pusillanimity or inordinateness a man prostitutes himself to those unworthy conditions and actions of sinful pleasure that misbeseem a man, a Christian. This is a Brutish Humility.
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When he thinks meanly of his own parts and actions, highly and reverently of others; and therefore in giving honour goes before others, in taking it behind them.
When he thinks meanly of his own parts and actions, highly and reverently of Others; and Therefore in giving honour Goes before Others, in taking it behind them.
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and, Pullati extolluntur salute, The mourners are exalted with safety, saith Eliphaz in Job 5. 11. The Lord lifteth up the meek, saith David, out of good proof;
and, Pullati extolluntur salute, The mourners Are exalted with safety, Says Eliphaz in Job 5. 11. The Lord lifts up the meek, Says David, out of good proof;
Why do we not then say, I will be yet more vile for the Lord? Oh cast down your crowns with the twenty four Elders ( Apoc. 4. 10.) before the Throne of God:
Why do we not then say, I will be yet more vile for the Lord? O cast down your crowns with the twenty four Elders (Apocalypse 4. 10.) before the Throne of God:
Humble your seves in the sight of the Lord, and he shall lift you up, Jam. 4. 10. Indeed there is none of us but hath just cause to be humbled, whether we consider the wretchedness of our Nature or of our Estate.
Humble your seves in the sighed of the Lord, and he shall lift you up, Jam. 4. 10. Indeed there is none of us but hath just cause to be humbled, whither we Consider the wretchedness of our Nature or of our Estate.
But withall, where is it? I remember what is reported of Socrates and Alcibiades, (Aelian tells the story.) Socrates saw Alcibiades proud of his spacious fields and wide inheritance, he calls for a Map, looks for Greece, and finding it, asks Alcibiades where his lands lay.
But withal, where is it? I Remember what is reported of Socrates and Alcibiades, (Aelian tells the story.) Socrates saw Alcibiades proud of his spacious fields and wide inheritance, he calls for a Map, looks for Greece, and finding it, asks Alcibiades where his Lands lay.
When he answered they were not laid forth in the Map. Why (said Socrates ) art thou proud of that which is no part of the earth? What a poor spot is the dominion of the greatest King? but what a nothing is the possession of a Subject? A small parcel of a Shire, not worthy the name of a Chorographer.
When he answered they were not laid forth in the Map. Why (said Socrates) art thou proud of that which is no part of the earth? What a poor spot is the dominion of the greatest King? but what a nothing is the possession of a Subject? A small parcel of a Shire, not worthy the name of a Chorographer.
what ease is it to you that you are laid in a Silken bed, that a potion is brought you on the knee in a Golden cup, that the Chirurgion can say, he hath taken from you Noble blood? As Esau said of his birth-right, ye shall say ( mutat is mutandis ) of all these ceremonies of Honour, What are these to me,
what ease is it to you that you Are laid in a Silken Bed, that a potion is brought you on the knee in a Golden cup, that the Chirurgeon can say, he hath taken from you Noble blood? As Esau said of his birthright, you shall say (Mutat is mutandis) of all these ceremonies of Honour, What Are these to me,
And if any Beauty could have all voices, what were this but a wast and worthless approbation? Grant it to be in the greatest exquisiteness, what is it but a Blossome in May,
And if any Beauty could have all voices, what were this but a waste and worthless approbation? Grant it to be in the greatest exquisiteness, what is it but a Blossom in May,
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or a Flower in August, or an Apple in Autumn, soon faln, soon withered? Should any of you, glorious Dames, be seized upon with the nasty pustles of the small Pox, alas!
or a Flower in August, or an Apple in Autumn, soon fallen, soon withered? Should any of you, glorious Dams, be seized upon with the nasty pustles of the small Pox, alas!
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after all our cost and care, what is the best hide but saccus stercorum, as Bernard speaks, which if we do not finde noisome, others shall? Well may I therefore ask, with Ecclesiasticus, Quid superbit terra & cinis? Why is this earth and ashes proud? though it were as free from sin as it is from perfection.
After all our cost and care, what is the best hide but saccus stercorum, as Bernard speaks, which if we do not find noisome, Others shall? Well may I Therefore ask, with Ecclesiasticus, Quid superbit terra & Cinis? Why is this earth and Ashes proud? though it were as free from since as it is from perfection.
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but after, when upon stricter examination she finds the fault in her self, she becomes as much out of love with her self as ever her flatterers seemed to be enamour'd of her.
but After, when upon Stricter examination she finds the fault in her self, she becomes as much out of love with her self as ever her Flatterers seemed to be enamoured of her.
It falls out with men in this case as with some old foul and wrinkled dames, that are soothed up by their Parasites in an admiration of their Beauty, to whom no glass is allowed but the picturers, that flatters them with a smooth, fair and young image.
It falls out with men in this case as with Some old foul and wrinkled dams, that Are soothed up by their Parasites in an admiration of their Beauty, to whom no glass is allowed but the picturers, that flatters them with a smooth, fair and young image.
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as our eyes see it this day, 1 Kings 1. 48. And if we do in the joy of our hearts say, Habemus Regem; why should not he with equal reflection of joyful heart say, Habemus Subditos. Tribute, Honour, Fear, Prayers, Love, Life is not too dear for our Caesar.
as our eyes see it this day, 1 Kings 1. 48. And if we do in the joy of our hearts say, Habemus Regem; why should not he with equal reflection of joyful heart say, Habemus Subject. Tribute, Honour, fear, Prayers, Love, Life is not too dear for our Caesar.
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There are Nations, I doubt not, that may say, Dedisti Regem in ira, Thou hast given us a King in thine anger, Hos. 13. 11. But for us, we may say, ut ros super herbam, His favour is as the dew upon the grass, Prov. 19. 12. and shall justly shut up with old David, Blessed be the Lord God of Israel, who hath thus replenished our Throne,
There Are nations, I doubt not, that may say, Dedisti Regem in ira, Thou hast given us a King in thine anger, Hos. 13. 11. But for us, we may say, ut ros super Herbam, His favour is as the due upon the grass, Curae 19. 12. and shall justly shut up with old David, Blessed be the Lord God of Israel, who hath thus replenished our Throne,
What other is the King then the Head of the body, the Eye in the head, the Ball in that eye? Lucernam aptavi uncto meo, I have prepared a light for mine anointed, Psal. 132. 17. without which the whole State must needs,
What other is the King then the Head of the body, the Eye in the head, the Ball in that eye? Lucernam aptavi uncto meo, I have prepared a Light for mine anointed, Psalm 132. 17. without which the Whole State must needs,
For Rex judicio, &c. The King by judgement establisheth the Land, saith Solomon, Prov. 29. 4. Who knows not that, Judg. 17. 6. In those days there was no King in Israel:
For Rex Judicio, etc. The King by judgement Establisheth the Land, Says Solomon, Curae 29. 4. Who knows not that, Judges 17. 6. In those days there was no King in Israel:
The exemption of the Spiritualty from Caesar, the subjection of Caesar to the head of the Spiritualty, are points that would have been as strange to the chief Priests of those times as they are familiar to ours.
The exemption of the Spiritualty from Caesar, the subjection of Caesar to the head of the Spiritualty, Are points that would have been as strange to the chief Priests of those times as they Are familiar to ours.
It was not for nothing that under the picture of that lame Souldier which at last hath shouldred into the Calender, was written, Cavete vobis, Principes, Look to your selves, ye Great Ones. Believe Actions, believe not Words.
It was not for nothing that under the picture of that lame Soldier which At last hath shouldered into the Calendar, was written, Beware vobis, Princes, Look to your selves, you Great Ones. Believe Actions, believe not Words.
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some whereof, whiles with deep protestations of fidelity they were writing quodlibetical invectives against the perfidiousness of some busiospirits of their own Faction, we have seen fall foul upon a convicted Treason.
Some whereof, while with deep protestations of Fidis they were writing quodlibetical invectives against the perfidiousness of Some busiospirits of their own Faction, we have seen fallen foul upon a convicted Treason.
the Hebrews take the word NONLATINALPHABET for both, either mentientur or humiliabuntur, to signifie either curtefie or craft: wherefore? but to shew us that estranged hearts,
the Hebrews take the word for both, either mentientur or humiliabuntur, to signify either curtefie or craft: Wherefore? but to show us that estranged hearts,
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In the Psalm which our late Augustus of ever-Blessed Memory chose for the Anniversaries of his deliverance both from the Cowries and the Powder, ( Psal. 18.) ye find this clause (vers. 45.) strange children shall dissemble with me;
In the Psalm which our late Augustus of ever-Blessed Memory chosen for the Anniversaries of his deliverance both from the Cowries and the Powder, (Psalm 18.) the find this clause (vers. 45.) strange children shall dissemble with me;
but of the hollow multitude, who had said (vers. 12.) If thou let this man go, thou art not Caesar 's friend. As if all were now grown fond of that Soveraignty which they hated.
but of the hollow multitude, who had said (vers. 12.) If thou let this man go, thou art not Caesar is friend. As if all were now grown found of that Sovereignty which they hated.
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no Nation under Heaven was more odious to them, against whom they heartily praied in their sense, Remember, O Lord, the children of Edom, Psal. 137. 7. Yet here, Regem habemus Caesarem, Caesar is our King.
no nation under Heaven was more odious to them, against whom they heartily prayed in their sense, remember, Oh Lord, the children of Edom, Psalm 137. 7. Yet Here, Regem habemus Caesarem, Caesar is our King.
and the same letter in the Hebrew forms both O and U. Hence they gave out Caesar for an Idumaean, and branded all that Nation with the curses of Edom. Absurdly, as we well know;
and the same Letter in the Hebrew forms both Oh and U. Hence they gave out Caesar for an Idumaean, and branded all that nation with the curses of Edom. Absurdly, as we well know;
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and this was with them that Onus Duma, in the Prophet Esay. A misprision that arises (as Jerome guesses aright) by occasion of the letters of Duma and Roma; for the Hebrew R and D are so like that they can hardly be distinguished,
and this was with them that Onus Duma, in the Prophet Isaiah. A Misprision that arises (as Jerome Guesses aright) by occasion of the letters of Duma and Roma; for the Hebrew R and WORSER Are so like that they can hardly be distinguished,
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And ye know their fearful suggestion, Venient Romani, the Romans will come, Joh. 11. 48. It was observed of old by Hierome, and since by Galatinus and others, indeed who could look beside it? that the Thalmud and the ancient Rabbins, wheresoever they find the name of Edom or Idumaea in the Old Testament, there they think straight Rome understood;
And you know their fearful suggestion, Venient Romani, the Roman will come, John 11. 48. It was observed of old by Jerome, and since by Galatinus and Others, indeed who could look beside it? that the Thalmud and the ancient Rabbis, wheresoever they find the name of Edom or Idumaea in the Old Testament, there they think straight Room understood;
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and therefore (as they imagined) not capable of being the head of Israel. This of the Romans is taken for that regnum Gentium, the Kingdome of the Gentiles, Hagg. 2. 22. by an Antonomasie;
and Therefore (as they imagined) not capable of being the head of Israel. This of the Romans is taken for that Kingdom Gentium, the Kingdom of the Gentiles, Haggai 2. 22. by an Antonomasia;
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For at first here was no more but NONLATINALPHABET, and NONLATINALPHABET a partnership and league of love betwixt the Romans and Jews, as 1 Maccab. 8. 20. but after,
For At First Here was no more but, and a partnership and league of love betwixt the Romans and jews, as 1 Maccab 8. 20. but After,
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yea hereupon they were so ready to swagger with God and his Samuel: They had learn'd of Nature and experience the best form of Government (NONLATINALPHABET) but they would have had him of their own.
yea hereupon they were so ready to swagger with God and his Samuel: They had learned of Nature and experience the best from of Government () but they would have had him of their own.
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Ye know the question moved upon the Tribute-money, Matth. 22. 17. Is it lawful to pay tribute to Caesar? Lo, they say not, Is it needful? but, Is it lawful? The Herodians were a Faction that had never moved this question,
You know the question moved upon the Tribute-money, Matthew 22. 17. Is it lawful to pay tribute to Caesar? Lo, they say not, Is it needful? but, Is it lawful? The Herodians were a Faction that had never moved this question,
For they feeding themselves with the conceit of being God's free people, wherein Judas Gaulonites and Sadducus the Pharisee had soothed them, hated him as an enemy, whom they were forced to fear as their King, holding it no better then a sinful vassalage to stoop unto an Heathen scepter.
For they feeding themselves with the conceit of being God's free people, wherein Judas Gaulonites and Sadducees the Pharisee had soothed them, hated him as an enemy, whom they were forced to Fear as their King, holding it no better then a sinful vassalage to stoop unto an Heathen sceptre.
The first by way of affirmation, Caesar is our King: the second by way of negation, No King but Caesar: the third by way of implication, Christ is not our King, because Caesar is. The first was a truth;
The First by Way of affirmation, Caesar is our King: the second by Way of negation, No King but Caesar: the third by Way of implication, christ is not our King, Because Caesar is. The First was a truth;
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Behold, God hath set a Kiog over you, 1 Sam. 12. 13. And Kings are wont to have no less title then Unctus Jehove, the Anointed of the Lord; not unctus populi, the anointed of the people, 1 Sam. 24. 6. 2 Sam. 1. 14. Daniel could say of God, He removes Kings, and setteth up Kings, Dan. 2. 21. What need I perswade Christian Kings and Princes, that they hold their Crowns and Scepters as in fee from the God of Heaven? Cyrus himself had so much Divinity, Ezra 1. 2.
Behold, God hath Set a Kiog over you, 1 Sam. 12. 13. And Kings Are wont to have no less title then Anointed Jehove, the Anointed of the Lord; not Anointed People, the anointed of the people, 1 Sam. 24. 6. 2 Sam. 1. 14. daniel could say of God, He removes Kings, and sets up Kings, Dan. 2. 21. What need I persuade Christian Kings and Princes, that they hold their Crowns and Sceptres as in fee from the God of Heaven? Cyrus himself had so much Divinity, Ezra 1. 2.
That Position was worthy of a Red Hat, Potestas Principis dimanavit à populo, Pontificis à Deo, in the Recognition of the book de Laicis; purposely raised to depress the Dignity of Kings, to advance the Priesthood.
That Position was worthy of a Read Hat, Potestas Principis dimanavit à populo, Pontiff à God, in the Recognition of the book de Laicis; purposely raised to depress the Dignity of Kings, to advance the Priesthood.
All the life and motion of any earthly creature is from the influences of Heaven; without which this whole Globe were nothing but a dull and drossie clod.
All the life and motion of any earthly creature is from the influences of Heaven; without which this Whole Globe were nothing but a dull and drossy clod.
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and the liquid cofer of the Sea shall rather yield the Didrachma then he will not pay it, Matth. 17. 27.) so Christ is Caesar 's Lord in the Soveraignty of his Deity;
and the liquid coffer of the Sea shall rather yield the Didrachma then he will not pay it, Matthew 17. 27.) so christ is Caesar is Lord in the Sovereignty of his Deity;
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could they but have known that this was he that truly said, Per me Reges regnant, By me Kings reign, they had concluded, Caesar could be no King but from him:
could they but have known that this was he that truly said, Per me Reges regnant, By me Kings Reign, they had concluded, Caesar could be no King but from him:
for, as Suetonius tels us in the Life of Vespasian, Percrebuerat in Oriente toto vetus & constans opinio, esse in fatis at Judaei hoc tempore rerum potirentur, It was an old and constant conceit all the East over, that the Jews were about this time destin'd to rule.
for, as Suetonius tells us in the Life of Vespasian, Percrebuerat in Oriente toto Vetus & constans opinio, esse in fatis At Judaei hoc tempore rerum potirentur, It was an old and constant conceit all the East over, that the jews were about this time destined to Rule.
Could there be a more ignorant Paralogisme then this wherewith the foolish Jews beguiled themselves? as if these two, Christ and Caesar, had been utterly incompatible.
Could there be a more ignorant Paralogism then this wherewith the foolish jews beguiled themselves? as if these two, christ and Caesar, had been utterly incompatible.
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The Anabaptist saies, Caesar is not our King, because Christ is; the Jew saies, Christ is not our King, because Caesar is: Both of them equally absurd.
The Anabaptist Says, Caesar is not our King, Because christ is; the Jew Says, christ is not our King, Because Caesar is: Both of them equally absurd.
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he shall return unto you the happy kisses of his Divine Love and Favour, and after a long and safe Protection, the dear imbracements of an eternal welcome to Glory.
he shall return unto you the happy Kisses of his Divine Love and Favour, and After a long and safe Protection, the dear embracements of an Eternal welcome to Glory.
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and what loyal heart did not feel the danger of your late Southern Voiage, and the safety of your return? Go on happily to fear and honour that God who hath so blessed you, and us in you.
and what loyal heart did not feel the danger of your late Southern Voyage, and the safety of your return? Go on happily to Fear and honour that God who hath so blessed you, and us in you.
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It was a great praise that was given to Placilla the Wife of Theodosius in Theodoret 's history, Neque enim imperii principatu extollebatur, &c. Her throne had not over-carried her thoughts,
It was a great praise that was given to Placilla the Wife of Theodosius in Theodoret is history, Neque enim imperii principatu extollebatur, etc. Her throne had not overcarried her thoughts,
Tremble before his footstool, O ye Great ones, that bindeth Kings with chains and Nobles with fetters of iron, Psal. 149. 8. Your very Height inforces your Obedience;
Tremble before his footstool, Oh you Great ones, that binds Kings with chains and Nobles with fetters of iron, Psalm 149. 8. Your very Height enforces your obedience;
yea his myrtles and lawrels, yea crown and scepter under the feet of Christ, and cry, Hosanna altissimo. Oh then if you be in earnest, take the Psalmists counsel, Osculamini filium: Give him the kiss of Homage, of Obedience.
yea his myrtles and laurels, yea crown and sceptre under the feet of christ, and cry, Hosanna altissimo. O then if you be in earnest, take the Psalmists counsel, Osculamini Son: Give him the kiss of Homage, of obedience.
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and every knee, not onely in Heaven and in earth, but under the earth too, shall mal-grè bow to the name of that Jesus whom they have scornfully rejected with Nolumus hunc, Christ is no King to us.
and every knee, not only in Heaven and in earth, but under the earth too, shall mal-grè bow to the name of that jesus whom they have scornfully rejected with Nolumus hunc, christ is no King to us.
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Feel, O ye wilful sinners, if ye will not learn, that as he hath a golden Scepter, Virgam directionis, Psal. 45. 6. so he hath also an iron Scepter, Psal. 2. 9. Virgam furoris, Esay 10. 5. Beauty and Bands, Zach. 11. 10, 14. If ye will not bow under the first,
Feel, Oh you wilful Sinners, if you will not Learn, that as he hath a golden Sceptre, Virgam directionis, Psalm 45. 6. so he hath also an iron Sceptre, Psalm 2. 9. Virgam Furoris, Isaiah 10. 5. Beauty and Bans, Zach 11. 10, 14. If you will not bow under the First,
If now we shall pour our health and our reason down our throats, and shall sacrifice our Souls to our bellies, what do we say but, Nolumus hunc? But, O foolish Rebels that we are!
If now we shall pour our health and our reason down our throats, and shall sacrifice our Souls to our bellies, what do we say but, Nolumus hunc? But, Oh foolish Rebels that we Are!
If now thou shalt spend it altogether upon thy self, or else thinkest, with that wise Heathen, thou dost septimam oetatis partem perdere, thou defiest Christ.
If now thou shalt spend it altogether upon thy self, or Else Thinkest, with that wise Heathen, thou dost septimam oetatis partem Perdere, thou defiest christ.
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If now thou rear up in thy bosome altars to the Astaroth of Honour, to the Tammuz of Lust, to the Mammon of Wealth, thou hast defied Christ for thy King.
If now thou rear up in thy bosom Altars to the Astaroth of Honour, to the Tammuz of Lust, to the Mammon of Wealth, thou hast defied christ for thy King.
but when it comes once to the deniall of our selves, to the mortifying of our corruptions, to the strangling of the children of our own accursed wombs, to the offering up our bodies and Souls as a reasonable and lively sacrifice; hîc Rhodus, hîc saltus. Kings rule by their Laws. Be not deceived;
but when it comes once to the denial of our selves, to the mortifying of our corruptions, to the strangling of the children of our own accursed wombs, to the offering up our bodies and Souls as a reasonable and lively sacrifice; hîc Rhodes, hîc saltus. Kings Rule by their Laws. Be not deceived;
Those mine enemies that would not I should reign over them, bring them hither, and slay them before me, Luk. 19. 27. Lord, it is done as thou hast commanded, and yet there is room.
Those mine enemies that would not I should Reign over them, bring them hither, and slay them before me, Luk. 19. 27. Lord, it is done as thou hast commanded, and yet there is room.
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because he was so vile for you? Did his Love make him humble, that his Humility should make him contemptible? Did he chuse you out of all the kingdomes of the earth, and do ye wilfully reject him? Hear therefore, ye despisers, and tremble;
Because he was so vile for you? Did his Love make him humble, that his Humility should make him contemptible? Did he choose you out of all the kingdoms of the earth, and do you wilfully reject him? Hear Therefore, you despisers, and tremble;
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but Caesar, therefore Christ shall plague them by Caesar; that very Roman Government which they honoured in a corrivality and opposition to Christ, shall revenge the quarrel of Christ in the utter subversion of these unthankful Rebels. Oh foolish people and unjust!
but Caesar, Therefore christ shall plague them by Caesar; that very Roman Government which they honoured in a corrivality and opposition to christ, shall revenge the quarrel of christ in the utter subversion of these unthankful Rebels. O foolish people and unjust!
And yet this King, thus Presigured, Fore-prophesied, Constituted, Acknowledged, Usher'd in, Anointed, Proclaimed, Enthronized, Adored, is cast off with a Nolumus hunc, No King but Caesar.
And yet this King, thus Presigured, Fore prophesied, Constituted, Acknowledged, Ushered in, Anointed, Proclaimed, Enthronized, Adored, is cast off with a Nolumus hunc, No King but Caesar.
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Proclaimed? Behold, thy King cometh to thee, saith Zachary: Hosanna, Blessed be the Kingdome that comes in the name of the Lord, said the Children in the streets.
Proclaimed? Behold, thy King comes to thee, Says Zachary: Hosanna, Blessed be the Kingdom that comes in the name of the Lord, said the Children in the streets.
yea, which of the Prophets is silent of this Style? Constituted? Behold, I have set my King upon Sion, Psal. 2. 6. Acknowledged by the Sages? Where is be that is born King of the Jews? We have seen his star, Mat. 2. 2. Usher'd in by the Angel Gabriel? The Lord shall give him the throne of his Father David, Luke 1. 32. Anointed? he is Christus Domini, and Christus Dominus; anointed with the oyle of gladness above his fellows.
yea, which of the prophets is silent of this Style? Constituted? Behold, I have Set my King upon Sion, Psalm 2. 6. Acknowledged by the Sages? Where is be that is born King of the jews? We have seen his star, Mathew 2. 2. Ushered in by the Angel Gabriel? The Lord shall give him the throne of his Father David, Lycia 1. 32. Anointed? he is Christus Domini, and Christus Dominus; anointed with the oil of gladness above his Fellows.
For could they be ignorant of the Kingdome of the Messiah? yea of this Messiah? Was not this King of the Jews Fore-figured by Melchisedec King of Salem? sedec, we know, is Justice, salem is Peace; the fruit of his Justice is Peace.
For could they be ignorant of the Kingdom of the Messiah? yea of this Messiah? Was not this King of the jews Fore-figured by Melchizedek King of Salem? sedec, we know, is justice, salem is Peace; the fruit of his justice is Peace.
as being well assured that the more your Majesty shall advance the Spiritual Kingdome of Christ, the more he shall advance the strength and glory of your Temporal:
as being well assured that the more your Majesty shall advance the Spiritual Kingdom of christ, the more he shall advance the strength and glory of your Temporal:
And for these happy Regions which are comfortably illuminated with the saving Doctrine of Jesus Christ, may it please you to forbid their impuration by the noisome fogs and mists of those mis-opinions, whose very Principles are professedly rebellious;
And for these happy Regions which Are comfortably illuminated with the Saving Doctrine of jesus christ, may it please you to forbid their impuration by the noisome fogs and mists of those mis-opinions, whose very Principles Are professedly rebellious;
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Let true Religion be letled in them, and true Religion shall settle their hearts to your Majesty more then all conquests, lawes, violences, oaths, indearments whatsoever.
Let true Religion be letled in them, and true Religion shall settle their hearts to your Majesty more then all conquests, laws, violences, Oaths, endearments whatsoever.
Oh may it please your Gracious Majesty to shine into those darksome corners, by improving your Soveraign Authority to the commanding of a Learned and Powerful Ministry amongst them.
O may it please your Gracious Majesty to shine into those darksome corners, by improving your Sovereign authority to the commanding of a Learned and Powerful Ministry among them.
But what need I tell your Sacred Majesty that in the North-west part of your Dominions, there are some that live in the frozen and dark Climate of Ignorance and Superstition, whose eyes have seldome (if ever) been blest with so much as an oblique irradiation of the Gospel? I know the bowels of your Princely compassion cannot but be stirred with the misery of these poor Cimmerian souls, that have not so much light as to wish more.
But what need I tell your Sacred Majesty that in the Northwest part of your Dominions, there Are Some that live in the frozen and dark Climate of Ignorance and Superstition, whose eyes have seldom (if ever) been blessed with so much as an oblique irradiation of the Gospel? I know the bowels of your Princely compassion cannot but be stirred with the misery of these poor Cimmerian Souls, that have not so much Light as to wish more.
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and wipe off her teares, and stretch out it self mightily for her safe-guard. Let me never prosper if that hand make not that head immortally glorious.
and wipe off her tears, and stretch out it self mightily for her safeguard. Let me never prosper if that hand make not that head immortally glorious.
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and shall prostrate her self at the feet of earthly Greatness for lawful succour, with veni opitulari, come and help, as Macedonia in the Acts; wo be to the power that fails it;
and shall prostrate her self At the feet of earthly Greatness for lawful succour, with veni opitulari, come and help, as Macedonia in the Acts; woe be to the power that fails it;
Let the great Caesars of the world then know, that the more subject they are to Christ, the more sure they are of the Loyalty of their Subjects to them.
Let the great Caesars of the world then know, that the more Subject they Are to christ, the more sure they Are of the Loyalty of their Subject's to them.
nor the rich in thy Bed-chamber, Eccles. 10. 20. It is Religion that teaches us that vengeance shall be sure to follow Rebellion, Nuntius crudelis, Prov. 17. 21. yea, no less then Hell and Damnation, Rom. 13. 2. Cursed be they that say Religion is onely to keep men in awe;
nor the rich in thy Bedchamber, Eccles. 10. 20. It is Religion that Teaches us that vengeance shall be sure to follow Rebellion, Nuntius crudelis, Curae 17. 21. yea, no less then Hell and Damnation, Rom. 13. 2. Cursed be they that say Religion is only to keep men in awe;
and think to bear down all before them? What should I tell you of the fierce assalts of the braving enemies of the Church, whose Pride hath scorned all opposition,
and think to bear down all before them? What should I tell you of the fierce assaults of the braving enemies of the Church, whose Pride hath scorned all opposition,
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And when ye have done your best, it must be the Lord of hoasts, the great protectour of Israel, that must break the bow, and knap the spear in sunder, Psal. 46. 9. Their second title is Bulls, for their ferocity, for their strength.
And when you have done your best, it must be the Lord of hosts, the great protector of Israel, that must break the bow, and knap the spear in sunder, Psalm 46. 9. Their second title is Bulls, for their ferocity, for their strength.
but the same which is against the Devil, the shield of prevention? Stir up your vigilant care, O ye great Leaders of Israel, by the strict execution of wholesome laws, to avoid the dint of these murderous subornations.
but the same which is against the devil, the shield of prevention? Stir up your vigilant care, Oh you great Leaders of Israel, by the strict execution of wholesome laws, to avoid the dint of these murderous subornations.
What doe these but follow their General, whose spiritual weapons are fiery darts? Ephes. 6. 16. Much and lamentable experience hath this State (if ever any) had of these mischievous engines of commotion, that have been hurled hither from beyond the Alpes and Pyrenees. What is the remedy,
What do these but follow their General, whose spiritual weapons Are fiery darts? Ephesians 6. 16. Much and lamentable experience hath this State (if ever any) had of these mischievous Engines of commotion, that have been hurled hither from beyond the Alps and Pyrenees. What is the remedy,
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arborescere solent calami, as Calvin. These were of use in warre for darts or spears. The vant-gard therefore of David 's enemies are Spear-men or Darters;
arborescere solent calami, as calvin. These were of use in war for darts or spears. The vanguard Therefore of David is enemies Are Spearmen or Darters;
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Here doubtless, either the beasts of the reeds are the beasts that lye among the reeds; (as Cassiodorus hath given us an hint, Leones domestica canneta reliquerunt, The Lions have lest the reedy thickets ) or else the reed is here the spear, or dart.
Here doubtless, either the beasts of the reeds Are the beasts that lie among the reeds; (as Cassiodorus hath given us an hint, Leones Domestica canneta reliquerunt, The Lions have lest the reedy thickets) or Else the reed is Here the spear, or dart.
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But why fera arundinis, the beast of the reeds? I do not tell you of S. Jerome 's descant upon bestia calami, the beast of the quill, that is, writers for falshood;
But why fera arundinis, the beast of the reeds? I do not tell you of S. Jerome is descant upon Beast calami, the beast of the quill, that is, writers for falsehood;
whiles they are conjoyned? why should partial Factions and private fancies distract us, when the main Cause of God is on foot? Beleague your selves, ye Christian Princes and Potentates;
while they Are conjoined? why should partial Factions and private fancies distract us, when the main Cause of God is on foot? Belay your selves, the Christian Princes and Potentates;
Yet if these that are against us were many, and not united, it were nothing. A large showr loseth it self, whiles the drops are scattered in the sands;
Yet if these that Are against us were many, and not united, it were nothing. A large shower loses it self, while the drops Are scattered in the sands;
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see them lye scattered like grashoppers in the valley, and tell me whether the Church have not reason to say, Lord, how many are they that rise up against me? Yet when all is done, (that no man may be discouraged) if we have but our eyes opened with Elisha 's servant, to see the hoast of Heaven glittering about us, we shall boldly say, There are more with us then against us.
see them lie scattered like grasshoppers in the valley, and tell me whither the Church have not reason to say, Lord, how many Are they that rise up against me? Yet when all is done, (that no man may be discouraged) if we have but our eyes opened with Elisha is servant, to see the host of Heaven glittering about us, we shall boldly say, There Are more with us then against us.
Of those eleven that remain six are Mahumetans; and they are enemies. Of those other five that remain, there is an Antichristian Faction that challenges universality; and they are enemies.
Of those eleven that remain six Are Mahometans; and they Are enemies. Of those other five that remain, there is an Antichristian Faction that challenges universality; and they Are enemies.
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Hence are bloody Massacres, treacherous Assassinations, hellish Powder-plots, and whatever stratagem of mischief can be devised by that ancient man-slayer;
Hence Are bloody Massacres, treacherous Assassinations, hellish Gunpowder plots, and whatever stratagem of mischief can be devised by that ancient manslayer;
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and shew you there all the bloody engines of torture, an Hell upon earth? what should I present you with the whips, halters and knives of Eighty eight? or raise up your hair with the report of those Spanish Cruelties which were exercised upon our men in the Indies during the late warre? Death was but a sport in respect of the torments in dying. Lo here, a Beast;
and show you there all the bloody Engines of torture, an Hell upon earth? what should I present you with the whips, halters and knives of Eighty eight? or raise up your hair with the report of those Spanish Cruelties which were exercised upon our men in the Indies during the late war? Death was but a sport in respect of the torments in dying. Lo Here, a Beast;
What should I lay before you their Gibbets, Wheels, Stakes, Caldrons, Furnaces, and all their fearful pomps of death? What should I tell you of men dressed every way that meats were for the palate? Here was slaying, frying, boiling, broiling, roasting, baking, haching,
What should I lay before you their Gibbets, Wheels, Stakes, Caldrons, Furnaces, and all their fearful pomps of death? What should I tell you of men dressed every Way that Meats were for the palate? Here was slaying, frying, boiling, broiling, roasting, baking, haching,
For the former, Who can express the savage Cruelty of the enemies of the Gospell? Look into the ancient story of the infancy of Christianity, ye shall see how men set their wits on the rack to devise torments.
For the former, Who can express the savage Cruelty of the enemies of the Gospel? Look into the ancient story of the infancy of Christianity, you shall see how men Set their wits on the rack to devise torments.
lest any man stumble at the word, that which is here translated fera, is by the same hand turned pecus, ver. 11. Both the senses doe well, a Beast, or a Company:
lest any man Stumble At the word, that which is Here translated fera, is by the same hand turned pecus, ver. 11. Both the Senses do well, a Beast, or a Company:
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Why doth the same Hebrew word signifie a Beast, and a Company? Is it because the Multitude is bellua multorum capitum, a beast of many heads? Or is it because of the sociable nature even of brute creatures, which still affect to herd and flock together? For,
Why does the same Hebrew word signify a Beast, and a Company? Is it Because the Multitude is Bellua multorum capitum, a beast of many Heads? Or is it Because of the sociable nature even of brutus creatures, which still affect to heard and flock together? For,
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The Enemy is described by a threefold title. 1. Fera arundinis, the company of the spear-men, or, beasts of the reeds. 2. The multitude of Bulls, with the calves of the people. 3. The people that delight in warre.
The Enemy is described by a threefold title. 1. Fera arundinis, the company of the spearmen, or, beasts of the reeds. 2. The multitude of Bulls, with the calves of the people. 3. The people that delight in war.
Such variety of spiritual Flowers grows in every bed of this Divine Garden. Our occasions cannot change so oft, as God can fit us with change of notes.
Such variety of spiritual Flowers grows in every Bed of this Divine Garden. Our occasions cannot change so oft, as God can fit us with change of notes.
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HALL, Dean of Worcester, &c. Psal. 68. 30. Rebuke the company of Spear men, the multitude of the Bulls, with the Calves of the people, till every one submit himself with pieces of silver:
HALL, Dean of Worcester, etc. Psalm 68. 30. Rebuke the company of Spear men, the multitude of the Bulls, with the Calves of the people, till every one submit himself with Pieces of silver:
our enemies are those that hate peace, and delight in war, offering insolent provocations to our State, in dis-inheriting part of the Royal Issue, violating their faiths, maintaining their unjust affronts, ambitiously aspiring to undue Soveraignty.
our enemies Are those that hate peace, and delight in war, offering insolent provocations to our State, in disinheriting part of the Royal Issue, violating their faiths, maintaining their unjust affronts, ambitiously aspiring to undue Sovereignty.
There lay the Pride of Spain, the Terrour of England. And is the hand of our God shortned? Is he other then what he was? We may be (as we are) weakned and effeminated by a long, luxurious peace:
There lay the Pride of Spain, the Terror of England. And is the hand of our God shortened? Is he other then what he was? We may be (as we Are) weakened and effeminated by a long, luxurious peace:
when our hearts are filthy? what cares he for an elevated eye, when our Souls are depressed to vile lusts? what cares he for the calves of our lips,
when our hearts Are filthy? what Cares he for an elevated eye, when our Souls Are depressed to vile Lustiest? what Cares he for the calves of our lips,
if our Souls be full of wickedness? whiles we provoke God to his face with our abominable licentiousness, with our fearful profanations, with our outragious lives,
if our Souls be full of wickedness? while we provoke God to his face with our abominable licentiousness, with our fearful profanations, with our outrageous lives,
Alas, my brethren, what do we pray for victory over our enemies, when our sins (which are our deadliest enemies) conquer us? To what purpose are our Prayers loud,
Alas, my brothers, what do we pray for victory over our enemies, when our Sins (which Are our deadliest enemies) conquer us? To what purpose Are our Prayers loud,
Israel in the hot chace of all their victory, is foiled more then once by a Canaanite. Whence was this? There was a pad in the straw, an Achan in the camp.
Israel in the hight chase of all their victory, is foiled more then once by a Canaanite. Whence was this? There was a pad in the straw, an achan in the camp.
let them have not onely hands and feet (that is, horsemen and footmen) but a bulk of body too, that is, full substance of wealthy provision, (as the word of Flaminius was;) let your counsel be vigilant, your munition ready, your troops trained and valiant;
let them have not only hands and feet (that is, horsemen and footmen) but a bulk of body too, that is, full substance of wealthy provision, (as the word of Flaminius was;) let your counsel be vigilant, your munition ready, your troops trained and valiant;
why should we not hope to find him against unseasonable Clouds, against the opposite powers of flesh and blood? Here is your safety, here is your assurance of victory, O ye great Princes and Potentates of the earth:
why should we not hope to find him against unseasonable Clouds, against the opposite Powers of Flesh and blood? Here is your safety, Here is your assurance of victory, Oh you great Princes and Potentates of the earth:
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for the Aegyptians which you have seen to day, ye shall see no more for ever, Exod. 14. 13. The great Hoast of proud Benhadad will carry away all Samaria in their pockets for pin-dust:
for the egyptians which you have seen to day, you shall see no more for ever, Exod 14. 13. The great Host of proud Benhadad will carry away all Samaria in their pockets for pin-dust:
when we see their Towers, we would think they would scale Heaven with the builders of Babel; when we see their Mines, we would think they would blow up the earth.
when we see their Towers, we would think they would scale Heaven with the Builders of Babel; when we see their Mines, we would think they would blow up the earth.
Now, certamen bonum certavi, I have fought a good fight, saith he justly of himself, 2 Tim. 4. 7. This increpa then is, Discountenance them, dishearten them, discomfit them, disband them.
Now, certamen bonum certavi, I have fought a good fight, Says he justly of himself, 2 Tim. 4. 7. This Reprove then is, Discountenance them, dishearten them, discomfit them, disband them.
and revenge me of mine enemies, Es. 1. 24. These are the Enemies. The Defeat follows, Rebuke and scatter. The two first, though bad enough, must be rebuked; the last must be scattered.
and revenge me of mine enemies, Es. 1. 24. These Are the Enemies. The Defeat follows, Rebuke and scatter. The two First, though bad enough, must be rebuked; the last must be scattered.
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if, secondly, they take up slight and unjust causes of warre, as it is noted by Suetonius of Julius Caesar (which this Iland had experience of) that he would refrain from no occasion of warre if never so unjust;
if, secondly, they take up slight and unjust Causes of war, as it is noted by Suetonius of Julius Caesar (which this Island had experience of) that he would refrain from no occasion of war if never so unjust;
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yet in effect men bewray this disposition, if they be, first, osores pacis, haters of peace, as the Psalmist calls them, Ps. 120. 7. stubbornly repelling the fair motions and meet conditions thereof:
yet in Effect men bewray this disposition, if they be, First, osores pacis, haters of peace, as the Psalmist calls them, Ps. 120. 7. stubbornly repelling the fair motions and meet conditions thereof:
God thinks he cannot give a worse Epithet to those whom he would brand for death then, Wicked and blood-thirsty men. David might not be allowed to build God an House,
God thinks he cannot give a Worse Epithet to those whom he would brand for death then, Wicked and bloodthirsty men. David might not be allowed to built God an House,
But if Ambition of enlarging the bounds of dominion, Covetousness of rich booties, emulation of a rival Greatness, shall unsheath our swords; now every blow is Murder.
But if Ambition of enlarging the bounds of dominion, Covetousness of rich booties, emulation of a rival Greatness, shall unsheath our swords; now every blow is Murder.
Yea, what speak I of these Puppets? the true God rejoyces in no title more then of the Lord of Hoasts. In these cases say now, Blessed be the Lord who teaches my hands to warre and my fingers to fight.
Yea, what speak I of these Puppets? the true God rejoices in no title more then of the Lord of Hosts. In these cases say now, Blessed be the Lord who Teaches my hands to war and my fingers to fight.
will think the heathen Poets had reason to devise Warre sent up from Hell, ushered and heralded by the most pestilent of all the Furies, every of whose haires were so many snakes and adders to affright and sting the world withall.
will think the heathen Poets had reason to devise War sent up from Hell, ushered and heralded by the most pestilent of all the Furies, every of whose hairs were so many snakes and Adders to affright and sting the world withal.
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He that well considers the fearful effects of warre, the direption of goods, the vastation of Countries, the sacking and burning of Cities, the murdering of men, ravishing of women, weltring of the horse and rider in their mingled blood, the shrieks and horror of the dying, the ghastly rage of the killing, the hellish and tumultuous confusion of all things;
He that well considers the fearful effects of war, the direption of goods, the vastation of Countries, the sacking and burning of Cities, the murdering of men, ravishing of women, weltering of the horse and rider in their mingled blood, the shrieks and horror of the dying, the ghastly rage of the killing, the hellish and tumultuous confusion of all things;
that God would consecrate you to himself, as the calves of his altar, that ye may be offered up to him an holy, lively, reasonable, acceptable sacrifice in your blessed Conversion. Amen.
that God would consecrate you to himself, as the calves of his altar, that you may be offered up to him an holy, lively, reasonable, acceptable sacrifice in your blessed Conversion. Amen.
And would it boot ought to spend time in perswading these Calves that they are such? to lay before them the shame of their ignorance and stupidity? Hear now this, O foolish people and without understanding, which have eyes and see not, which have eares and hear not, Jer. 5. 20. How long will ye suffer your selves to be befooled and beslaved with the tyranny of Superstition? God hath made you men,
And would it boot ought to spend time in persuading these Calves that they Are such? to lay before them the shame of their ignorance and stupidity? Hear now this, Oh foolish people and without understanding, which have eyes and see not, which have ears and hear not, Jer. 5. 20. How long will you suffer your selves to be befooled and beslaved with the tyranny of Superstition? God hath made you men,
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Are they bidden to forswear their Allegiance, and to take armes against their Lawful and native Soveraign? they rush into the battel without either fear or wit;
are they bidden to forswear their Allegiance, and to take arms against their Lawful and native Sovereign? they rush into the battle without either Fear or wit;
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or break their necks with their own fury. So let thine enemies perish, O Lord. These Bulls are seconded with their own brood, the Calves of the people.
or break their necks with their own fury. So let thine enemies perish, Oh Lord. These Bulls Are seconded with their own brood, the Calves of the people.
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Here only is the comfort of the poor menaced Church, that the mighty God of Israel, who sayes to the raging Sea, Here shalt thou stay thy proud waves, can tame at pleasure these violent beasts,
Here only is the Comfort of the poor menaced Church, that the mighty God of Israel, who Says to the raging Sea, Here shalt thou stay thy proud waves, can tame At pleasure these violent beasts,
and of Arpad? where are the Gods of Sepharvaim, Hena and Ivah? have they delivered Samaria out of my hand? who are they among the Gods of the Countries, that have delivered their country out of my hand, that the Lord should deliver Jerusalem out of my hand? saith proud Rabshakeh, 2 Kings 18. 34. Heark how this Assyrian Bull roars out Blasphemie against the Lord of Hoasts;
and of Arpad? where Are the God's of Sepharvaim, Hena and Ivah? have they Delivered Samaria out of my hand? who Are they among the God's of the Countries, that have Delivered their country out of my hand, that the Lord should deliver Jerusalem out of my hand? Says proud Rabshakeh, 2 Kings 18. 34. Hark how this assyrian Bull roars out Blasphemy against the Lord of Hosts;
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Behold, I am pressed under you, saith God, as a cart is pressed that is full of sheaves, Amos 2. 13. He should goe away laden with our thanks, with the presents of our duty;
Behold, I am pressed under you, Says God, as a cart is pressed that is full of sheaves, Amos 2. 13. He should go away laden with our thanks, with the presents of our duty;
Can there be here any danger of self-sacrificing with Sejanus, and not rather the just danger of our shame and confusion in our selves? How can we but hate this unkinde and unjust unanswerablenesse? Yet herein shall we make an advantage of our foulest sins, that they give so much more lustre to the glorious mercies of our God, who overcomes our evil with good, and loads even us.
Can there be Here any danger of self-sacrificing with Sejanus, and not rather the just danger of our shame and confusion in our selves? How can we but hate this unkind and unjust unanswerableness? Yet herein shall we make an advantage of our Foulest Sins, that they give so much more lustre to the glorious Mercies of our God, who overcomes our evil with good, and loads even us.
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yet how swift soever the wings of Time are, they cannot cut one instant, but they must carry with them a successive renovation of God's gracious kindness to us.
yet how swift soever the wings of Time Are, they cannot Cut one instant, but they must carry with them a successive renovation of God's gracious kindness to us.
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Why? but that in all these we should still daily re-acknowledge our new obligations to the giver? Yea, ex plenitudine & lacrymis, as it is in the Original, Exod. 22. 29. of our plenty and tears, that is, (as Cajetan ) of a dear or cheap year must we return:
Why? but that in all these we should still daily reacknowledge our new obligations to the giver? Yea, ex Plenitude & lacrymis, as it is in the Original, Exod 22. 29. of our plenty and tears, that is, (as Cajetan) of a dear or cheap year must we return:
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The Vulgar's salutaria, following the Septuagint, differs from our Salvation but as the Means from the End. With the Hebrews Salvation is a wide word, comprising all the favours of God that may tend to preservation;
The Vulgar's salutaria, following the septuagint, differs from our Salvation but as the Means from the End. With the Hebrews Salvation is a wide word, comprising all the favours of God that may tend to preservation;
and, as if he would comment upon himself, expounds NONLATINALPHABET save, by NONLATINALPHABET prosper, Psal. 118. 25. It is so dear a title of God, that the Prophet cannot have enough of it;
and, as if he would comment upon himself, expounds save, by prosper, Psalm 118. 25. It is so dear a title of God, that the Prophet cannot have enough of it;
and us to it, by the price of his blood, NONLATINALPHABET, 1 Cor. 6. 20. By Gift, in that he hath feoft us in it, NONLATINALPHABET, The gift of God is eternal life, Rom. 6. 23. Since therefore he decreed it, he bought it, he bestows it, justly is he the God of our Salvation.
and us to it, by the price of his blood,, 1 Cor. 6. 20. By Gift, in that he hath feoft us in it,, The gift of God is Eternal life, Rom. 6. 23. Since Therefore he decreed it, he bought it, he bestows it, justly is he the God of our Salvation.
but the same that made it? Who can give Eternity, but he that onely hath it? What but an infinite Merit can purchase an infinite Glory? Cursed be that spirit that will offer to share with his Maker.
but the same that made it? Who can give Eternity, but he that only hath it? What but an infinite Merit can purchase an infinite Glory? Cursed be that Spirit that will offer to share with his Maker.
Down with your Crowns, O ye glorious Elders, at the foot of him that sits on the Throne, with a Non nobis, Domine, Not unto us, O Lord, not unto us,
Down with your Crowns, Oh you glorious Elders, At the foot of him that sits on the Throne, with a Non nobis, Domine, Not unto us, Oh Lord, not unto us,
weak Causes produce feeble Effects, contingent casual, necessary certain. Our Salvation therefore being the work of an infinitely-powerfull cause, cannot be disappointed.
weak Causes produce feeble Effects, contingent casual, necessary certain. Our Salvation Therefore being the work of an infinitely-powerfull cause, cannot be disappointed.
Great Benhadad of the Syrians shall come with his hempen collar to the King of Israel: The very windes and waves shall undertake those Mahumetan or Marian powers that shall rise up against the inheritance of the God of Salvation.
Great Benhadad of the Syrians shall come with his hempen collar to the King of Israel: The very winds and waves shall undertake those Mahometan or Marian Powers that shall rise up against the inheritance of the God of Salvation.
Since Death therefore is the utmost of all terribles, needs must it be the highest improvement of Salvation, that to our God belong the issues from death.
Since Death Therefore is the utmost of all terribles, needs must it be the highest improvement of Salvation, that to our God belong the issues from death.
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and triumphed over Hell by suffering, and carries the keyes both of death and hell, Revel. 1. 18? He is the God, the Author and Finisher of our Salvation, to whom belong the issues from death. Look first at the temporary:
and triumphed over Hell by suffering, and carries the keys both of death and hell, Revel. 1. 18? He is the God, the Author and Finisher of our Salvation, to whom belong the issues from death. Look First At the temporary:
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Were death suffered to run loose and wild, what boot were it to live? now it is tether'd up short by that Almighty hand, what can we fear? If envy repine,
Were death suffered to run lose and wild, what boot were it to live? now it is tethered up short by that Almighty hand, what can we Fear? If envy repine,
when his heart is assured that he shall awake glorious in the morning of his resurrection? Certainly it is only our infidelity that makes death fearfull.
when his heart is assured that he shall awake glorious in the morning of his resurrection? Certainly it is only our infidelity that makes death fearful.
Those bold Fabulists therefore, whose impious Legends have devised Trajan fetcht thence by the prayers of Gregory, and Falconella by Tecla 's, suspending the finall sentence upon a secundum praesentem injustitiam, take a course to cast themselves into that pit whence they have presumptuously feigned the deliverance of others.
Those bold Fabulists Therefore, whose impious Legends have devised Trajan fetched thence by the Prayers of Gregory, and Falconella by Tecla is, suspending the final sentence upon a secundum praesentem injustitiam, take a course to cast themselves into that pit whence they have presumptuously feigned the deliverance of Others.
What issues? Even those bloody issues that were made in the hands and feet and side of our Blessed Saviour, that invaluably-precious blood of the Son of God is that whereby we are redeemed, whereby we are justified, whereby we are saved.
What issues? Even those bloody issues that were made in the hands and feet and side of our Blessed Saviour, that invaluably-precious blood of the Son of God is that whereby we Are redeemed, whereby we Are justified, whereby we Are saved.
Oh that our Souls might have had leisure to dwell a while upon the meditation of those dreadfull torments we are freed from, of that infinite goodnesse that hath freed us, of that happy exchange of a glorious condition to which we are freed!
O that our Souls might have had leisure to dwell a while upon the meditation of those dreadful torments we Are freed from, of that infinite Goodness that hath freed us, of that happy exchange of a glorious condition to which we Are freed!
But the publick occasion of this day calls off my speech, and invites me to the celebration of the sensible mercy of God in our late Temporal deliverance.
But the public occasion of this day calls off my speech, and invites me to the celebration of the sensible mercy of God in our late Temporal deliverance.
Wherein let me first blesse the God of our Salvation, that hath put it into the heart of his chosen Servant to set up an Altar in this sacred threshing-floor,
Wherein let me First bless the God of our Salvation, that hath put it into the heart of his chosen Servant to Set up an Altar in this sacred Threshing-floor,
so in the lighting of this Torch of publick joy, and sounding the Trumpet of a thankfull jubilation? and how well will it become us to follow so pious,
so in the lighting of this Torch of public joy, and sounding the Trumpet of a thankful jubilation? and how well will it become us to follow so pious,
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blesse him in his unbounded and just Soveraignty; blesse him in his marvellous Beneficence, large, continual, undeserved; blesse him in his Preservations; blesse him in his Deliverances.
bless him in his unbounded and just Sovereignty; bless him in his marvellous Beneficence, large, continual, undeserved; bless him in his Preservations; bless him in his Deliverances.
How is our Earth ready to sink under the load of his Mercies? What Nation under Heaven hath not envied and wondred at our Blessings? I do not carry back your eyes to the ancient favours of our God, to the memorable frustrations of •••ein Invasions, to the miraculous discoveries of Treasons, to the successfull maintenance of oppressed neighbourhood.
How is our Earth ready to sink under the load of his mercies? What nation under Heaven hath not envied and wondered At our Blessings? I do not carry back your eyes to the ancient favours of our God, to the memorable frustrations of •••ein Invasions, to the miraculous discoveries of Treasons, to the successful maintenance of oppressed neighbourhood.
That one mercy I may not forget, that in the shutting up of blessed Queen Elizabeth, the Pope and the then-King of Spain were casting Lots for the Crown,
That one mercy I may not forget, that in the shutting up of blessed Queen Elizabeth, the Pope and the then-King of Spain were casting Lots for the Crown,
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and palpably plotting for their severally-designed Successors, as appears in the publick posthume Letters of Cardinal D' Ossat, a witnesse beyond exception. Three several Briefs were addressed hither by that inclement shaveling of Rome for the defeating of the Title and Succession of our late Soveraign of dear and blessed memory, and his Royal Issue.
and palpably plotting for their severally-designed Successors, as appears in the public posthume Letters of Cardinal D' Ossat, a witness beyond exception. Three several Briefs were addressed hither by that inclement shaveling of Room for the defeating of the Title and Succession of our late Sovereign of dear and blessed memory, and his Royal Issue.
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and yet who can look at that any otherwise then the Jews do at the Rain-bow, with horror and astonishment? What do I tell you of our long Peace, our full Plenty, our wholsome Laws, our easefull Government, with a world of these common favours? It is for poor men to reckon.
and yet who can look At that any otherwise then the jews do At the Rainbow, with horror and astonishment? What do I tell you of our long Peace, our full Plenty, our wholesome Laws, our easeful Government, with a world of these Common favours? It is for poor men to reckon.
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For the one, what a winter was there in all good hearts when our Sun was gone so far Southward? how chearfull a Spring in his return? For the other, who saw not how Religion began (during those purposely-protracted Treaties) to droop and languish, her friends to sigh, her enemies to insult, daring to brave us with challenges, to threaten our ruine? The Lord looked down from Heaven,
For the one, what a winter was there in all good hearts when our Sun was gone so Far Southward? how cheerful a Spring in his return? For the other, who saw not how Religion began (during those purposely-protracted Treaties) to droop and languish, her Friends to sighs, her enemies to insult, daring to brave us with challenges, to threaten our ruin? The Lord looked down from Heaven,
if mercilesse oppressions may earn Blessings from thee, too many of us have supererogated. Woe is me, these are the measures thou hast had from too many hands.
if merciless oppressions may earn Blessings from thee, too many of us have supererogated. Woe is me, these Are the measures thou hast had from too many hands.
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he saw us Eeles that would not be caught, but when the waters were troubled: He therefore sent his destroying Angel abroad, who laid about him on all sides.
he saw us Eels that would not be caught, but when the waters were troubled: He Therefore sent his destroying Angel abroad, who laid about him on all sides.
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And those that sped best, what with care for their abandoned houses and estate, what with grief for the misery of their forsaken neighbours, what with the rage of those Epidemical diseases which they found abroad, (as it is well observed by one, that in a contagious time all sicknesses have some tincture of Pestilence) wore out their daies in the deepest sorrow and heavinesse.
And those that sped best, what with care for their abandoned houses and estate, what with grief for the misery of their forsaken neighbours, what with the rage of those Epidemical diseases which they found abroad, (as it is well observed by one, that in a contagious time all Sicknesses have Some tincture of Pestilence) wore out their days in the Deepest sorrow and heaviness.
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Who can expresse the dolefull condition of that time and place? The arms of London are the Red Cross and the Sword; what house almost wanted these? Here was the Red Cross upon the door, the Sword of God's Judgment within doors,
Who can express the doleful condition of that time and place? The arms of London Are the Read Cross and the Sword; what house almost wanted these? Here was the Read Cross upon the door, the Sword of God's Judgement within doors,
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It is not without reason that from the Hebrew word NONLATINALPHABET which signifies the Plague, is derived NONLATINALPHABET which signifies a Desart: Certainly the Plague turns the most populous City into a Desart.
It is not without reason that from the Hebrew word which signifies the Plague, is derived which signifies a Desert: Certainly the Plague turns the most populous city into a Desert.
Here should he meet one pale ghost muffled up under the throat, another dragging his legs after him for the tumor of his groin, another bespotted with the Tokens of instant death:
Here should he meet one pale ghost muffled up under the throat, Another dragging his legs After him for the tumor of his groin, Another bespotted with the Tokens of instant death:
and this proud Queen of our British Cities sate in the dust of her compassion, howling in the rags of her sackcloth, not mourning more then mourned for, pitied no lesse then forsaken;
and this proud Queen of our Brit Cities sat in the dust of her compassion, howling in the rags of her Sackcloth, not mourning more then mourned for, pitied no less then forsaken;
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What pithie, what passionate Prayers were injoined to his disconsolate Church? With what holy eagernesse did we devour those Fasts? How well were we pleased with the austerity of that pious Penitence? What loud cries did beat on all sides at the gates of Heaven? and with what inexspectable, unconceivable mercy were they answered? How suddenly were those many thousands brought down to one poor unity, not a number? Other evils were wont to come on horseback, to goe away on foot;
What pithy, what passionate Prayers were enjoined to his disconsolate Church? With what holy eagerness did we devour those Fasts? How well were we pleased with the austerity of that pious Penitence? What loud cries did beatrice on all sides At the gates of Heaven? and with what inexspectable, unconceivable mercy were they answered? How suddenly were those many thousands brought down to one poor unity, not a number? Other evils were wont to come on horseback, to go away on foot;
But in the midst of judgment thou hast remembred mercy: Our sins have not made thee forget to be gracious, nor have shut up thy loving kindnesse in displeasure.
But in the midst of judgement thou hast remembered mercy: Our Sins have not made thee forget to be gracious, nor have shut up thy loving kindness in displeasure.
If yet ye shall come closer, and adde due proportion of Body, integrity of parts, perfection of senses, strength of nature, mediocrity of health, sufficiency of appetite, vigour of digestion, wholsome temper of seasons, freedome from cares;
If yet you shall come closer, and add due proportion of Body, integrity of parts, perfection of Senses, strength of nature, mediocrity of health, sufficiency of appetite, vigour of digestion, wholesome temper of seasons, freedom from Cares;
But now, if we yet adde to these civility of breeding, dearnesse of friends, competency of Estate, degrees of Honour, honesty or dignity of vocation, favour of Princes, successe in imployments, domestick comforts, outward peace, good reputation, preservation from dangers, rescue from evils; the load is well mended.
But now, if we yet add to these civility of breeding, dearness of Friends, competency of Estate, Degrees of Honour, honesty or dignity of vocation, favour of Princes, success in employments, domestic comforts, outward peace, good reputation, preservation from dangers, rescue from evils; the load is well mended.
Where shall we begin to survey this vast load of Mercies? Were it no more but that he hath given us a world to live in, a life to injoy, aire to breath in, earth to tread on, fire to warm us, water to cool and cleanse us, cloaths to cover us, food to nourish us, sleep to refresh us, houses to shelter us, variety of creatures to serve and delight us; here were a just load.
Where shall we begin to survey this vast load of mercies? Were it not more but that he hath given us a world to live in, a life to enjoy, air to breath in, earth to tread on, fire to warm us, water to cool and cleanse us, clothes to cover us, food to nourish us, sleep to refresh us, houses to shelter us, variety of creatures to serve and delight us; Here were a just load.
but us NONLATINALPHABET Rebels. And lastly this he doth, not at one doal and no more, (as even churls rare Feasts use to be plentifull,) but NONLATINALPHABET, successively, unweariedly, perpetually. One favour were too much, here are Benefits; a sprinkling were too much, here is a load; once were too oft, here is daily largition.
but us Rebels. And lastly this he does, not At one doal and no more, (as even churls rare Feasts use to be plentiful,) but, successively, unweariedly, perpetually. One favour were too much, Here Are Benefits; a sprinkling were too much, Here is a load; once were too oft, Here is daily largition.
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Neither must we bless God as a Soveraign Lord only, but (which is yet a more feeling relation) as a munificent Benefactor, Who loadeth us daily with benefits.
Neither must we bless God as a Sovereign Lord only, but (which is yet a more feeling Relation) as a munificent Benefactor, Who loadeth us daily with benefits.
As ye hold all in •ee from this great Lord, so let it be no disparagement to you to doe your lowliest homage to his footstool: homage, I mean, in Action; give me the reall benediction;
As you hold all in •ee from this great Lord, so let it be no disparagement to you to do your lowliest homage to his footstool: homage, I mean, in Actium; give me the real benediction;
what is this to the great Lord of Heaven? when we look up thither, we must crave leave to pity the breath of your nostrils, the rust of your Coronets, the dust of your graves, the sting of your felicities,
what is this to the great Lord of Heaven? when we look up thither, we must crave leave to pity the breath of your nostrils, the rust of your Coronets, the dust of your graves, the sting of your felicities,
the great Moderator of Heaven and earth, giving laws to his creature, overruling all things, marshalling all events, crushing his enemies, maintaining his Church, adored by Angels, trembled at by Devils.
the great Moderator of Heaven and earth, giving laws to his creature, overruling all things, marshalling all events, crushing his enemies, maintaining his Church, adored by Angels, trembled At by Devils.
We Christians can never be so heavenly affected to God as we ought, till we can rise to this pitch of Piety, to blesse God for what he is in himself, without the external beneficial relations to the creature:
We Christians can never be so heavenly affected to God as we ought, till we can rise to this pitch of Piety, to bless God for what he is in himself, without the external beneficial relations to the creature:
But what do I blur the Glory of this Day with mention of those Monsters, whose Idol is Nature, whose Religion is secondary Atheism, whose true region is the lowest Hell? Those damned Ethnicks cannot, will not conceive of God as he is,
But what do I blur the Glory of this Day with mention of those Monsters, whose Idol is Nature, whose Religion is secondary Atheism, whose true region is the lowest Hell? Those damned Ethnics cannot, will not conceive of God as he is,
for if Being be good, and these two be convertible, Nature must needs teach him, that an absolute and infinite Being must needs be absolutely and infinitely good.
for if Being be good, and these two be convertible, Nature must needs teach him, that an absolute and infinite Being must needs be absolutely and infinitely good.
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How should this incourage the vows, the endeavours of our hearty thankfulness, to see them graciously taken? Would men take up with good words, with good desires,
How should this encourage the vows, the endeavours of our hearty thankfulness, to see them graciously taken? Would men take up with good words, with good Desires,
what can this worthless loose filme of flesh either adde to or detract from thine Infiniteness? Yet thou that humblest thy self to behold the things that are done in Heaven and earth, humblest thy self also to accept the weak breath of our Praises, that are sent up to thee from earth to Heaven.
what can this worthless lose film of Flesh either add to or detract from thine Infiniteness? Yet thou that Humblest thy self to behold the things that Are done in Heaven and earth, Humblest thy self also to accept the weak breath of our Praises, that Are sent up to thee from earth to Heaven.
and the Psalmist calls for it here as a service of dear acceptation, Blessed be the Lord. Even we men live not (Cameleon-like) with the aire of thanks,
and the Psalmist calls for it Here as a service of dear acceptation, Blessed be the Lord. Even we men live not (Chameleon-like) with the air of thanks,
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The Apostle's Rule is, that the less is blessed of the greater, Abraham of the King of Salem; The Prophets charge is, that the greater should be blessed of the less, yea the greatest of the least, God of man. This agrees well:
The Apostle's Rule is, that the less is blessed of the greater, Abraham of the King of Salem; The prophets charge is, that the greater should be blessed of the less, yea the greatest of the least, God of man. This agrees well:
and the cryer before Joseph proclaimed Abrech, calling for the honour of the knee from all beholders, Gen. 41. 43. Every slight trivial acknowledgement of worth is a Praise:
and the crier before Joseph proclaimed Abrek, calling for the honour of the knee from all beholders, Gen. 41. 43. Every slight trivial acknowledgement of worth is a Praise:
neither is this any other then the universal under-song of all his Heavenly Ditties, Blessed be the Lord. Praised (as our former Translation hath it) is too low; Honour is more then Praise; Blessing is more then Honour.
neither is this any other then the universal undersong of all his Heavenly Ditties, Blessed be the Lord. Praised (as our former translation hath it) is too low; Honour is more then Praise; Blessing is more then Honour.
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The Descant of Gratulation, Blessed be the Lord: wherein is both Applause, and Excitation; an Applause given to God's Goodness, and an Excitation of others to give that Applause.
The Descant of Gratulation, Blessed be the Lord: wherein is both Applause, and Excitation; an Applause given to God's goodness, and an Excitation of Others to give that Applause.
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Wherein, methinks, the sweet Singer of Israel seems to raise his note to the emulation of the Quire of Heaven in the melody of their Allelujahs: yea, let me say,
Wherein, methinks, the sweet Singer of Israel seems to raise his note to the emulation of the Choir of Heaven in the melody of their Hallelujahs: yea, let me say,
In David, a Gracious heart, that in a sweet sense of the great Goodness of his God breaths out this Divine Epiphonema, Blessed be the Lord, who loadeth us daily with benefits,
In David, a Gracious heart, that in a sweet sense of the great goodness of his God breathes out this Divine Epiphonema, Blessed be the Lord, who loadeth us daily with benefits,
such Greatness, that he is attended with thousand thousands of Angels; (a Guard fit for the King of Heaven) such Goodness, that he receives Gifts even for the rebellious:
such Greatness, that he is attended with thousand thousands of Angels; (a Guard fit for the King of Heaven) such goodness, that he receives Gifts even for the rebellious:
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Ye that then accompanied me with your tears and sighs, accompany me now, I beseech you, (in this happy change of note and time) with your joyful Smiles and Acclamations to the GOD that hath wrought it.
the that then accompanied me with your tears and sighs, accompany me now, I beseech you, (in this happy change of note and time) with your joyful Smiles and Acclamations to the GOD that hath wrought it.
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YEa, blessed be the Lord, who hath added this unto the load of his other Mercies to his unworthy servant, that the same Tongue which was called not long since to chatter out our Publick Mournings, in the Solemn Fast of this place, is now imployed in a Song of Praise;
YEa, blessed be the Lord, who hath added this unto the load of his other mercies to his unworthy servant, that the same Tongue which was called not long since to chatter out our Public Mournings, in the Solemn Fast of this place, is now employed in a Song of Praise;
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Preached before His Majestie, upon His gracious Command, at His Court of Whitehall, Jan. 29. 1625. and upon the same Command published, by JOS. HALL Dean of Worcester.
Preached before His Majesty, upon His gracious Command, At His Court of Whitehall, Jan. 29. 1625. and upon the same Command published, by JOS. HALL Dean of Worcester.
If still ye shall adde to these the order and power and exercise of our inward Faculties, inriched with Wisdome, Art, Learning, Experience, expressed by a not-unhandsome Elocution;
If still you shall add to these the order and power and exercise of our inward Faculties, enriched with Wisdom, Art, Learning, Experience, expressed by a not-unhandsome Elocution;
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how can the axel-tree of the Soul but crack under the load of these Favours? But if from what God hath done for us as men, we look to what he hath done for us as Christians;
how can the Axeltree of the Soul but Crac under the load of these Favours? But if from what God hath done for us as men, we look to what he hath done for us as Christians;
that he hath imbraced us with an everlasting Love, that he hath molded us anew, enlivened us by his Spirit, fed us by his Word & Sacraments, clothed us with his Merits, bought us with his Blood, becoming vile to make us glorious, a Curse, to invest us with Blessedness, in a word, that he hath given himself to us, his Son for us;
that he hath embraced us with an everlasting Love, that he hath moulded us anew, enlivened us by his Spirit, fed us by his Word & Sacraments, clothed us with his Merits, bought us with his Blood, becoming vile to make us glorious, a Curse, to invest us with Blessedness, in a word, that he hath given himself to us, his Son for us;
Oh the height, and depth, and breadth of the rich mercies of our God! Oh the boundlesse, toplesse, bottomlesse load of Divine benefits, whose immensity reaches from the center of this earth to the unlimited extent of the very Empyreal Heavens!
O the height, and depth, and breadth of the rich Mercies of our God! O the boundless, topless, bottomless load of Divine benefits, whose immensity reaches from the centre of this earth to the unlimited extent of the very Empyreal Heavens!
Our streight and shallow bounty picks out the worthiest and most capable Subject; the greatest gift that ever God gave, he gives us whiles we are enemies.
Our straight and shallow bounty picks out the Worthiest and most capable Subject; the greatest gift that ever God gave, he gives us while we Are enemies.
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It was our Saviour's charge to his Disciples, Interrogate quis dignus, Ask who is worthy, that is, (as Hierom interprets it) of the honour to receive such guests.
It was our Saviour's charge to his Disciples, Interrogate quis Dignus, Ask who is worthy, that is, (as Hieronymus interprets it) of the honour to receive such guests.
Esay 5. vers. 4, 5. What could have been done more to my Vineyard that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wilde grapes?
Isaiah 5. vers. 4, 5. What could have been done more to my Vineyard that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes?
Who knows if he will not return, and yet leave a Blessing behinde him? Oh that we could turn unto him with all our heart, with Fasting and with weeping and with mourning.
Who knows if he will not return, and yet leave a Blessing behind him? O that we could turn unto him with all our heart, with Fasting and with weeping and with mourning.
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and more loath to strike then we to smart, and when he must strike complains, Why will ye die, O house of Israel? Let me rather turn this speech to our selves; the delay is ours.
and more loath to strike then we to smart, and when he must strike complains, Why will you die, Oh house of Israel? Let me rather turn this speech to our selves; the Delay is ours.
We know, we acknowledge how just it may be with thee to pull up our Hedges, to break down our Wall, to root up our Vine, to destroy and depopulate our Nation, to make us the scorn and Proverb of all Generations.
We know, we acknowledge how just it may be with thee to pull up our Hedges, to break down our Wall, to root up our Vine, to destroy and depopulate our nation, to make us the scorn and Proverb of all Generations.
Are these grapes for a God? Do ye thus requite the Lord, O foolish people and unjust? Hath he for this made us the mirrour of his Mercies to all the World, that we should so shamefully turn his graces into wantonnesse? Are these the fruits of his Choice, his Fencing, his Reforming, his Planting, his Watch-tower, his Winepresse? O Lord, the great and dreadfull God, keeping the covenants and mercies to them that love thee;
are these grapes for a God? Do you thus requite the Lord, Oh foolish people and unjust? Hath he for this made us the mirror of his mercies to all the World, that we should so shamefully turn his graces into wantonness? are these the fruits of his Choice, his Fencing, his Reforming, his Planting, his Watchtower, his Winepress? Oh Lord, the great and dreadful God, keeping the Covenants and Mercies to them that love thee;
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but now that the beams of the glorious Gospel have shined thus long, thus bright in our faces, Oh me, what can we plead against our own confusion? O Lord, where shall we appear,
but now that the beams of the glorious Gospel have shined thus long, thus bright in our faces, O me, what can we plead against our own confusion? O Lord, where shall we appear,
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here contempt of Gods Messengers, there neglect of his Ordinances and violation of his Daies. The time and my breath would sooner fail me then this wofull Bed-roll of wickednesse. Yet alas!
Here contempt of God's Messengers, there neglect of his Ordinances and violation of his Days. The time and my breath would sooner fail me then this woeful Bedroll of wickedness. Yet alas!
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here Cozening in bargains, there breaking of Promises; here perfidious Underminings, there flattering Supparasitations; here Pride in both Sexes, but especially the weaker, there Luxury and Wantonnesse;
Here Cozening in bargains, there breaking of Promises; Here perfidious Underminings, there flattering Supparasitations; Here Pride in both Sexes, but especially the Weaker, there Luxury and Wantonness;
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Here Bribery and Corruption in the seats of Judicature, there Perjuries at the Bar; here Partiality and unjust Connivency in Magistrates, there disorder in those that should be Teachers;
Here Bribery and Corruption in the seats of Judicature, there Perjuries At the Bar; Here Partiality and unjust Connivency in Magistrates, there disorder in those that should be Teachers;
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and risen many cubits above the highest Mountains of Religion and good Laws? Yea would God I might not say that which I fear and shame and grieve to say, that even some of them which square the Ark for others, have been inwardly drowned, and discovered their nakednesse.
and risen many cubits above the highest Mountains of Religion and good Laws? Yea would God I might not say that which I Fear and shame and grieve to say, that even Some of them which square the Ark for Others, have been inwardly drowned, and discovered their nakedness.
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strong to drink. Woe is me, how is the World turned Beast? What bouzing and quaffing and whiffing and healthing is there on every bench? and what reeling and staggering in our streets? What drinking by the Yard, the Die, the Douzen? what forcing of pledges? what quarrels for measure and form? How is that become an excuse of villany, which any villany might rather excuse, I was drunk? How hath this torrent,
strong to drink. Woe is me, how is the World turned Beast? What bouzing and quaffing and whiffing and healthing is there on every bench? and what reeling and staggering in our streets? What drinking by the Yard, the Die, the Douzen? what forcing of pledges? what quarrels for measure and from? How is that become an excuse of villainy, which any villainy might rather excuse, I was drunk? How hath this torrent,
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What grinding of faces, what racking of Rents, what detention of Wages, what inclosing of Commons, what ingrossing of Commodities, what griping Exactions, what straining the advantages of Greatness, what unequal levies of Legal payments, what spightfull Sutes, what Depopulations, what Usuries, what Violences abound every where?
What grinding of faces, what racking of Rends, what detention of Wages, what enclosing of Commons, what engrossing of Commodities, what gripping Exactions, what straining the advantages of Greatness, what unequal levies of Legal payments, what spiteful Suits, what Depopulations, what Usuries, what Violences abound every where?
and carried it on a staffe between two, to shew Israel the fruit of the Land, Numb. 13. 23. Give me leave, in the search of our Israel, to present your eyes with some of the wilde Grapes that grow there on every hedge:
and carried it on a staff between two, to show Israel the fruit of the Land, Numb. 13. 23. Give me leave, in the search of our Israel, to present your eyes with Some of the wild Grapes that grow there on every hedge:
Are they not sour and wilde Grapes that we have yielded? Are we lesse deep in the Sins of Israel then in Israel 's Blessings? Complaints, I know, are unpleasing, however just;
are they not sour and wild Grapes that we have yielded? are we less deep in the Sins of Israel then in Israel is Blessings? Complaints, I know, Are unpleasing, however just;
How glad would they be of the crums of our Feasts? how rich would they esteem themselves with the very gleanings of our plentifull crop of Prosperity? How do they look up at us as even now militantly-triumphant,
How glad would they be of the crumbs of our Feasts? how rich would they esteem themselves with the very gleanings of our plentiful crop of Prosperity? How do they look up At us as even now militantly-triumphant,
Oh for those poor distressed Christians in France, Bohemia, Silesia, Moravia, Germany, Austria, the Valteline, that groan now under the tyrannous yoak of Antichristian oppression!
O for those poor distressed Christians in France, Bohemia, Silesia, Moravia, Germany, Austria, the Valteline, that groan now under the tyrannous yoke of Antichristian oppression!
Who can but weep and bleed to see those wofull Calamities that are faln upon the late-famous and flourishing Churches of Reformed Christendome? Oh for that Palatine Vine, late inoculated with a precious bud of our Royal Stem;
Who can but weep and bleed to see those woeful Calamities that Are fallen upon the late-famous and flourishing Churches of Reformed Christendom? O for that Palatine Vine, late inoculated with a precious bud of our Royal Stem;
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Lay now all these together, And what could have been done more for our Vineyard, O God, that thou hast not done? Look about you, Honourable and Christian hearers,
Lay now all these together, And what could have been done more for our Vineyard, Oh God, that thou hast not done? Look about you, Honourable and Christian hearers,
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if by any means he might fetch from us the precious juice of true Penitence and faithfull Obedience, that we might turn and live? If the presse were weighty, yet the wine is sweet.
if by any means he might fetch from us the precious juice of true Penitence and faithful obedience, that we might turn and live? If the press were weighty, yet the wine is sweet.
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how hath he scruzed us in the Wine-presse of his Afflictions; one while with a raging Pestilence, another while with the insolence and prevalence of Enemies;
how hath he scruzed us in the Winepress of his Afflictions; one while with a raging Pestilence, Another while with the insolence and prevalence of Enemies;
Lastly, how infinitely hath his loving care laboured to bring us to good? What sweet opportunities and incouragements hath he given us of a fruitfull obedience? And when his Fatherly counsels would not work with us,
Lastly, how infinitely hath his loving care laboured to bring us to good? What sweet opportunities and encouragements hath he given us of a fruitful Obedience? And when his Fatherly Counsels would not work with us,
How hath the vigilant eye of his Providence out of his tower of Heaven watch'd over this Island for good? Not an hellish Pionier could mine under ground, but he espied him;
How hath the vigilant eye of his Providence out of his tower of Heaven watched over this Island for good? Not an hellish Pionier could mine under ground, but he espied him;
for the due form of Government, for the pious and Religious form of our publick Liturgie? With what plenty hath he showred upon us the first and later rain of his Heavenly Gospel? With what rare gifts hath he graced our Teachers? With what pregnant spirits hath he furnish'd our Academies? With what competencie of maintenance hath he heartned all learned Professions? So as in these regards we may say of the Church of England, Many Daughters have done vertuously, but thou excellest them all.
for the due from of Government, for the pious and Religious from of our public Liturgy? With what plenty hath he showered upon us the First and later rain of his Heavenly Gospel? With what rare Gifts hath he graced our Teachers? With what pregnant spirits hath he furnished our Academies? With what competency of maintenance hath he heartened all learned Professions? So as in these regards we may say of the Church of England, Many Daughters have done virtuously, but thou excellest them all.
How hath he given us means to remove the rubs of our growth, and to gather away the stones of false Doctrine, of Heretical pravitie, of mischievous machinations that might hold down his truth? And, which is the head of all,
How hath he given us means to remove the rubs of our growth, and to gather away the stones of false Doctrine, of Heretical pravity, of mischievous machinations that might hold down his truth? And, which is the head of all,
Forget, if ye can, the year of our Invasion, the day of our Purim. Besides the many particularities of our deliverances filed up by the pen of one of our worthy Prelates.
Forget, if you can, the year of our Invasion, the day of our Purim. Beside the many particularities of our Deliverances filed up by the pen of one of our worthy Prelates.
What speak I of the populousnesse of our Cities, defencednesse of our shoars? These are nothing to that Heavenly treasure of the Gospel which makes us the Vineyard of God,
What speak I of the populousness of our Cities, defencednesse of our shores? These Are nothing to that Heavenly treasure of the Gospel which makes us the Vineyard of God,
and divided us from the rest of the World, that we might be a singular pattern and strange wonder of his Bounty? What should I speak of the wholsome temper of our Clime;
and divided us from the rest of the World, that we might be a singular pattern and strange wonder of his Bounty? What should I speak of the wholesome temper of our Climb;
Gather you together therefore, gather you, O Nation not worthy to be loved, and cast back your eyes upon those incomparable favours wherewith God hath provoked and indeared this Island;
Gather you together Therefore, gather you, Oh nation not worthy to be loved, and cast back your eyes upon those incomparable favours wherewith God hath provoked and endeared this Island;
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But the time and occasion call my thoughts homeward, and invite me rather to spend the rest of my hour in paralleling Israel 's Blessings, Sins, threats of Judgment with our own:
But the time and occasion call my thoughts homeward, and invite me rather to spend the rest of my hour in paralleling Israel is Blessings, Sins, Treats of Judgement with our own:
whiles that dearling people which was once the example of God's Mercy, is now become the fearfull spectacle of his Fury and Revenge, surviving only in some few abhorred and despised Vagabonds, to shew that there was once such a Nation.
while that darling people which was once the Exampl of God's Mercy, is now become the fearful spectacle of his Fury and Revenge, surviving only in Some few abhorred and despised Vagabonds, to show that there was once such a nation.
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but now that God furnished the soil with noble and generous Plants, with what scorn and indignation doth he look upon wilde Grapes? Favours bestowed raise exspectation,
but now that God furnished the soil with noble and generous Plants, with what scorn and Indignation does he look upon wild Grapes? Favours bestowed raise expectation,
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Wherefore, when I looked that it should bring forth Grapes, brought it forth wilde Grapes? Had onely Maples or Thorns or Willows grown there, God would not have look'd for Grapes;
Wherefore, when I looked that it should bring forth Grapes, brought it forth wild Grapes? Had only Maples or Thorns or Willows grown there, God would not have looked for Grapes;
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The best fruits of Nature are but glorious Sins, the worst are horrible Abominations. Such are the wilde grapes of Israel: which yet could not have been so ill,
The best fruits of Nature Are but glorious Sins, the worst Are horrible Abominations. Such Are the wild grapes of Israel: which yet could not have been so ill,
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a self-greatning oppression, vers. 8. a setled drunkennesse and wilfull debauchednesse, vers. 11. a determined resolution of wicked courses, vers. 18. a nicknaming of good and evil, vers. 20. a self-conceitednesse in their own waies, vers. 21. Bribery in their Judges, v. 23. Pride in their women, ch. 3. v. 16. obdured Infidelity in all, ch. 6. v. 10. Wilde grapes indeed, such as corrupted Nature yields without a correction, without an alteration: she her self is wilde;
a self-greatning oppression, vers. 8. a settled Drunkenness and wilful debauchedness, vers. 11. a determined resolution of wicked courses, vers. 18. a nicknaming of good and evil, vers. 20. a Self-conceitedness in their own ways, vers. 21. Bribery in their Judges, v. 23. Pride in their women, changed. 3. v. 16. obdured Infidelity in all, changed. 6. v. 10. Wild grapes indeed, such as corrupted Nature yields without a correction, without an alteration: she her self is wild;
I looked for NONLATINALPHABET judgment, and behold NONLATINALPHABET a wound or scab, that is, oppression: I look'd for NONLATINALPHABET Justice, and behold NONLATINALPHABET clamour. Generally, whatever disposition or act uncultured Nature doth or would produce of it self, that is a wilde grape:
I looked for judgement, and behold a wound or scab, that is, oppression: I looked for justice, and behold clamour. Generally, whatever disposition or act uncultured Nature does or would produce of it self, that is a wild grape:
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Say men or Angels, what could have been done more? What Church soever in the World can make good to it self these specialties of mercy, let it know that God hath abated nothing to it of the height of his favour.
Say men or Angels, what could have been done more? What Church soever in the World can make good to it self these specialties of mercy, let it know that God hath abated nothing to it of the height of his favour.
Certainly it is not in the power of any humane apprehension to conceive what act could be added to perfect his culture, what Blessing could be added to the indearing of a Church.
Certainly it is not in the power of any humane apprehension to conceive what act could be added to perfect his culture, what Blessing could be added to the endearing of a Church.
And now having thus chosen, fenced, cleared, planted, watched, and ordered to strain his Vines, he saies most justly, What could have been done more that I have not done?
And now having thus chosen, fenced, cleared, planted, watched, and ordered to strain his Vines, he Says most justly, What could have been done more that I have not done?
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Thus planted, he hath overlook'd it from the Watch-tower of Heaven, in a carefull inspection upon their waies, in a provident care of their preservation.
Thus planted, he hath overlooked it from the Watchtower of Heaven, in a careful inspection upon their ways, in a provident care of their preservation.
if when the Grapes are grown to their due ripenesse, they should not be improved to any usefull Vintage? This must be done by the Wine-press: That is set up. And now what can remain,
if when the Grapes Are grown to their due ripeness, they should not be improved to any useful Vintage? This must be done by the Winepress: That is Set up. And now what can remain,
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Yea, the Blood of the Son of God, that celestial Nectar, which tomorrow shall chear our Souls, is it otherwise resembled then by the blood of the Grape? He is Vitis vera, the true Vine; this is his juice. Alas!
Yea, the Blood of the Son of God, that celestial Nectar, which tomorrow shall cheer our Souls, is it otherwise resembled then by the blood of the Grape? He is Vitis vera, the true Vine; this is his juice. Alas!
I will drink no more of the fruit of this Vine, till I drink it new with you in my Father's kingdom, Mat. 26. 29. It must needs be an excellent liquor which is used to resemble the joyes of Heaven.
I will drink no more of the fruit of this Vine, till I drink it new with you in my Father's Kingdom, Mathew 26. 29. It must needs be an excellent liquour which is used to resemble the Joys of Heaven.
it is the chief care of the Husbandman, to store it with Plants of worth. Now all this provision of soile, fencing, stoning, planting, were nothing without a continual oversight:
it is the chief care of the Husbandman, to store it with Plants of worth. Now all this provision of soil, fencing, stoning, planting, were nothing without a continual oversight:
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But to what purpose is the fruitfulnesse, fencing, stoning, if the ground yield a plentifull crop of Briers, Thistles, Weeds? Injussa virescunt gramina, ill weeds grow fast.
But to what purpose is the fruitfulness, fencing, stoning, if the ground yield a plentiful crop of Briers, Thistles, Weeds? Injussa virescunt gramina, ill weeds grow fast.
But what would it avail the ground to be fruitfull, if it be unfenced, that the wilde Boar or the Foxes may spoil it? as good no fruit as to no purpose.
But what would it avail the ground to be fruitful, if it be unfenced, that the wild Boar or the Foxes may spoil it? as good no fruit as to no purpose.
Hills are held best for Vines, the declivity whereof gives much strength to the reflexion; so as the most generous Vines are noted to grow upon the Hills. Yet there are barren hills;
Hills Are held best for Vines, the declivity whereof gives much strength to the reflection; so as the most generous Vines Are noted to grow upon the Hills. Yet there Are barren hills;
What then is it, O Lord, what is it that thou hast done, then which more could not be done for thy Vineyard? Thou best knowest thine own Mercies, and canst best expresse them:
What then is it, Oh Lord, what is it that thou hast done, then which more could not be done for thy Vineyard? Thou best Knowest thine own mercies, and Canst best express them:
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Honourable and beloved, why do not we keep one part of the Tally as he keeps the other, that so we may hold even reckonings with our munificent God? How should we meditate continually of the gracious and wonderfull works of his bounty, knowing that God hath so done his great works, that they ought to be had in perpetual memory? How should we gratefully recount his favours,
Honourable and Beloved, why do not we keep one part of the Tally as he keeps the other, that so we may hold even reckonings with our munificent God? How should we meditate continually of the gracious and wonderful works of his bounty, knowing that God hath so done his great works, that they ought to be had in perpetual memory? How should we gratefully recount his favours,
I have given you not the hands and knees, but the hearts of your Subjects? Do I not think he saith to me, I brought thee from the Ferula to a Pastoral staffe;
I have given you not the hands and knees, but the hearts of your Subject's? Do I not think he Says to me, I brought thee from the Ferula to a Pastoral staff;
Of these he sayes, What could have been done more that I have not done? See what notice God takes and what reckonings he keeps of all the good that he doth to any Church or people;
Of these he Says, What could have been done more that I have not done? See what notice God Takes and what reckonings he keeps of all the good that he does to any Church or people;
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whereby he hath chalked out unto men those waies and helps of Salvation, which he sees fit for the attainment of that End• these are they wherein he hath not been failing to his Israel.
whereby he hath chalked out unto men those ways and helps of Salvation, which he sees fit for the attainment of that End• these Are they wherein he hath not been failing to his Israel.
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But God uses not to proceed according to the rule of an absolute Omnipotency, but according to the Oeconomie of his most holy, most wise, most just Decrees;
But God uses not to proceed according to the Rule of an absolute Omnipotency, but according to the Economy of his most holy, most wise, most just Decrees;
but, NONLATINALPHABET, Quid faciendum? What could have been done more, in respect of the exigence of the occasion? Would God set his Omnipotent Power upon it, we know he could make all the World Israel, he could make all Israel Saints, he could have made Devils men, men Angels.
but,, Quid faciendum? What could have been done more, in respect of the exigence of the occasion? Would God Set his Omnipotent Power upon it, we know he could make all the World Israel, he could make all Israel Saints, he could have made Devils men, men Angels.
Are any of you Great ones Benefactors to his Church? (a rare style I confesse in these not dative but ablative times) ye are but as the hands of the Sub-almoners of Heaven: God gives by you.
are any of you Great ones Benefactors to his Church? (a rare style I confess in these not dative but ablative times) you Are but as the hands of the Sub-almoners of Heaven: God gives by you.
This is the difference betwixt Solomon 's Vineyard and his that is greater then Solomon: Solomon lets out his Vineyard to Keepers, Cant. 8. 11. Christ keeps his in his own hand.
This is the difference betwixt Solomon is Vineyard and his that is greater then Solomon: Solomon lets out his Vineyard to Keepers, Cant 8. 11. christ keeps his in his own hand.
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and therefore is fain to trust to the management of others; and it speeds thereafter. But the owner of this Vineyard is every where, and works whereever he is:
and Therefore is fain to trust to the management of Others; and it speeds thereafter. But the owner of this Vineyard is every where, and works wherever he is:
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He doth not say, What could have been done more then hath been done? but, more, that I have not done? challenging all the acts done to his Vineyard for his own.
He does not say, What could have been done more then hath been done? but, more, that I have not done? challenging all the acts done to his Vineyard for his own.
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now cast your eyes upon the favours that God hath done to his Vineyard Israel; such as that God appeals to their own hearts for Judges, What could have been done more to my Vineyard that I have not done? Mark, I beseech you:
now cast your eyes upon the favours that God hath done to his Vineyard Israel; such as that God appeals to their own hearts for Judges, What could have been done more to my Vineyard that I have not done? Mark, I beseech you:
But ye shall once know that this Vineyard hath an Owner, even the mighty God of Jacob; every cluster that you have spoiled shall be fetcht back again from the bloody Wine-presse of his wrath;
But you shall once know that this Vineyard hath an Owner, even the mighty God of Jacob; every cluster that you have spoiled shall be fetched back again from the bloody Winepress of his wrath;
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and shall he not tend it? shall he not mightily protect it? Goe on, ye Foxes, ye little Foxes, to spoil the tender Grapes; goe on, ye Boars of the Wood, to waste this Vineyard,
and shall he not tend it? shall he not mightily Pact it? Go on, you Foxes, you little Foxes, to spoil the tender Grapes; go on, you Boars of the Wood, to waste this Vineyard,
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Israel is my Son, yea my first-born, saith God to Pharaoh. Thou hast brought a Vine out of AEgypt, thou hast cast out the Heathen and planted it, saith the Psalmist, 80. 8. Oh the blasphemous diffidence of foolish men!
Israel is my Son, yea my firstborn, Says God to Pharaoh. Thou hast brought a Vine out of Egypt, thou hast cast out the Heathen and planted it, Says the Psalmist, 80. 8. O the blasphemous diffidence of foolish men!
Wine is a mocker, saith Solomon. How many thousands doth it daily cheat of their Substance, of their Patrimony, of their Health, of their Wit, of their Sense, of their Life, of their Soul? Oh that we had the grace to be sensible of our owne scorn and danger.
Wine is a mocker, Says Solomon. How many thousands does it daily cheat of their Substance, of their Patrimony, of their Health, of their Wit, of their Sense, of their Life, of their Soul? O that we had the grace to be sensible of our own scorn and danger.
so tastfull, so pleasing, so delightfull unto God are the Persons, the Graces, the Endeavours of his Israel. Their Persons are NONLATINALPHABET, Rom. 12. 1. Their Love is better then wine, Cant. 4. 10. Their Alms are NONLATINALPHABET a sweetsmelling savour, Philip. 4. 18. Their Prayers as evening Incense, of a most fragrant composition:
so tasteful, so pleasing, so delightful unto God Are the Persons, the Graces, the Endeavours of his Israel. Their Persons Are, Rom. 12. 1. Their Love is better then wine, Cant 4. 10. Their Alms Are a sweetsmelling savour, Philip. 4. 18. Their Prayers as evening Incense, of a most fragrant composition:
and for the rest of their words, the roof of their mouth is like the best Wine, Cant. 7. 9. Acceptation hath wont to be the incouragement of forwardnesse.
and for the rest of their words, the roof of their Mouth is like the best Wine, Cant 7. 9. Acceptation hath wont to be the encouragement of forwardness.
Honourable and beloved, how should this hearten us in our holy stations, in our conscionable actions? Whiles we continue Vines, it is not in the power of our imperfections to lose our thanks.
Honourable and Beloved, how should this hearten us in our holy stations, in our conscionable actions? While we continue Vines, it is not in the power of our imperfections to loose our thanks.
Hear this then, ye goodly Cedars, strong Elmes, fast-growing Willows, sappy Sycomores, and all the rest of the fruitlesse trees of the earth, I mean all fashionable and barren Professors whatsoever:
Hear this then, you goodly Cedars, strong Elms, fast-growing Willows, sappy Sycamores, and all the rest of the fruitless trees of the earth, I mean all fashionable and barren Professors whatsoever:
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nor to a hollow Maple, nor to a trembling Aspe, nor to a prickly Thorn; shortly, not to any Plant whatsoever whose fruit is not usefull and beneficial.
nor to a hollow Maple, nor to a trembling Asp, nor to a prickly Thorn; shortly, not to any Plant whatsoever whose fruit is not useful and beneficial.
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And of all fruits, what is comparable to that of the Vine? Let the Vine it self speak in Jonathan 's Parable, Jud. 9. 13. Should I leave my Wine which cheareth God and man? How is this? God cheared with Wine? It is an high Hyperbole;
And of all fruits, what is comparable to that of the Vine? Let the Vine it self speak in Johnathan is Parable, Jud. 9. 13. Should I leave my Wine which Cheereth God and man? How is this? God cheered with Wine? It is an high Hyperbole;
Favours not mean and ordinary, not expressed in a right-down affirmation, but in an expostulatory and self-convincing Question, What could have been done more to my Vineyard that I have not done to it? Every word is a new obligation.
Favours not mean and ordinary, not expressed in a right-down affirmation, but in an expostulatory and self-convincing Question, What could have been done more to my Vineyard that I have not done to it? Every word is a new obligation.
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what worse then the Hedge taken away, the Wall broken, the Vineyard trodden down, and eaten up? Let us follow the steps of God and his Prophet in all these;
what Worse then the Hedge taken away, the Wall broken, the Vineyard trodden down, and eaten up? Let us follow the steps of God and his Prophet in all these;
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To thee, O Blessed Jesu, together with thy Coeternal Father and Holy Spirit, three Persons in one infinite and incomprehensible Deity, be all Praise, Honour and Glory now and for ever. Amen.
To thee, Oh Blessed Jesu, together with thy Coeternal Father and Holy Spirit, three Persons in one infinite and incomprehensible Deity, be all Praise, Honour and Glory now and for ever. Amen.
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Comfort thy self therefore, thou penitent and faithful Soul, in the confidence of thy safety; thou shalt not die, but live, since thou art already crucified with thy Saviour;
Comfort thy self Therefore, thou penitent and faithful Soul, in the confidence of thy safety; thou shalt not die, but live, since thou art already Crucified with thy Saviour;
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The Depth of it was in that part which was pitcht below within the earth; importing the profoundness of his free Grace, which is the ground of all his beneficence.
The Depth of it was in that part which was pitched below within the earth; importing the profoundness of his free Grace, which is the ground of all his beneficence.
If Christ therefore bled with his Agony, with his Thorns, with his Whips, with his Nails, with his Spear, in so many thousand passages as Tradition is bold to define;
If christ Therefore bled with his Agony, with his Thorns, with his Whips, with his Nails, with his Spear, in so many thousand passages as Tradition is bold to define;
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Surely, as it was in the Old Law, NONLATINALPHABET without bloodshed there was no remission, Heb. 9. 22. so it is still and ever in the New. If Christ had not thus bled for us, no remission;
Surely, as it was in the Old Law, without bloodshed there was no remission, Hebrew 9. 22. so it is still and ever in the New. If christ had not thus bled for us, no remission;
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In his Affixion, when all the powers of our Souls and parts of our body are strictly hampered and unremovably fastened upon the Royal Commandements of our Maker and Redeemer.
In his Affixion, when all the Powers of our Souls and parts of our body Are strictly hampered and unremovably fastened upon the Royal commandments of our Maker and Redeemer.
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The instrument of the first was the Knife; of the second, vehemence of Passion; of the third, the Thorns; of the fourth, the Whips; of the fifth, the Nails; of the last, the Spear.
The Instrument of the First was the Knife; of the second, vehemence of Passion; of the third, the Thorns; of the fourth, the Whips; of the fifth, the Nails; of the last, the Spear.
As ye love your Souls, give no sleep to your eyes nor peace to your hearts, till ye find the sensible effects of the Death and Passion of Christ your Saviour within you, mortifying all your corrupt affections and sinful actions, that ye may truly say with S. Paul, I am crucified with Christ.
As you love your Souls, give no sleep to your eyes nor peace to your hearts, till you find the sensible effects of the Death and Passion of christ your Saviour within you, mortifying all your corrupt affections and sinful actions, that you may truly say with S. Paul, I am Crucified with christ.
That which Erasmus saith of Paris, that after a man hath acquainted himself with the odious sent of it ( hospitibus magìs ac magìs adlubescit ) it grows into his liking more and more;
That which Erasmus Says of paris, that After a man hath acquainted himself with the odious sent of it (hospitibus magìs ac magìs adlubescit) it grows into his liking more and more;
his body is stripped, when all colour and pretences are taken away from him; shortly, his heart is pierced, when the life-blood of his formerly-reigning corruptions is let out.
his body is stripped, when all colour and pretences Are taken away from him; shortly, his heart is pierced, when the lifeblood of his formerly-reigning corruptions is let out.
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This is not Christs Cross, it is the cross of Barabbas, or the two malefactors, NONLATINALPHABET, Mark 15. 7. All these and many more are crucified, but not, as S. Paul was here, with Christ. How with Christ? In partnership, in person. In Partnership of the suffering;
This is not Christ Cross, it is the cross of Barabbas, or the two malefactors,, Mark 15. 7. All these and many more Are Crucified, but not, as S. Paul was Here, with christ. How with christ? In partnership, in person. In Partnership of the suffering;
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little ease is his lodging, with Simeon the Anachoret; the stone is his pillow, with Jacob; the tears his food, with exiled David; he lanceth his flesh, with the Baalites; he digs his grave with his nails;
little ease is his lodging, with Simeon the Anachoret; the stone is his pillow, with Jacob; the tears his food, with exiled David; he lances his Flesh, with the Baalites; he digs his grave with his nails;
he paies his wrong to God's Justice with a greater wrong to his Mercy, and leaps out of an inward Hell of remorse to the bottomlesse pit of damnation. This man is crucified;
he pays his wrong to God's justice with a greater wrong to his Mercy, and leaps out of an inward Hell of remorse to the bottomless pit of damnation. This man is Crucified;
he drencheth himself with the vineger and gall of discontentments; he gores his side and wounds his heart with inward vexations. Thus the man is crucified;
he drencheth himself with the vinegar and Gall of discontentments; he gores his side and wounds his heart with inward vexations. Thus the man is Crucified;
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shortly, let every man ransack his own Soul and life, and offer an holy violence to all those sinfull corruptions which have stirred up the God of Heaven against us;
shortly, let every man ransack his own Soul and life, and offer an holy violence to all those sinful corruptions which have stirred up the God of Heaven against us;
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O Daughter of Zion, gird thee with sackcloth, and wallow thy self in ashes, make thee mourning and most bitter lamentation. Fast and pray, and prosper.
Oh Daughter of Zion, gird thee with Sackcloth, and wallow thy self in Ashes, make thee mourning and most bitter lamentation. Fast and pray, and prosper.
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oh now it hath seasonably pleased your Majesty to blow the Trumpet in Zion, to sanctifie a Fast, to call a solemn Assembly. The miraculous successe that God gave to your Majesty and your Kingdome in this holy exercise, may well incourage an happy iteration.
o now it hath seasonably pleased your Majesty to blow the Trumpet in Zion, to sanctify a Fast, to call a solemn Assembly. The miraculous success that God gave to your Majesty and your Kingdom in this holy exercise, may well encourage an happy iteration.
And now (that what I meant for a suit, may be turned to a just gratulation) how do we blesse the God of Heaven, that hath put it into the heart of his Anointed to set this sacred Trumpet to his lips? Never was it, never can it be more seasonable then now:
And now (that what I meant for a suit, may be turned to a just gratulation) how do we bless the God of Heaven, that hath put it into the heart of his Anointed to Set this sacred Trumpet to his lips? Never was it, never can it be more seasonable then now:
Thus doth holy Abstinence, it chastises the flesh, it lightens the spirit, it disheartens our vitious dispositions, it quickens our Devotion. Away with all factious Combinations.
Thus does holy Abstinence, it chastises the Flesh, it lightens the Spirit, it disheartens our vicious dispositions, it quickens our Devotion. Away with all factious Combinations.
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in change of courser cates of the land for the curious dainties of the water, of the flesh of beasts for the flesh of fish, of untoothsome morsels for sorbitiunculoe delicatoe, as Hierome calls them.
in change of courser cates of the land for the curious dainties of the water, of the Flesh of beasts for the Flesh of Fish, of untoothsome morsels for sorbitiunculoe delicatoe, as Jerome calls them.
from our bed to our glasse, from our glasse to our boord, from our dinner to our pipe, from our pipe to a visit, from a visit to a supper, from a supper to a play, from a play to a banquet, from a banquet to our bed.
from our Bed to our glass, from our glass to our board, from our dinner to our pipe, from our pipe to a visit, from a visit to a supper, from a supper to a play, from a play to a banquet, from a banquet to our Bed.
Think not that ye can climb up to Heaven with full panches, reaking ever of Indian smoak and the surfeits of your gluttonous crammings and quaffings.
Think not that you can climb up to Heaven with full paunches, reaking ever of Indian smoke and the Surfeits of your gluttonous crammings and quaffings.
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Ye must curb your appetites, ye must fast, ye must stint your selves to your painfull Devotions, ye must give peremptory denials to your own wills, ye must put your knife to your throat in Solomon's sense.
You must curb your appetites, you must fast, you must stint your selves to your painful Devotions, you must give peremptory denials to your own wills, you must put your knife to your throat in Solomon's sense.
If ye have soundly and effectually thriven your selves to your God, let me enjoyn you an wholsome and saving Penance for the whole year, for your whole life.
If you have soundly and effectually thriven your selves to your God, let me enjoin you an wholesome and Saving Penance for the Whole year, for your Whole life.
O God, if whippings and hair-cloaths and watchings would satisfie thy displeasure, who would not sacrifice the blood of this vassall (his Body) to expiate the sin of his Soul? who would not scrub his skin to ease his Conscience? who would not freez upon an hurdle that he might not frie in hell? who would not hold his eyes open to avoid an eternall unrest and torment? But such sacrifices and oblations, O God, thou desirest not.
O God, if whippings and hair-clothes and watchings would satisfy thy displeasure, who would not sacrifice the blood of this vassal (his Body) to expiate the since of his Soul? who would not scrub his skin to ease his Conscience? who would not freeze upon an hurdle that he might not fry in hell? who would not hold his eyes open to avoid an Eternal unrest and torment? But such Sacrifices and Oblations, Oh God, thou Desirest not.
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They tell us of their strict Lents, frequent Fastings, Canonical hours, sharp Penances, their bashfull shrists, their painfull scourgings, their solitary Cells, their woolward and barefoot walks, their hard and tedious pilgrimages;
They tell us of their strict Lents, frequent Fastings, Canonical hours, sharp Penances, their bashful shrists, their painful scourgings, their solitary Cells, their woolward and barefoot walks, their hard and tedious Pilgrimages;
That slander which Julian could cast upon Constantine, that NONLATINALPHABET led him to NONLATINALPHABET delicacie to intemperance, the very same do they cast upon us.
That slander which Julian could cast upon Constantine, that led him to delicacy to intemperance, the very same doe they cast upon us.
O God, how rich shouldst thou be of subjects, of Saints? But if it require abstinence, humiliation, contrition of heart, subjugation of our flesh, renunciation of our wills, serious impositions of laboursome devotions;
Oh God, how rich Shouldst thou be of subject's, of Saints? But if it require abstinence, humiliation, contrition of heart, subjugation of our Flesh, renunciation of our wills, serious impositions of laboursome devotions;
Were it that the Kingdome of God did consist in eating and drinking, in pampering and surfeits, in chambering and wantonnesse, in pranking and vanity, in talk and ostentation;
Were it that the Kingdom of God did consist in eating and drinking, in pampering and Surfeits, in chambering and wantonness, in pranking and vanity, in talk and ostentation;
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nor spare an hours sleep from your eyes, nor cast off an offensive rag from your backs for your God? In vain shall the vassals of appetite challenge to be the servants of God.
nor spare an hours sleep from your eyes, nor cast off an offensive rag from your backs for your God? In vain shall the vassals of appetite challenge to be the Servants of God.
and whoever heard but there was pain in death? but among all deaths in crucifying? What a torture must there needs be in this act of violence? what a distention of the body, (whose weight is rack enough to it self?) what straining of the joynts? what nailing of hands and feet? Never make account to be Christians without the hard tasks of Penitence.
and whoever herd but there was pain in death? but among all death's in crucifying? What a torture must there needs be in this act of violence? what a distention of the body, (whose weight is rack enough to it self?) what straining of the Joints? what nailing of hands and feet? Never make account to be Christians without the hard tasks of Penitence.
apprehend, arraign, condemn them, fasten them to the tree of shame, and, if they be not dead already, break their legs and arms, disable them to all offensive actions as was done to the Thieves in the Gospel;
apprehend, arraign, condemn them, fasten them to the tree of shame, and, if they be not dead already, break their legs and arms, disable them to all offensive actions as was done to the Thieves in the Gospel;
be sure these paths shall lead you down to the chambers of everlasting death. If this be the hanging up of your corruptions, fear to hang in hell. Away with this hateful simulation;
be sure these paths shall led you down to the chambers of everlasting death. If this be the hanging up of your corruptions, Fear to hang in hell. Away with this hateful simulation;
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This false death is the way to the true, eternal, incomprehensibly-wofull death of body and Soul. If ye will needs doe so, walk on, ye falsly-dead, in the waies of your old sins:
This false death is the Way to the true, Eternal, incomprehensibly-wofull death of body and Soul. If you will needs do so, walk on, you falsly-dead, in the ways of your old Sins:
How are they dead to their fins, that walk in their sins? how are their sins dead in them, in whom they stir, reign, flourish? Who doth not smile to hear of a dead man that walks? Who derides not the solecism of that Actor, which exprest himself fully dead by saying so? What a mockery is this? eyes full of lust, itching ears, scurrilous tongues, bloody hands, hearts full of wickedness,
How Are they dead to their fins, that walk in their Sins? how Are their Sins dead in them, in whom they stir, Reign, flourish? Who does not smile to hear of a dead man that walks? Who derides not the solecism of that Actor, which expressed himself Fully dead by saying so? What a mockery is this? eyes full of lust, itching ears, scurrilous tongues, bloody hands, hearts full of wickedness,
how many millions do miserably delude themselves with a mere pretence of Christianity? Aliter vivunt, aliter loquuntur, as he said of the Philosophers. Vain Hypocrites!
how many millions do miserably delude themselves with a mere pretence of Christianity? Aliter Vivunt, aliter loquuntur, as he said of the Philosophers. Vain Hypocrites!
as Jeremy calls them, Jer. 5. 8. mighty hunters in oppression, as Nimrod, Gen. 10. 9. rotten talkers, Ephes. 4. 29. which yet will be challenging as deep a share in Grace as the conscionablest. Alas!
as Jeremiah calls them, Jer. 5. 8. mighty Hunters in oppression, as Nimrod, Gen. 10. 9. rotten talkers, Ephesians 4. 29. which yet will be challenging as deep a share in Grace as the conscionablest. Alas!
Wherefore then (say you) was the Apostles complaint, NONLATINALPHABET, &c. Wretched man that I am, who shall deliver me from this body of death? Mark, I beseech you;
Wherefore then (say you) was the Apostles complaint,, etc. Wretched man that I am, who shall deliver me from this body of death? Mark, I beseech you;
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Mortifie your earthly members, saith our Apostle, Colos. 3. 5. Not the lims of our humane body, which are made of earth, (so should we be hosles naturae, as Bernard ) but the sinfull lims that are made of corruption, Fornication, uncleanness, inordinate affection, &c. The 〈 ◊ 〉 of sin is wicked devices;
Mortify your earthly members, Says our Apostle, Colos 3. 5. Not the limbs of our humane body, which Are made of earth, (so should we be hosles naturae, as Bernard) but the sinful limbs that Are made of corruption, Fornication, uncleanness, inordinate affection, etc. The 〈 ◊ 〉 of since is wicked devices;
See him stretching out his arms to receive and embrace you, hanging down his head to take view of your misery, opening his precious side to receive you into his bosome, opening his very heart to take you in thither, pouring out thence water to wash you, and blood to redeem you.
See him stretching out his arms to receive and embrace you, hanging down his head to take view of your misery, opening his precious side to receive you into his bosom, opening his very heart to take you in thither, pouring out thence water to wash you, and blood to Redeem you.
Oculi ejus super Gentes respiciunt, His eyes look to the Gentiles, &c. saith the Psalmist. As Christ therefore on his Cross looked towards us sinners of the Gentiles;
Oculi His super Gentes respiciunt, His eyes look to the Gentiles, etc. Says the Psalmist. As christ Therefore on his Cross looked towards us Sinners of the Gentiles;
Blessing, honour, glory and power be unto him that sits upon the throne, and to the Lamb for ever and ever, Revel. 5. 13. And ye (Honourable and beloved) as ever ye hope to make musick in Heaven, learn to tune your harps to the note and ditty of these Heavenly Elders.
Blessing, honour, glory and power be unto him that sits upon the throne, and to the Lamb for ever and ever, Revel. 5. 13. And you (Honourable and Beloved) as ever you hope to make music in Heaven, Learn to tune your harps to the note and ditty of these Heavenly Elders.
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but for the Eternal and ever-living God to be abased, to be abased unto death, to the death of the Cross, is that which could not but amaze the Angels and confound Devils;
but for the Eternal and everliving God to be abased, to be abased unto death, to the death of the Cross, is that which could not but amaze the Angels and confound Devils;
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O blessed Jesu, when thou art thus lifted up on thy Cross, thou drawest all hearts unto thee: there thou leadest captivity captive, and givest gifts unto men.
O blessed Jesu, when thou art thus lifted up on thy Cross, thou drawest all hearts unto thee: there thou Leadest captivity captive, and givest Gifts unto men.
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This holy correction makes my Text full of wonders, full of sacred riddles. 1. The living God is dead upon the Crosse, Christ crucified, 2. S. Paul, who died by the sword, dies on the Cross. 3. S. Paul, who was not Paul till after Christ's death, is yet crucified with Christ. 4. S. Paul thus crucified yet lives. 5. S. Paul lives not himself whiles he lives. 6. Christ, who is crucified, lives in Paul, who was crucified with him.
This holy correction makes my Text full of wonders, full of sacred riddles. 1. The living God is dead upon the Cross, christ Crucified, 2. S. Paul, who died by the sword, die on the Cross. 3. S. Paul, who was not Paul till After Christ's death, is yet Crucified with christ. 4. S. Paul thus Crucified yet lives. 5. S. Paul lives not himself while he lives. 6. christ, who is Crucified, lives in Paul, who was Crucified with him.
In way of preparation for that holy Exercise. By the B. of EXCESTER. Galat. 2. 20. I am crucified with Christ. Neverthelesse I live, &c. HE that was once tossed in the confluence of two Seas, Acts 27. 41. was once no lesse streightned in his resolutions betwixt life and death, Phil. 1. 23. Neither doth my Text argue him in any other case here.
In Way of preparation for that holy Exercise. By the B. of EXETER. Galatians 2. 20. I am Crucified with christ. Nevertheless I live, etc. HE that was once tossed in the confluence of two Seas, Acts 27. 41. was once no less straighteneth in his resolutions betwixt life and death, Philip 1. 23. Neither does my Text argue him in any other case Here.
ONE OF THE SERMONS Preached to the LORDS OF THE High Court of Parliament, In their solemn Fast held on Ashwednesday, Feb. 18. And, by their Appointment, published, by the B. of EXCESTER. Acts 2. 37, 38, 40.
ONE OF THE SERMONS Preached to the LORDS OF THE High Court of Parliament, In their solemn Fast held on Ash wednesday, Feb. 18. And, by their Appointment, published, by the B. of EXETER. Acts 2. 37, 38, 40.
38. Then said Peter unto them, Repent and be baptized, &c. 40. And with many other words did he testifie, and exhort them, saying, Save your selves from this untoward generation.
38. Then said Peter unto them, repent and be baptised, etc. 40. And with many other words did he testify, and exhort them, saying, Save your selves from this untoward generation.
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for wherefore fast we but to be humbled? and if we could be duely humbled without fasting, it would please God a thousand times better then to fast formally without true Humiliation.
for Wherefore fast we but to be humbled? and if we could be duly humbled without fasting, it would please God a thousand times better then to fast formally without true Humiliation.
and lay down their moneys (the price of their alienated possessions) at those Apostolick feet, was nothing to this, that they came in a bleeding contrition,
and lay down their moneys (the price of their alienated possessions) At those Apostolic feet, was nothing to this, that they Come in a bleeding contrition,
when shall our eyes be blessed with so happy a prospect? How long shall we thunder out God's fearful judgements against wilful sinners? How long shall we threaten the flames of Hell to those impious wretches, who crucifie again to themselves the Lord of life, ere we can wring a sigh or a tear from the rocks of their hearts or eyes? Woe is me that we may say too truely,
when shall our eyes be blessed with so happy a prospect? How long shall we thunder out God's fearful Judgments against wilful Sinners? How long shall we threaten the flames of Hell to those impious wretches, who crucify again to themselves the Lord of life, ere we can wring a sighs or a tear from the Rocks of their hearts or eyes? Woe is me that we may say too truly,
if we be less worthy then thy first Messengers, yet what excuse is this to the besotted world, that through obduredness and infidelity it will needs perish? No man will so much as say with the Jews, What have I done? or with Saint Peter's Auditors, What shall I doe? Oh foolish sinners!
if we be less worthy then thy First Messengers, yet what excuse is this to the besotted world, that through obduredness and infidelity it will needs perish? No man will so much as say with the jews, What have I done? or with Saint Peter's Auditors, What shall I do? O foolish Sinners!
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Oh turn, turn from your evil waies, and in an holy distraction of your remorsed Souls say, with these Jews, Men and Brethren, what shall we doe? This from the general view of the occasion;
O turn, turn from your evil ways, and in an holy distraction of your remorsed Souls say, with these jews, Men and Brothers, what shall we do? This from the general view of the occasion;
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who finding his Country men the Jews in a desperate and deadly condition, gasping for life, struggling with death, enters into a speedy and zealous course of their cure.
who finding his Country men the jews in a desperate and deadly condition, gasping for life, struggling with death, enters into a speedy and zealous course of their cure.
and finding them ranck of blood, and that foul and putrified, he lets it out, compuncti cordibus. Where we might shew you the incision, the vein, the lancet, the orifice, the anguish of the stroke.
and finding them rank of blood, and that foul and Putrified, he lets it out, compuncti cordibus. Where we might show you the incision, the vein, the lancet, the orifice, the anguish of the stroke.
but so soon as ever the word is out of their mouths, Men and brethren, what shall we doe? he presently administreth these soveraign receipts, Repent, be baptized, save your selves.
but so soon as ever the word is out of their mouths, Men and brothers, what shall we do? he presently administereth these sovereign receipts, repent, be baptised, save your selves.
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In acute diseases wise Physicians will lose no time; onely delay makes some distempers deadly. It is not for us to let good motions freeze under our fingers.
In acute diseases wise Physicians will loose no time; only Delay makes Some distempers deadly. It is not for us to let good motions freeze under our fingers.
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How many gleeds have died in their ashes, which if they had been speedily blown, had risen into comfortable flames? The care of our zeal for God must be sure to take all opportunities of good.
How many gleeds have died in their Ashes, which if they had been speedily blown, had risen into comfortable flames? The care of our zeal for God must be sure to take all opportunities of good.
no, let the declining time come to us upon true and constant grounds, let not us stoop to it in the terms of the servile yieldance of Optatus his Donatists, Omnia pro tempore, nihil pro veritate ) not, I say,
no, let the declining time come to us upon true and constant grounds, let not us stoop to it in the terms of the servile yieldance of Optatus his Donatists, Omnia Pro tempore, nihil Pro veritate) not, I say,
when the shoal was ready, Christ sayes, Laxate retia, Luk. 5. 14. what should the net doe now in the ship? When the fish was caught, Christ sayes, Draw up again; what should the net doe now in the Sea? What should I advise you, Reverend Fathers and Brethren, ( the Princes of our Israel, as the Doctors are called, Judges 5. 9.) to speak a word in season? what should I presume to put into your hands these apples of gold with pictures of silver? What should I perswade you (to these NONLATINALPHABET) to wing your words with speed,
when the shoal was ready, christ Says, Laxate retia, Luk. 5. 14. what should the net do now in the ship? When the Fish was caught, christ Says, Draw up again; what should the net do now in the Sea? What should I Advice you, Reverend Father's and Brothers, (the Princes of our Israel, as the Doctors Are called, Judges 5. 9.) to speak a word in season? what should I presume to put into your hands these Apples of gold with pictures of silver? What should I persuade you (to these) to wing your words with speed,
as S. Peter did here, Repent, be baptized; Save your selves from this untoward generation. Now to the main and all-sufficient Recipe for these feeling distempers;
as S. Peter did Here, repent, be baptised; Save your selves from this untoward generation. Now to the main and All-sufficient Recipe for these feeling distempers;
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Save your selves. This is the very extracted quintessence of Saint Peter's long Sermon, in which alone is included and united the soveraign virtue of Repentance, of Baptisme, of whatsoever help to a converting Soul:
Save your selves. This is the very extracted quintessence of Saint Peter's long Sermon, in which alone is included and united the sovereign virtue of Repentance, of Baptism, of whatsoever help to a converting Soul:
so as I shall not need to speak explicitely of them, whiles I enlarge my self to the treating of this universal remedy, Save your selves from this untoward generation.
so as I shall not need to speak explicitly of them, while I enlarge my self to the treating of this universal remedy, Save your selves from this untoward generation.
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Would you think that Saint Luke hath given me the division of this, whether Text, or Sermon of Saint Peter? Ye shall not finde the like otherwhere; here it is clearly so: NONLATINALPHABET he testifies, he exhorts.
Would you think that Saint Lycia hath given me the division of this, whither Text, or Sermon of Saint Peter? You shall not find the like otherwhere; Here it is clearly so: he Testifies, he exhorts.
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His reprehensory Attestation to the common wickedness, NONLATINALPHABET His Obtestation of their freedome and indemnity, NONLATINALPHABET, Save your selves. To begin with the former.
His reprehensory Attestation to the Common wickedness, His Obtestation of their freedom and indemnity,, Save your selves. To begin with the former.
The very word generation hath begot multiplicity of senses: without all perplexedness of search, we will single out the properly-intended for this place.
The very word generation hath begotten Multiplicity of Senses: without all perplexedness of search, we will single out the properly-intended for this place.
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when is that? (to the shame of Galatinus, who clouds it with the fancy of the four kinds or manners of mans existence) Moses himself interprets it of four hundred years, vers. 13. Uncertain;
when is that? (to the shame of Galatinus, who Clouds it with the fancy of the four Kinds or manners of men existence) Moses himself interprets it of four hundred Years, vers. 13. Uncertain;
Ye can never more fitly hear of your Mortality then now that ye are under that roof which covers the monuments of your dead and forgotten Progenitors.
You can never more fitly hear of your Mortality then now that you Are under that roof which covers the monuments of your dead and forgotten Progenitors.
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What is an untoward generation? NONLATINALPHABET; It is promiscuously turned froward, perverse, crooked. The opposition to NONLATINALPHABET is, NONLATINALPHABET.
What is an untoward generation?; It is promiscuously turned froward, perverse, crooked. The opposition to is,.
and what crookedness is in Nature, frowardness and untowardness is in Morality. Shortly, there is a double crookedness and untowardness; one negative, another positive.
and what crookedness is in Nature, frowardness and untowardness is in Morality. Shortly, there is a double crookedness and untowardness; one negative, Another positive.
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The stiff neck, the uncircumcised ear, the fat heart, the blinded eye, the obdurate soul ( quae nec movetur precibus, nec cedit minis, as Bernard ) are wont to be the expressions of this untowardness.
The stiff neck, the uncircumcised ear, the fat heart, the blinded eye, the obdurate soul (Quae nec movetur precibus, nec cedit minis, as Bernard) Are wont to be the expressions of this untowardness.
after so many graves ransack'd, dead raised, Devils ejected, lims and eyes new-created; after such testimonies of the Starre, Sages, Angels, God himself;
After so many graves ransacked, dead raised, Devils ejected, limbs and eyes new-created; After such testimonies of the Star, Sages, Angels, God himself;
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after such triumphs over death and hell, do yet detrect to believe in him, and to receive him for their Messias, most justly are they in this first kinde NONLATINALPHABET, a froward generation. And so is any Nation under Heaven that follows them in the steps of their peevish incredulity, more or less shutting their eyes upon the glorious light of Saving Truth;
After such Triumphos over death and hell, do yet detract to believe in him, and to receive him for their Messias, most justly Are they in this First kind, a froward generation. And so is any nation under Heaven that follows them in the steps of their peevish incredulity, more or less shutting their eyes upon the glorious Light of Saving Truth;
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Where we must take this Rule with us, a Rule of most just proportion, That the means of Light to any Nation aggravate the hainousness and damnableness of their Unbelief.
Where we must take this Rule with us, a Rule of most just proportion, That the means of Light to any nation aggravate the heinousness and damnableness of their Unbelief.
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The time of that ignorance God regarded not, but now, saith Saint Paul to the Athenians, Act. 17. 30. If I had not come and spoken to them, they should have had no sin, saith our Saviour, Joh. 15. 22. Those that walk in Cimmerian, in AEgyptian darkness, it is neither shame nor wonder if they either erre or stumble;
The time of that ignorance God regarded not, but now, Says Saint Paul to the Athenians, Act. 17. 30. If I had not come and spoken to them, they should have had no since, Says our Saviour, John 15. 22. Those that walk in Cimmerian, in Egyptian darkness, it is neither shame nor wonder if they either err or Stumble;
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but for a man to stumble the Sun in the face, or to grope by the walls at noon in the midst of Goshen, is so much more hateful as the occaecation is more willing.
but for a man to Stumble the Sun in the face, or to grope by the walls At noon in the midst of Goshen, is so much more hateful as the occecation is more willing.
The latter, which is the negative untowardness in Action, is, when any Nation fails palpably in those holy duties of Piety, Justice, Charity, which the Royal Law of their God requireth.
The latter, which is the negative untowardness in Actium, is, when any nation fails palpably in those holy duties of Piety, justice, Charity, which the Royal Law of their God requires.
In matter of Fact, Idolatries, Profane carriage, violation of Gods Daies and Ordinances, Disobediences, Murders, Adulteries, Thests, Drunkenness, Lyes, Detractions,
In matter of Fact, Idolatries, Profane carriage, violation of God's Days and Ordinances, Disobediences, Murders, Adulteries, Thests, drunkenness, Lies, Detractions,
whether in matter of Judgment or Manners, is NONLATINALPHABET an untoward generation. That which makes a man crooked or untoward makes a Generation so;
whither in matter of Judgement or Manners, is an untoward generation. That which makes a man crooked or untoward makes a Generation so;
when the thievish Chaldaeans and Sabaeans have done their worst, there shall be a messenger, to say, I am escaped. Never was harvest or vintage so curiously inned, that some gleanings were not left in the field; some clusters among the leaves.
when the thievish Chaldaeans and Sabaeans have done their worst, there shall be a Messenger, to say, I am escaped. Never was harvest or vintage so curiously inned, that Some gleanings were not left in the field; Some clusters among the leaves.
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Let me therefore here commend to your better thoughts these three emergent considerations. 1. The irreparable wrong and reproach that lewd men bring upon the very Ages and Nations where they live. 2. The difference of times and Ages in respect of the degrees of evil. 3. The warrant of the free censure of ill-deserving Times or Nations.
Let me Therefore Here commend to your better thoughts these three emergent considerations. 1. The irreparable wrong and reproach that lewd men bring upon the very Ages and nations where they live. 2. The difference of times and Ages in respect of the Degrees of evil. 3. The warrant of the free censure of Ill-deserving Times or nations.
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there were the twelve Apostles, the seventy Disciples, the hundred and twenty names that were met in one room at Jerusalem, Acts 1. 15. the five hundred brethren that saw Christ after his glorious and victorious Resurrection;
there were the twelve Apostles, the seventy Disciples, the hundred and twenty names that were met in one room At Jerusalem, Acts 1. 15. the five hundred brothers that saw christ After his glorious and victorious Resurrection;
besides those many thousands that believed through their word in all the parts of Judaea and Galilee: yet for all that, the Apostle brands this with NONLATINALPHABET, an untoward generation.
beside those many thousands that believed through their word in all the parts of Judaea and Galilee: yet for all that, the Apostle brands this with, an untoward generation.
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but if we come into a barn-floor, and see some few graines scattered amongst an heap of chaffe, we do not call it a corn-heap, the quantity of the offal devours the mention of those insensible grains.
but if we come into a Barn-floor, and see Some few grains scattered among an heap of chaff, we do not call it a Corn heap, the quantity of the offal devours the mention of those insensible grains.
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The Orator Tertullus, when he would plead against Paul, sayes, We have found this man NONLATINALPHABET a pestilence, Act. 24. 5. Foolish Tertullus! that mistook the Antidote for the Poison, the remedy for the disease.
The Orator Tertullus, when he would plead against Paul, Says, We have found this man a pestilence, Act. 24. 5. Foolish Tertullus! that mistook the Antidote for the Poison, the remedy for the disease.
But had S. Paul been such as thy misprision supposed him, he had been such as thy unjust crimination now makes thy self, NONLATINALPHABET, the plague of thy people.
But had S. Paul been such as thy Misprision supposed him, he had been such as thy unjust crimination now makes thy self,, the plague of thy people.
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Are there then in any Nation under Heaven lewd miscreants, whose hearts are Atheists, whose tongues are •lasphemers, whose bodies are a Stews, whose lips are nothing but a Factory of close villany? let them please themselves,
are there then in any nation under Heaven lewd miscreants, whose hearts Are Atheists, whose tongues Are •lasphemers, whose bodies Are a Stews, whose lips Are nothing but a Factory of close villainy? let them please themselves,
and let others (if ye will) applaud them for their beneficial contributions to the publick affairs, in the style of bonus civis, a good Patriot, as men whose parts may be useful to the weal-publick;
and let Others (if you will) applaud them for their beneficial contributions to the public affairs, in the style of bonus civis, a good Patriot, as men whose parts may be useful to the Well-public;
after them followed beastly Sodomites. It were easie to draw down the pedigree of evils through all times, till we come to these last, which the holy Ghost marks out for perillous.
After them followed beastly Sodomites. It were easy to draw down the pedigree of evils through all times, till we come to these last, which the holy Ghost marks out for perilous.
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and to deduce along the cursed successions of damnable Errours from their hellish original; only let me touch at the notable difference betwixt the fir•t and the last world.
and to deduce along the cursed successions of damnable Errors from their hellish original; only let me touch At the notable difference betwixt the fir•t and the last world.
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whereas now in the last (which is the wrangling and techy dotage of the decrepit world) here is nothing but unquiet clashings of Opinion, nothing but foul Heresie, either maintained by the guilty, or imputed to the innocent;
whereas now in the last (which is the wrangling and techy dotage of the decrepit world) Here is nothing but unquiet clashings of Opinion, nothing but foul Heresy, either maintained by the guilty, or imputed to the innocent;
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and the Harbinger of that great Master fore-ran him in that censure, O generation of Vipers, Mat. 3. 7. and the Prophets led the same way to him in every page.
and the Harbinger of that great Master foreran him in that censure, Oh generation of Vipers, Mathew 3. 7. and the prophets led the same Way to him in every page.
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There be four things that are wont both to make up and evince the pravity of any Generation; (woe is me that they are too apparently met in this) multitude of sins, magnitude of sins, boldness of sin, impunity of sinning.
There be four things that Are wont both to make up and evince the pravity of any Generation; (woe is me that they Are too apparently met in this) multitude of Sins, magnitude of Sins, boldness of since, impunity of sinning.
the Magnitude such as hath reach'd to Heaven; the Boldness such as out-faceth the Gospel; the Impunity such as frustrates the wholesome Laws under which we live.
the Magnitude such as hath reached to Heaven; the Boldness such as outfaceth the Gospel; the Impunity such as frustrates the wholesome Laws under which we live.
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For the Multitude, where is the man that makes true conscience of any the Laws of his God? And if every man violate all the laws of God, what do all put together? Our Forefathers sins were but as drops, ours are as torrents. Instance in some few.
For the Multitude, where is the man that makes true conscience of any the Laws of his God? And if every man violate all the laws of God, what do all put together? Our Forefathers Sins were but as drops, ours Are as torrents. Instance in Some few.
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Cannot we our selves remember since a debauch'd Drunkard was an Owle among birds, a beast of men, a monster of beasts, abhorred of men, shouted at by children? Is this sight now any news to us? Is not every Tavern a stye of such swine? Is not every street indented with their shameful staggerings? Is there not now as much spent in wanton Smoak as our hon•st •orefathers spent in substantial Hospitality?
Cannot we our selves Remember since a debauched Drunkard was an Owl among Birds, a beast of men, a monster of beasts, abhorred of men, shouted At by children? Is this sighed now any news to us? Is not every Tavern a stye of such Swine? Is not every street indented with their shameful staggerings? Is there not now as much spent in wanton Smoke as our hon•st •orefathers spent in substantial Hospitality?
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What should I tell you of the overgrown frequence of Oppressions, Extortions, Injurious and fraudulent transactions, malicious Suits? The neighbour walls of this famous adjoyning Palace can too amply witness this truth, whose roof if (as they say) it will admit of no Spi•ers, I am sure the floor of it yields venome enough to poison a Kingdome.
What should I tell you of the overgrown frequence of Oppressions, Extortions, Injurious and fraudulent transactions, malicious Suits? The neighbour walls of this famous adjoining Palace can too amply witness this truth, whose roof if (as they say) it will admit of no Spi•ers, I am sure the floor of it yields venom enough to poison a Kingdom.
What should I tell you of the sensible declination to our onceloathed Superstitions, of the common trade of contemptuous disobediences to lawful Authority, the scornful undervaluing of Gods Messengers, the ordinary neglect of his Sacred Ordinances? what speak I of these and thousands more? There are Arithmeticians that have taken upon them to count how many corns of sand would make up the bulk of Heaven and earth;
What should I tell you of the sensible declination to our onceloathed Superstitions, of the Common trade of contemptuous disobediences to lawful authority, the scornful undervaluing of God's Messengers, the ordinary neglect of his Sacred Ordinances? what speak I of these and thousands more? There Are Arithmeticians that have taken upon them to count how many corns of sand would make up the bulk of Heaven and earth;
Can there be a greater sin then Idolatry? Is not this (besides all the rest) the sin of the present Romish Generation? One of their own confesses (as he well may) that were not the Bread transubstantiate, their Idolatry were more gross then the heathenish.
Can there be a greater since then Idolatry? Is not this (beside all the rest) the since of the present Romish Generation? One of their own Confesses (as he well may) that were not the Bred transubstantiate, their Idolatry were more gross then the Heathenish.
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then the famishing of Souls by a wilful or lazie silence, then rending in pieces the bowels of our dear Mother the Church by our headstrong and frivolous dissentions,
then the famishing of Souls by a wilful or lazy silence, then rending in Pieces the bowels of our dear Mother the Church by our headstrong and frivolous dissensions,
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then furious Murders, then affronts of Authority? These, these are those huge mountains which our Giantlike presumption rolls upon each other, to warre against Heaven.
then furious Murders, then affronts of authority? These, these Are those huge Mountains which our Giantlike presumption rolls upon each other, to war against Heaven.
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and if not, I will take it by force, 1 Sam. 2. 16. The legal Thefts of professed Usurers and the crafty compacts of slie Oppressors dare throw down the gantlet to Justice;
and if not, I will take it by force, 1 Sam. 2. 16. The Legal Thefts of professed Usurers and the crafty compacts of sly Oppressors's Dare throw down the gauntlet to justice;
and, in a worse sense, ask the Disciples question, Domine, quando fient haec? Master, when shall these things be? Yea their self-flattering incredulity dares say to their Soul,
and, in a Worse sense, ask the Disciples question, Domine, quando fient haec? Master, when shall these things be? Yea their self-flattering incredulity dares say to their Soul,
No, blessed be God for his dear Anointed, of whom we may truly and joyfully say, that in imitation of him whom he represents, he loves Justice, and hates Iniquity.
No, blessed be God for his dear Anointed, of whom we may truly and joyfully say, that in imitation of him whom he represents, he loves justice, and hates Iniquity.
if they want a midwifty to deliver them? Can there possibly be better Laws then have in our times been enacted against Drunkenness? where or when are they executed? Can there be a better Law made for the restraint of too-too common Oathes? who urges, who payes that just mulct? Can there be better Laws against wilful Recusancy, against Simony, against Sacriledge? how are they eluded by fraudulent evasions? Against neglect of Divine Service? yet how are they slighted? Against the lawless wandring of lazie Vagabonds? yet how full are our streets,
if they want a midwifty to deliver them? Can there possibly be better Laws then have in our times been enacted against drunkenness? where or when Are they executed? Can there be a better Law made for the restraint of too-too Common Oaths? who urges, who pays that just mulct? Can there be better Laws against wilful Recusancy, against Simony, against Sacrilege? how Are they eluded by fraudulent evasions? Against neglect of Divine Service? yet how Are they slighted? Against the lawless wandering of lazy Vagabonds? yet how full Are our streets,
how empty our Correction-houses? Lastly, (for it were easie to be endless) can there be better Laws then are made for the punishment of Fornications, Adulteries,
how empty our correction-houses? Lastly, (for it were easy to be endless) can there be better Laws then Are made for the punishment of Fornications, Adulteries,
and all other fleshly inordinatenesses? how doth bribery and corruption smother these offences, as if the sins of men served only to inrich covetous Officers? Now put all these together, the Multitude, the Magnitude, the Boldness, the Impunity of sin,
and all other fleshly inordinatenesses? how does bribery and corruption smother these offences, as if the Sins of men served only to enrich covetous Officers? Now put all these together, the Multitude, the Magnitude, the Boldness, the Impunity of since,
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So as we may too well take up Esay 's complaint, Ab sinful nation, a people laden with iniquity, a seed of evil doers, children that are corrupters, Esa. 1. 4. Honorable and beloved,
So as we may too well take up Isaiah is complaint, Ab sinful Nation, a people laden with iniquity, a seed of evil doers, children that Are corrupters, Isaiah 1. 4. Honourable and Beloved,
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how should we be humbled under the hand of our God, in the sense of our many, great, bold and lawless sins? What sackcloth, what ashes can be enough for us? Oh that our faces could be covered with confusion;
how should we be humbled under the hand of our God, in the sense of our many, great, bold and lawless Sins? What Sackcloth, what Ashes can be enough for us? O that our faces could be covered with confusion;
And so from St. Peter 's Attestation to their wickedness, we descend to his Obtestation of their redress, Save your selves. We must be so much shorter in the remedy,
And so from Saint Peter is Attestation to their wickedness, we descend to his Obtestation of their redress, Save your selves. We must be so much shorter in the remedy,
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the warm waters of our teares are the streams of Jordan to cure our Leprosie, the Siloam to cure our Blindness, the Pool of Bethesda to cure all our Lameness and defects of Obedience. Alas!
the warm waters of our tears Are the streams of Jordan to cure our Leprosy, the Siloam to cure our Blindness, the Pool of Bethesda to cure all our Lameness and defects of obedience. Alas!
Oh that we could un-sin our selves by our seasonable repentance. Cleanse your hands, ye sinners, and purge your hearts, ye doubleminded. Avoidance is the next; avoidance of all unlawful participation.
O that we could un-sin our selves by our seasonable Repentance. Cleanse your hands, you Sinners, and purge your hearts, you doubleminded. Avoidance is the next; avoidance of all unlawful participation.
this we cannot avoid, unless we would go out of the world, as St. Paul tells his Corinthians. There is a Civil participation, in matter of commerce and humane necessary conversation:
this we cannot avoid, unless we would go out of the world, as Saint Paul tells his Corinthians. There is a Civil participation, in matter of commerce and humane necessary Conversation:
this we need not avoid with Jews, Turks, Infidels, Hereticks. There is a Spiritual participation in moral things, whether good or evil: In these lyes this NONLATINALPHABET. And yet not universally neither;
this we need not avoid with jews, Turks, Infidels, Heretics. There is a Spiritual participation in moral things, whither good or evil: In these lies this. And yet not universally neither;
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which Aquinas, and the Schools following him, have shut up in two homely verses, Jussio, consilium, &c. The summe is, that we do not save our selves from evil if either we command it,
which Aquinas, and the Schools following him, have shut up in two homely Verses, Jussio, consilium, etc. The sum is, that we do not save our selves from evil if either we command it,
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All those other negative carriages of not commanding, not counselling, not consenting, not soothing, not abetting, not sharing, are nothing without a real oppugnation of sin.
All those other negative carriages of not commanding, not counseling, not consenting, not soothing, not abetting, not sharing, Are nothing without a real oppugnation of since.
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It goes farre that of the Apostle, Ye have not yet resisted unto blood, striving against sin, Heb. 12. 4. Lo here is a truly heroical exercise for you great Ones;
It Goes Far that of the Apostle, You have not yet resisted unto blood, striving against since, Hebrew 12. 4. Lo Here is a truly heroical exercise for you great Ones;
to strive against sin, not ad sudorem onely, as Physicians prescribe, but ad sanguinem. Ye cannot better bestow your selves then (in a loyal assistance of Sacred Authority) upon the debellation of the outragious wickedness of the times.
to strive against since, not ad sudorem only, as Physicians prescribe, but ad sanguinem. You cannot better bestow your selves then (in a loyal assistance of Sacred authority) upon the debellation of the outrageous wickedness of the times.
Now what need I waste the time in dehorting your Noble and Christian ingenuity from participation of the Epidemical sins of a froward Generation? It is enough motive to you, that sin is a base, sordid, dishonourable thing.
Now what need I waste the time in dehorting your Noble and Christian ingenuity from participation of the Epidemical Sins of a froward Generation? It is enough motive to you, that since is a base, sordid, dishonourable thing.
But withall let me adde onely one disswasive from the danger, implyed in the very word Save, for how are we saved but from a danger? The danger both of Corruption, and Confusion. Corruption.
But withal let me add only one dissuasive from the danger, employed in the very word Save, for how Are we saved but from a danger? The danger both of Corruption, and Confusion. Corruption.
One rotten kernell of the Pomegranate infects the fellows. Saint Paul made that verse of the Heathen Poet Canonical, Evil conversation corrupts good manners.
One rotten kernel of the Pomegranate infects the Fellows. Saint Paul made that verse of the Heathen Poet Canonical, Evil Conversation corrupts good manners.
It is well noted by Saint Ambrose, of that chaste Patriarch Joseph, that so soon as ever his wanton Mistress had laid her impure hand upon his Cloak, he leaves it behind him, that he might be sure to avoid the danger of her contagious touch.
It is well noted by Saint Ambrose, of that chaste Patriarch Joseph, that so soon as ever his wanton Mistress had laid her impure hand upon his Cloak, he leaves it behind him, that he might be sure to avoid the danger of her contagious touch.
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If the Spouse of Christ be a Lily among Thorns, (by the mighty Protection of her Omnipotent Husband) yet take thou heed how thou walkest amongst those Thorns for that Lily.
If the Spouse of christ be a Lily among Thorns, (by the mighty Protection of her Omnipotent Husband) yet take thou heed how thou walkest among those Thorns for that Lily.
Be not deceived, Honourable and beloved, here is no exemption of Greatness: nay, contrarily, Eminence of place aggravates both the sin and the judgement.
Be not deceived, Honourable and Beloved, Here is no exemption of Greatness: nay, contrarily, Eminence of place aggravates both the since and the judgement.
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but we are curious of a rich robe, every mote there is an eye-sore. Oh, be ye careful to preserve your Honour from all the foul blemishes of corruption;
but we Are curious of a rich robe, every mote there is an eyesore. O, be you careful to preserve your Honour from all the foul blemishes of corruption;
else ye are gone, ye are gone for ever. Two things, as Bernard borrows of Saint Gregory, make a man both good and safe, To repent of evil, To abstain from evil.
Else you Are gone, you Are gone for ever. Two things, as Bernard borrows of Saint Gregory, make a man both good and safe, To Repent of evil, To abstain from evil.
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Call aloud out of the deeps of your sins to that compassionate Saviour, that he will give you the hand of Faith, to lay hold upon the hand of his mercy and plenteous redemption, and pull you out of that otherwise-irrecoverable destruction;
Call aloud out of the deeps of your Sins to that compassionate Saviour, that he will give you the hand of Faith, to lay hold upon the hand of his mercy and plenteous redemption, and pull you out of that otherwise-irrecoverable destruction;
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But what an unpleasing and unseasonable subject am I fallen upon, to speak of Hell in a Christian Court, the embleme of Heaven? Let me answer for my self with devout Bernard, Sic mihi contingat semper be are amicos terrendo salubriter, non adulando fallaciter, Let me thus ever blesse my friends with wholesome frights, rather then with plausible soothings.
But what an unpleasing and unseasonable Subject am I fallen upon, to speak of Hell in a Christian Court, the emblem of Heaven? Let me answer for my self with devout Bernard, Sic mihi contingat semper be Are amicos terrendo salubriter, non adulando fallaciter, Let me thus ever bless my Friends with wholesome frights, rather then with plausible soothings.
tell me, ye that hear me this day, are ye Christians in earnest, or are ye not? If ye be not, what doe ye here? If ye be, there is an hell in your Creed.
tell me, you that hear me this day, Are you Christians in earnest, or Are you not? If you be not, what do you Here? If you be, there is an hell in your Creed.
It is the Devil's policy, like a Raven, first to pull out the eyes of those that are dead in their sins, that they may not see their imminent damnation. But for us;
It is the Devil's policy, like a Raven, First to pull out the eyes of those that Are dead in their Sins, that they may not see their imminent damnation. But for us;
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Perhorrescite minas, formidate supplicia, as Chrysostome. Certainly, my beloved, if wicked sinners did truly apprehend an Hell, there would be more danger of their despair and distraction then of their security.
Perhorrescite minas, formidate supplicia, as Chrysostom. Certainly, my Beloved, if wicked Sinners did truly apprehend an Hell, there would be more danger of their despair and distraction then of their security.
with what confusion shall ye look upon the frowns of an angry God rejecting you, the ugly and mercilesse Fiends snatching you to your torments, the flames of Hell flashing up to meet you? with what horror shall ye feel the gnawing of your guilty Consciences,
with what confusion shall you look upon the frowns of an angry God rejecting you, the ugly and merciless Fiends snatching you to your torments, the flames of Hell flashing up to meet you? with what horror shall you feel the gnawing of your guilty Consciences,
nor avoid? Hold but your finger for one minute in the weak flame of a farthing Candle, can flesh and blood indure it? With what horror then must we needs think of Body and Soul frying endlesly in that infernal Tophet? Oh think of this ye that forget God, and contemn Godlinesse;
nor avoid? Hold but your finger for one minute in the weak flame of a farthing Candle, can Flesh and blood endure it? With what horror then must we needs think of Body and Soul frying endlessly in that infernal Tophet? O think of this you that forget God, and contemn Godliness;
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Oh the deplorable condition of those damned Souls that have slighted the power of Godliness! what tears can be enough to bewail their everlasting burnings? what heart can bleed enough at the thought of those tortures which they can neither suffer,
O the deplorable condition of those damned Souls that have slighted the power of Godliness! what tears can be enough to bewail their everlasting burnings? what heart can bleed enough At the Thought of those tortures which they can neither suffer,
There cannot be a worse doom then Depart from me; that is, depart from peace, from blessedness, from life, from hope, from possibility of being any other then eternally, exquisitely miserable.
There cannot be a Worse doom then Depart from me; that is, depart from peace, from blessedness, from life, from hope, from possibility of being any other then eternally, exquisitely miserable.
Ease slayeth the simple, and the prosperity of fools shall destroy them, Prov. 1. 32. This bracteata felicitas which they injoy here, is but as Carpets spread over the mouth of Hell:
Ease slays the simple, and the Prosperity of Fools shall destroy them, Curae 1. 32. This Bracteata Felicity which they enjoy Here, is but as Carpets spread over the Mouth of Hell:
wherein differ they from their neighbours, unlesse it be perhaps in better fare? no gripes in their Conscience, no afflictions in their life, no bands in their death:
wherein differ they from their neighbours, unless it be perhaps in better fare? no gripes in their Conscience, no afflictions in their life, no bans in their death:
How then? what is their case? Surely inexplicably, unconceivably fearfull. The wrath of God is revealed from Heaven against all ungodlinesse, saith the Apostle. How revealed? say you;
How then? what is their case? Surely inexplicably, unconceivably fearful. The wrath of God is revealed from Heaven against all ungodliness, Says the Apostle. How revealed? say you;
either of them both are enough to ruine any Church under Heaven (now the God of Heaven ever keep this Church of ours from the mischief of them both) ye whose tongues trade in Lies, whose very profession is Fraud and cozenage;
either of them both Are enough to ruin any Church under Heaven (now the God of Heaven ever keep this Church of ours from the mischief of them both) you whose tongues trade in Lies, whose very profession is Fraud and cozenage;
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ye whose faction and turbulency in novel Opinions rends the seamlesse Coat, not considering that of Melanchthon, that Schism is no lesse sin then Idolatry,
you whose faction and turbulency in novel Opinions rends the seamless Coat, not considering that of Melanchthon, that Schism is no less since then Idolatry,
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ye that can neigh after strange flesh, and upon your voluptuous beds act the filthiness of Sodomitical Aretinismes; ye that can quaff your drunken carouses till you have drowned your Reason in a deluge of deadly Healths;
you that can neigh After strange Flesh, and upon your voluptuous Beds act the filthiness of Sodomitical aretinismes; you that can quaff your drunken carouses till you have drowned your Reason in a deluge of deadly Healths;
Hear this then, ye vizors of Christianity, who notwithstanding all your civil smoothnesse, when ye are once moved, can tear Heaven with your Blasphemies,
Hear this then, you vizors of Christianity, who notwithstanding all your civil smoothness, when you Are once moved, can tear Heaven with your Blasphemies,
Shortly, ye that have no fear of God before your eyes, no love to Goodness, no care of Obedience, no conscience of your actions, no diligence in your Callings;
Shortly, you that have no Fear of God before your eyes, no love to goodness, no care of obedience, no conscience of your actions, no diligence in your Callings;
ye that can lift up those hands to Heaven in your fashionable Prayers, which ye have not reached out to the relief of the needy members of your Saviour; (whiles I must tell you by the way that hard rule of Laurentius, Magis delinquit dives non largiendo superflua, quàm pauper rapiendo necessaria, The rich man offends more in not giving his superfluities,
you that can lift up those hands to Heaven in your fashionable Prayers, which you have not reached out to the relief of the needy members of your Saviour; (while I must tell you by the Way that hard Rule of Laurentius, Magis delinquit dives non largiendo superflua, quàm pauper rapiendo necessaria, The rich man offends more in not giving his superfluities,
if these be not soundly and heartily done, there is a palpable deniall of the power of Godliness. Hear this then, ye ignorant and seduced souls, that measure your Devotions by number, not by weight;
if these be not soundly and heartily done, there is a palpable denial of the power of Godliness. Hear this then, you ignorant and seduced Souls, that measure your Devotions by number, not by weight;
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If it have not wrought us to be devout to God, just to men, sober and temperate in the use of God's creatures, humble in our selves, charitable to others, where is the Godliness? where is the power? If these were not apparently done, there were no form of Godliness;
If it have not wrought us to be devout to God, just to men, Sobrium and temperate in the use of God's creatures, humble in our selves, charitable to Others, where is the Godliness? where is the power? If these were not apparently done, there were no from of Godliness;
We would fly upon a man that should deny a God with Diagoras, though (as Anselm well) no man can do this interius, from within; we would burn a man that should deny the Deity of Christ with Arrius; we would rend our cloths at the blasphemy of that man who, with the Epicures and Apelleians, should exempt the cares and operations of God from the things below;
We would fly upon a man that should deny a God with Diagoras, though (as Anselm well) no man can do this Interius, from within; we would burn a man that should deny the Deity of christ with Arius; we would rend our clothes At the blasphemy of that man who, with the Epicureans and apelleians, should exempt the Cares and operations of God from the things below;
he that should say Godliness hath no power, is a verbal Atheist; he that shall live as if Godliness had no power, is a real Atheist: they are Atheists both.
he that should say Godliness hath no power, is a verbal Atheist; he that shall live as if Godliness had no power, is a real Atheist: they Are Atheists both.
else to the wicked saith God, what hast thou to doe to take my Covenant in thy mouth, seeing thou hatest to be reformed? Psal. 50. 16. Ye have heard the power of Godliness; hear now the denial of this power. How then is it denied? Surely there is a verbal, there is a real denial;
Else to the wicked Says God, what hast thou to do to take my Covenant in thy Mouth, seeing thou Hatest to be reformed? Psalm 50. 16. You have herd the power of Godliness; hear now the denial of this power. How then is it denied? Surely there is a verbal, there is a real denial;
Shew me your Godliness in the true fervor of your Devotions, in the effectual sanctification of your hearts and tongues, in the conscionable carriage of your lives;
Show me your Godliness in the true fervor of your Devotions, in the effectual sanctification of your hearts and tongues, in the conscionable carriage of your lives;
Are ye godly, that care to know any thing rather then God and spiritual things? Are ye godly, that have neither ability nor will to serve that God whom ye fashionably pretend to know? Are ye godly, which have no inward awe of that God whom ye pretend to serve, no government of your Passions, no Conscience of your Actions, no care of your Lives? False Hypocrites!
are you godly, that care to know any thing rather then God and spiritual things? are you godly, that have neither ability nor will to serve that God whom you fashionably pretend to know? are you godly, which have no inward awe of that God whom you pretend to serve, no government of your Passion, no Conscience of your Actions, no care of your Lives? False Hypocrites!
Hath it then prevailed to open our eyes, to see the great things of our peace? hath it raised us up from the grave of our sins, ejected our hellish corruptions, changed our wicked natures, new created our hearts? well may we applaud our selves in the confidence of our Godliness.
Hath it then prevailed to open our eyes, to see the great things of our peace? hath it raised us up from the grave of our Sins, ejected our hellish corruptions, changed our wicked nature's, new created our hearts? well may we applaud our selves in the confidence of our Godliness.
As Platina observes that for 900 yeares and upwards, none of those Popes to whom Sanctity is ascribed in the abstract, were yet held Saints after their death,
As Platina observes that for 900 Years and upward, none of those Popes to whom Sanctity is ascribed in the abstract, were yet held Saints After their death,
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and as Simon Macchabaeus with three yeares labour took down the top of mount Acra in Jerusalem, that no hill might stand in competition of height with the Temple of God;
and as Simon Maccabaeus with three Years labour took down the top of mount Acra in Jerusalem, that no hill might stand in competition of height with the Temple of God;
It is only Godliness that can hold up our heads in the evil day, that can bid us make a mock at all the blustering storms of the world, that can protect us from all miseries, (which if they kill,
It is only Godliness that can hold up our Heads in the evil day, that can bid us make a mock At all the blustering storms of the world, that can Pact us from all misery's, (which if they kill,
It is not a Coronet, ye great Peers, that can keep your heads from aching; all this earthly pomp and magnificence cannot keep out either death or conscience.
It is not a Coronet, you great Peers, that can keep your Heads from aching; all this earthly pomp and magnificence cannot keep out either death or conscience.
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How zealously should we embrace them, and never give rest to our Souls, till we have laid up those true grounds of Happiness, which shall continue with us when all our Riches and earthly Glory shall lye down with us in the dust? Alas, Noble and Christian hearers, ye may be outwardly great, and inwardly miserable:
How zealously should we embrace them, and never give rest to our Souls, till we have laid up those true grounds of Happiness, which shall continue with us when all our Riches and earthly Glory shall lie down with us in the dust? Alas, Noble and Christian hearers, you may be outwardly great, and inwardly miserable:
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that in stead of the ambitions of Honour, the tradings for Wealth, the pursuit of Pleasure, your hearts could be set on fire with the zealous affectation of true Godliness? Alas!
that in stead of the ambitions of Honour, the tradings for Wealth, the pursuit of Pleasure, your hearts could be Set on fire with the zealous affectation of true Godliness? Alas!
it can eject Devils, change the course of Nature, create us anew, free us from evil, feoffe us in good, honour, wealth, contentment, everlasting happiness.
it can eject Devils, change the course of Nature, create us anew, free us from evil, feoff us in good, honour, wealth, contentment, everlasting happiness.
no, the Angels and Arch-angels cannot look higher then this. To summe up all then; Godliness can give wisedome to the fool, eyes to the blind, life to the dead;
no, the Angels and Archangels cannot look higher then this. To sum up all then; Godliness can give Wisdom to the fool, eyes to the blind, life to the dead;
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To them that by patient continuing in well-doing seek glory and honour and immortality, eternal life, Rom. 2. 7. Briefly (for I could dwell here alwaies) it is Godliness that onely can give us the beatifical sight of God.
To them that by patient Continuing in welldoing seek glory and honour and immortality, Eternal life, Rom. 2. 7. Briefly (for I could dwell Here always) it is Godliness that only can give us the beatifical sighed of God.
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Godliness hath the promises of this life and of that which is to come, saith the Apostle: the promise, that is enough; Gods promises are his performances;
Godliness hath the promises of this life and of that which is to come, Says the Apostle: the promise, that is enough; God's promises Are his performances;
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Length of dayes are in the right hand of true wisedome, and in her left hand riches and honour, Prov. 3. 16. Lo, honour and wealth are but gifts of the left hand; common and mean favours:
Length of days Are in the right hand of true Wisdom, and in her left hand riches and honour, Curae 3. 16. Lo, honour and wealth Are but Gifts of the left hand; Common and mean favours:
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do we groan under the load, and long to be eased? none but the Almighty hand can doe it, by the power of Godliness creating us anew to the likeness of that second Adam which is from heaven, heavenly;
do we groan under the load, and long to be eased? none but the Almighty hand can do it, by the power of Godliness creating us anew to the likeness of that second Adam which is from heaven, heavenly;
He can by this power take it out, and give us an heart of flesh, Ezec. 11. 19. Are there any of us weary of carrying our old Adam about us? a grievous burden I confess,
He can by this power take it out, and give us an heart of Flesh, Ezekiel 11. 19. are there any of us weary of carrying our old Adam about us? a grievous burden I confess,
Old things are passed, saith the Apostle, all must be new. If we will have ought to doe with God, our bodies must be renewed by a glorious Resurrection ere they can enjoy Heaven;
Old things Are passed, Says the Apostle, all must be new. If we will have ought to do with God, our bodies must be renewed by a glorious Resurrection ere they can enjoy Heaven;
Lastly, it is an easie thing to turn men into beasts (a cup too much can doe it;) but to turn beasts into men, men into Saints, Devils into Angels, it is no less then a work of Omnipotencie. And this Godliness can doe.
Lastly, it is an easy thing to turn men into beasts (a cup too much can do it;) but to turn beasts into men, men into Saints, Devils into Angels, it is no less then a work of Omnipotency. And this Godliness can do.
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Is it not a manifest change of nature for the Camel to pass through a needles eye? this is done when through the power of Godliness ye Great and rich men get to Heaven.
Is it not a manifest change of nature for the Camel to pass through a needles eye? this is done when through the power of Godliness you Great and rich men get to Heaven.
for then the earth shall be full of the knowledge of the Lord, Esay 11. 6, &c. Is it not a manifest change of nature for the Ethiopian to turn white,
for then the earth shall be full of the knowledge of the Lord, Isaiah 11. 6, etc. Is it not a manifest change of nature for the Ethiopian to turn white,
The ravenous Oppressor is the Wolf, the tyrannical Persecutor is the Leopard, the venemous Heretick is the Aspe; these shall turn innocent and useful by the power of Godliness:
The ravenous Oppressor is the Wolf, the tyrannical Persecutor is the Leopard, the venomous Heretic is the Asp; these shall turn innocent and useful by the power of Godliness:
Is it not a manifest change of the nature of the Wolf to dwell quietly with the Lamb, of the Leopard to dwell with the Kid; of the Lion to eat straw with the Oxe, of the Aspe to play with the child? How shall this be? It is an idle conceit of the Hebrews, that savage beasts shall forgo their hurtful natures under the Messias. No,
Is it not a manifest change of the nature of the Wolf to dwell quietly with the Lamb, of the Leopard to dwell with the Kid; of the lion to eat straw with the Ox, of the Asp to play with the child? How shall this be? It is an idle conceit of the Hebrews, that savage beasts shall forgo their hurtful nature's under the Messias. No,
and what is it that God can doe, which Prayer and Faith cannot doe? Will ye see some instances of the further acts of Godliness? Is it not an act of Omnipotence to change Nature? Jannes and Jambres, the Aegyptian Sorcerers, may juggle away the Staffe,
and what is it that God can do, which Prayer and Faith cannot do? Will you see Some instances of the further acts of Godliness? Is it not an act of Omnipotence to change Nature? Jannes and Jambres, the Egyptian Sorcerers, may juggle away the Staff,
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for what is Godliness but one of those rayes that beams forth from that Almighty Deity? what but that same Dextra Excelsi, whereby he works mightily upon the Soul? Now,
for what is Godliness but one of those rays that beams forth from that Almighty Deity? what but that same Dextra Excelsi, whereby he works mightily upon the Soul? Now,
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as ever the Gadarene hogs were carried by them down the precipice into the Sea. Would you be free from this hellish tyranny? only the power of Godliness can doe it. 2 Tim. 2. 26, 27. Is peradventure God will give them repentance, that they may recover themselves out of the snares of the Devil:
as ever the Gadarene hogs were carried by them down the precipice into the Sea. Would you be free from this hellish tyranny? only the power of Godliness can do it. 2 Tim. 2. 26, 27. Is Peradventure God will give them Repentance, that they may recover themselves out of the snares of the devil:
Let me assure you, all ye that have not yet felt the power of Godliness, ye are as truely (though spiritually) carried by evil spirits into the deeps of your known wickedness,
Let me assure you, all you that have not yet felt the power of Godliness, you Are as truly (though spiritually) carried by evil spirits into the deeps of your known wickedness,
the same faculty is recorded of Antony the Eremite, and Sulpitius reports the same of Saint Martin. Surely there need none of these eyes to discern every natural mans Soul haunted with these evil Angels.
the same faculty is recorded of Antony the Eremite, and Sulpitius reports the same of Saint Martin. Surely there need none of these eyes to discern every natural men Soul haunted with these evil Angels.
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One hath the spirit of errour, 1 Tim. 4. 1. another the spirit of fornications, Ose 4. 12. another the spirit of fear, 2 Tim. 1. 7. another the spirit of slumber, another the spirit of giddiness, another the spirit of pride: all have spiritum mundi, the spirit of the world, 1 Cor. 2. 12. Our story in Guliel. Neubrigensis tells us of a Countryman of ours, one Kettle of Farnham, in King Henry the Second's time, that had the faculty to see spirits;
One hath the Spirit of error, 1 Tim. 4. 1. Another the Spirit of fornications, Ose 4. 12. Another the Spirit of Fear, 2 Tim. 1. 7. Another the Spirit of slumber, Another the Spirit of giddiness, Another the Spirit of pride: all have spiritum mundi, the Spirit of the world, 1 Cor. 2. 12. Our story in William. Newcastle tells us of a Countryman of ours, one Kettle of Farnham, in King Henry the Second's time, that had the faculty to see spirits;
Is it not a wonder to cast out Devils? I tell you, the corporal possession of ill spirits is not so rare, as the spiritual is rise. No natural man is free.
Is it not a wonder to cast out Devils? I tell you, the corporal possession of ill spirits is not so rare, as the spiritual is rise. No natural man is free.
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If you wish to live comfortably here and gloriously hereafter, it is Godliness that must mortifie this life in sin, that must quicken you from this death in sin.
If you wish to live comfortably Here and gloriously hereafter, it is Godliness that must mortify this life in since, that must quicken you from this death in since.
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Christ is the Author, Godliness is the means. All ye that hear me this day, either ye are alive, or would be: Life is sweet; every one challenges it.
christ is the Author, Godliness is the means. All you that hear me this day, either you Are alive, or would be: Life is sweet; every one challenges it.
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if ye trust to it, it is but NONLATINALPHABET vain deceit, as Saint Paul, Colos. 2. 8. Triobolaris & vilis, as Chrysostome. It is onely Godliness must doe it.
if you trust to it, it is but vain deceit, as Saint Paul, Colos 2. 8. Triobolaris & vilis, as Chrysostom. It is only Godliness must do it.
all other is but folly, yea madness, to that. The Schools cannot teach us this; Philosophy, whether Natural or Moral or Politick, can doe nothing to it:
all other is but folly, yea madness, to that. The Schools cannot teach us this; Philosophy, whither Natural or Moral or Politic, can do nothing to it:
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What wonders are done by Godliness? Is it not a great wonder to make a Fool wise, to make the Blind see? This Godliness can doe, Psal. 19. 7, 8. Let me be bold to say, we are naturally like Solomon's child, Folly is bound to our heart, Prov. 22. 15. In things pertaining to God NONLATINALPHABET, We were foolish, saith Saint Paul, Titus 3. 3. Would any of us that are thus born Naturals (to God) be wise to Salvation? That is the true Wisdome indeed;
What wonders Are done by Godliness? Is it not a great wonder to make a Fool wise, to make the Blind see? This Godliness can do, Psalm 19. 7, 8. Let me be bold to say, we Are naturally like Solomon's child, Folly is bound to our heart, Curae 22. 15. In things pertaining to God, We were foolish, Says Saint Paul, Titus 3. 3. Would any of us that Are thus born Naturals (to God) be wise to Salvation? That is the true Wisdom indeed;
what spots of earth were they which they bragged to subdue? Insomuch that Rome, which in two hundred forty three yeares had gained but some fifteen miles about, in Seneca 's time,
what spots of earth were they which they bragged to subdue? Insomuch that Room, which in two hundred forty three Years had gained but Some fifteen miles about, in Senecca is time,
If the Prince, if the God be vanquish'd, how can the subject or suppliant stand out? What do we talk of an Alexander or a Caesar conquering the world? Alas!
If the Prince, if the God be vanquished, how can the Subject or suppliant stand out? What do we talk of an Alexander or a Caesar conquering the world? Alas!
Pyrrhus his word concerning his Souldiers was, Tu grandes, ego fortes. Surely if our Profession make us great, our Faith must make us valiant and successful.
Phyrrhus his word Concerning his Soldiers was, Tu grandes, ego forts. Surely if our Profession make us great, our Faith must make us valiant and successful.
loe, this shall quench all the fiery darts of Satan, Ephes. 6. 16. If he betake himself to his hold, this can batter and beat down the strong holds of sin about his eares;
lo, this shall quench all the fiery darts of Satan, Ephesians 6. 16. If he betake himself to his hold, this can batter and beatrice down the strong holds of since about his ears;
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and where then is the power of Godliness all this while? Know, O thou foolish man, that God is NONLATINALPHABET, the strong God; and yet there is a Devil.
and where then is the power of Godliness all this while? Know, Oh thou foolish man, that God is, the strong God; and yet there is a devil.
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whereas true Power is an Al-chum, that bars resistance, Prov. 30. If to the Means of Godliness, here is the foolishness of preaching, 1 Cor. 1. 21. If to the Effects of Godliness, here is weak Grace, strong corruption, Rom. 7. If to the Opposites of Godliness, here is a Law fighting. Fighting? perhaps so it may be, and be foiled:
whereas true Power is an Al-chum, that bars resistance, Curae 30. If to the Means of Godliness, Here is the foolishness of preaching, 1 Cor. 1. 21. If to the Effects of Godliness, Here is weak Grace, strong corruption, Rom. 7. If to the Opposites of Godliness, Here is a Law fighting. Fighting? perhaps so it may be, and be foiled:
and stays my thoughts and speech upon the power of Godliness, ere we fall upon the deniall of that power. What power then is this of Godliness? what doth it? what can it doe? The weakness of it is too apparent.
and stays my thoughts and speech upon the power of Godliness, ere we fallen upon the denial of that power. What power then is this of Godliness? what does it? what can it do? The weakness of it is too apparent.
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To say Grace at meales, to bow a knee in Prayer, to name God other then in an Oath, to once mention Religion, is a base, mortifi'd, pusillanimous tenderness.
To say Grace At meals, to bow a knee in Prayer, to name God other then in an Oath, to once mention Religion, is a base, mortified, pusillanimous tenderness.
It was a Law written in Greek and Latin Letters over the gate of the first peculiar partition of the Temple, which was atrium Judaeorum, Every stranger that passes into the Holy place must dy.
It was a Law written in Greek and Latin Letters over the gate of the First peculiar partition of the Temple, which was atrium Judaeorum, Every stranger that passes into the Holy place must die.
These men, I say, have a form, and nothing else save a form of Godliness. But withall let me adde, that whosoever makes a good profession hath this form;
These men, I say, have a from, and nothing Else save a from of Godliness. But withal let me add, that whosoever makes a good profession hath this from;
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Nay, to ascend unto an higher key of pretended Holiness, Do ye see some of the elect Manichees lying upon hard Mats, which S. Austin says were therefore called Mattarii? Do ye see the penances of the three super-mortified Orders of the Mahumetan Saints? Do ye see an illuminate Elder of the Anabaptists rapt in divine extasies? Do ye see a stigmatical Frier lashing himself to blood, wallowing in the snow naked, returning the lice into his bosome? Do ye see a nice humorist, that will not dress a dish,
Nay, to ascend unto an higher key of pretended Holiness, Do you see Some of the elect manichees lying upon hard Mats, which S. Austin Says were Therefore called Mattarii? Do you see the penances of the three super-mortified Order of the Mahometan Saints? Do you see an illuminate Elder of the Anabaptists rapt in divine ecstasies? Do you see a stigmatical Friar lashing himself to blood, wallowing in the snow naked, returning the lice into his bosom? Do you see a Nicaenae humorist, that will not dress a dish,
What should I weary you with instances? Do you see an Ananias and Sapphira making God their heir of their half-shared Patrimony? Do you see a griping Usurer build Schools and Hospitals with ten in the hundred? Do you see a man whose stomack insatiably craves new superadditions upon the indigested morsels of his last hours Lecture,
What should I weary you with instances? Do you see an Ananias and Sapphira making God their heir of their half-shared Patrimony? Do you see a gripping Usurer built Schools and Hospitals with ten in the hundred? Do you see a man whose stomach insatiably craves new superadditions upon the indigested morsels of his last hours Lecture,
NONLATINALPHABET he did many things. One would think Bernard should not need to brand his Abailardus with intus Herodes, forìs Johannes; his very out-side was generally good, else he had not done many things.
he did many things. One would think Bernard should not need to brand his Abailardus with intus Herod, forìs Johannes; his very outside was generally good, Else he had not done many things.
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Herod is better then so, NONLATINALPHABET, he observed, he respected, he countenanced this rough hewn Chaplain. Yea, so doth many a lewd Patron for his own turn;
Herod is better then so,, he observed, he respected, he countenanced this rough hewn Chaplain. Yea, so does many a lewd Patron for his own turn;
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Esa. 58. 6. Here was nothing but drooping and ash-strawed heads, torn garments, bare feet, starved cheeks, scrubbed skins, pined maws, afflictive devotions; yet a Jew still.
Isaiah 58. 6. Here was nothing but drooping and ash-strawed Heads, torn garments, bore feet, starved cheeks, scrubbed skins, pined maws, afflictive devotions; yet a Jew still.
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Shall I tell you of another as good, as devout as he? Do ye not remember that Absolom would go to pay his vow in Hebron? The fair Prince of Israel was courteous before,
Shall I tell you of Another as good, as devout as he? Do you not Remember that Absalom would go to pay his Voelli in Hebron? The fair Prince of Israel was courteous before,
knees bowed, hands erected, turn'd up eyes, the breast beaten, the head shaken, the countenance dejected, sighs ascending, tears dropping, the Bible hugged and kissed, the ear nailed to the Pulpit:
knees bowed, hands erected, turned up eyes, the breast beaten, the head shaken, the countenance dejected, sighs ascending, tears dropping, the bible hugged and kissed, the ear nailed to the Pulpit:
and the outward expression and counterfaisance of all these is the form of Godliness. To this outside of Godliness then belongs all that glorious Pageant of fashionable profession which we see made in the World, whether in words, gesture, carriage.
and the outward expression and counterfaisance of all these is the from of Godliness. To this outside of Godliness then belongs all that glorious Pageant of fashionable profession which we see made in the World, whither in words, gesture, carriage.
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and these two are well put together, NONLATINALPHABET, 1 Tim. 4. 2. in Hypocrisie speaking Lies. Now as all things are more eminent in their Causes and originals then in the Effects derived from them;
and these two Are well put together,, 1 Tim. 4. 2. in Hypocrisy speaking Lies. Now as all things Are more eminent in their Causes and originals then in the Effects derived from them;
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they have the form, they deny the power. Here is then a direct and professed opposition betwixt NONLATINALPHABET and NONLATINALPHABET, the form and the power;
they have the from, they deny the power. Here is then a Direct and professed opposition betwixt and, the from and the power;
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and surely, were we clearly innocent of these crimes, I should be the first that would cast this stone at Rome. But now that we share with them in these sins, there is no reason we should be sejoyned in the Censure.
and surely, were we clearly innocent of these crimes, I should be the First that would cast this stone At Room. But now that we share with them in these Sins, there is no reason we should be sejoyned in the Censure.
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who is so deaf as the wilful? there is auris aggravata, Esai. 59. 1. there is auris surda, Mic. 7. 16. But Herod hears NONLATINALPHABET, gladly, with pleasure:
who is so deaf as the wilful? there is Auris aggravata, Isaiah. 59. 1. there is Auris surda, Mic. 7. 16. But Herod hears, gladly, with pleasure:
and creating our hearts anew, we may at the last feel the happy consummation of this power, in the full possessing of us in that eternall Blessednesse and Glory which he hath prepared for all that love him.
and creating our hearts anew, we may At the last feel the happy consummation of this power, in the full possessing of us in that Eternal Blessedness and Glory which he hath prepared for all that love him.
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that having felt and approved the power of Godlinesse in the illuminating our eyes, in raising us from our sins, in ejecting our corruptions, in changing our lives,
that having felt and approved the power of Godliness in the illuminating our eyes, in raising us from our Sins, in ejecting our corruptions, in changing our lives,
Let me be branded with the Title of it, if I can think it worthy of the publick view, in comparison of many accurate pieces of others, which I see content themselves daily to die in the ear.
Let me be branded with the Title of it, if I can think it worthy of the public view, in comparison of many accurate Pieces of Others, which I see content themselves daily to die in the ear.
Your Noble and sincere true-heartedness to your God, your King, your Countrey, your Friend, is so well known, that it can be no disparagement to your Lordship to patronize this Hypocrite; whose very inscription might cast a blur upon some guilty reputation.
Your Noble and sincere True-heartedness to your God, your King, your Country, your Friend, is so well known, that it can be no disparagement to your Lordship to patronise this Hypocrite; whose very inscription might cast a blur upon Some guilty reputation.
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whereas S. Luke tels us but of one shipwrack Act. 27. of one scourging, Act. 16. 23. But so eminent an occurrence as this could not have passed in silence;
whereas S. Lycia tells us but of one shipwreck Act. 27. of one scourging, Act. 16. 23. But so eminent an occurrence as this could not have passed in silence;
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their contemptible jaws were no death for a Roman. I am with those Fathers, ( Tertullian, Chrysostome, Jerome, Theophylact, others) who take this metaphorically of men in shape, beasts in condition, paralleling it with 2 Tim. 4. 17. I was delivered out of the mouth of the Lion, that is, Nero: and with that of the Psalmist, Ne tradas bestiis animas confitentes tibi, Give not unto the beasts the souls that confess thee, as the Vulgar reads, Psal. 74. 19.
their contemptible Jaws were no death for a Roman. I am with those Father's, (Tertullian, Chrysostom, Jerome, Theophylact, Others) who take this metaphorically of men in shape, beasts in condition, paralleling it with 2 Tim. 4. 17. I was Delivered out of the Mouth of the lion, that is, Nero: and with that of the Psalmist, Ne tradas bestiis animas confitentes tibi, Give not unto the beasts the Souls that confess thee, as the vulgar reads, Psalm 74. 19.
Who then were these beasts at Ephesus? Many and great Authors take it of Demetrius his Faction and their busie tumult, Acts 19. Neither will I strictly examine with S. Chrysostome, whether S. Paul sent away this former Epistle from Ephesus before those broils of their Diana and her Silver-smiths,
Who then were these beasts At Ephesus? Many and great Authors take it of Demetrius his Faction and their busy tumult, Acts 19. Neither will I strictly examine with S. Chrysostom, whither S. Paul sent away this former Epistle from Ephesus before those broils of their Diana and her Silversmiths,
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Others take it of those Ephesian Conjurers, Acts 19. Tertullian hits it home, whiles in a generality he construes it of those beasts of the Asiatick pressure, whereof S. Paul speaks 2 Cor. 1. 8. That text glosses upon this at large;
Others take it of those Ephesian Conjurers, Acts 19. Tertullian hits it home, while in a generality he construes it of those beasts of the Asiatic pressure, whereof S. Paul speaks 2 Cor. 1. 8. That text Glosses upon this At large;
turn your eyes to that Commentary of S. Paul: For we would not have you ignorant of our trouble which came to us in Asia, that we were pressed out of measare above strength;
turn your eyes to that Commentary of S. Paul: For we would not have you ignorant of our trouble which Come to us in Asia, that we were pressed out of measare above strength;
I know what the Psalmist saies, Thou hast made man little lower then the Angels (Psal. 8. 5.) there is but paulò minùs; I know some of whom it is said sicut Angeli, as the Angels of God;
I know what the Psalmist Says, Thou hast made man little lower then the Angels (Psalm 8. 5.) there is but paulò minùs; I know Some of whom it is said sicut Angeli, as the Angels of God;
and if the mercy of our Maker have not condemned our hands to fore-legs, how can that excuse us from bestiality? Neither let us be thought to strike Grace through the sides of Nature:
and if the mercy of our Maker have not condemned our hands to forelegs, how can that excuse us from bestiality? Neither let us be Thought to strike Grace through the sides of Nature:
and if these prove but some jugling mists to make him seem other then he is, he shall be forced to grant himself other then he seems, a beast. To begin with the first.
and if these prove but Some juggling mists to make him seem other then he is, he shall be forced to grant himself other then he seems, a beast. To begin with the First.
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You must of force therefore say it was a man clothed with a beast, and so shall fall upon that of Cleanthes, which Epiphanius mentions, that the Soul is the man. What is the Body then but the Habit of this Spirit, which it may change or put off without change,
You must of force Therefore say it was a man clothed with a beast, and so shall fallen upon that of Cleanthes, which Epiphanius mentions, that the Soul is the man. What is the Body then but the Habit of this Spirit, which it may change or put off without change,
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as under divers sutes we still wear the same skin? If we had been on the Scaffold to see a man challenging the dogs in the disguise of a Bears-hide, would we have said,
as under diverse suits we still wear the same skin? If we had been on the Scaffold to see a man challenging the Dogs in the disguise of a Bears-hide, would we have said,
and ye know the old verse, Simia quàm similis? Yea both our stories and the Netherlandish tell us of Sea-monsters that have been taken up in the full form of men:
and you know the old verse, Simia quàm Similis? Yea both our stories and the Netherlandish tell us of Sea-monsters that have been taken up in the full from of men:
if the outside seemed humane, whiles the inside was mute and reasonless, who would honour that creature with the style of man? What should I tell you that evil spirits have not seldome appeared in the shipes of men,
if the outside seemed humane, while the inside was mute and reasonless, who would honour that creature with the style of man? What should I tell you that evil spirits have not seldom appeared in the shipes of men,
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and the whole frame so altered, as if it had been molded anew, that whiles all others mis-know it, he that dwels in that tenement can scarce know it to be his own:
and the Whole frame so altered, as if it had been moulded anew, that while all Others misknow it, he that dwells in that tenement can scarce know it to be his own:
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and yet the owner will not say with that mortified spirit, Ego non sum ego. What shall we say of the proud Monarch of Babylon, Nebuchadnezzar, during the seven years of his transformation? His outward Shape was not changed, his heart was;
and yet the owner will not say with that mortified Spirit, Ego non sum ego. What shall we say of the proud Monarch of Babylon, Nebuchadnezzar, during the seven Years of his transformation? His outward Shape was not changed, his heart was;
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it was the word of his Vision, Let his heart be changed from mans, and let a beasts heart be given unto him, Dan. 4. 16. What was he now for the time but a beast even in his own sense? His diet was with the oxen, his hair like Eagles fethers, his nails like birds claws;
it was the word of his Vision, Let his heart be changed from men, and let a beasts heart be given unto him, Dan. 4. 16. What was he now for the time but a beast even in his own sense? His diet was with the oxen, his hair like Eagles Feathers, his nails like Birds claws;
If man onely speak articulately words of voluntary formation and arbitrary imposition, yet even brutes have such natural language as whereby each of the same kind do mutually understand other;
If man only speak articulately words of voluntary formation and arbitrary imposition, yet even brutes have such natural language as whereby each of the same kind do mutually understand other;
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and calls him forth to his cost, so cunningly counterfeiting the voice that the man paies his blood for his credulity? A dumb man is no less a man then a pratler.
and calls him forth to his cost, so cunningly counterfeiting the voice that the man pays his blood for his credulity? A dumb man is no less a man then a prattler.
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Balaam 's Ass was a beast still, and yet not only spake, but spake in a mans voice, 2 Pet. 2. 16. Besides that, man when he comes to his best, shall have no use of Speech; (although there want not some,
balaam is Ass was a beast still, and yet not only spoke, but spoke in a men voice, 2 Pet. 2. 16. Beside that, man when he comes to his best, shall have no use of Speech; (although there want not Some,
for it follows, This their way is their folly, Psal. 49. 13. Besides, we see the outside of those creatures we call brute, we see not what is within them.
for it follows, This their Way is their folly, Psalm 49. 13. Beside, we see the outside of those creatures we call brutus, we see not what is within them.
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who that should see the Beavers framing their den, or some Birds building their nests; who that should see the Lion plaining the impression of his paws with his sterne;
who that should see the Beavers framing their den, or Some Birds building their nests; who that should see the lion plaining the impression of his paws with his stern;
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and in some weak subjects so transcend it, as that Lactantius dares say, (I dare not) Ista non facerent, nisi inesset illis intelligentia & cogitatio? It is true, our reasonable Soul is furnished with higher powers;
and in Some weak subject's so transcend it, as that Lactantius dares say, (I Dare not) Ista non facerent, nisi inesset illis Intelligence & cogitatio? It is true, our reasonable Soul is furnished with higher Powers;
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because they are spiritually discerned, 1 Cor. 2. 14. And in that person it is that Agar the Son of Jakeh speaks, I am more brutish then man, I have not the understanding of a man, Prov. 30. 2. Why this? I have not the knowledge of the holy, vers. 3. The word is remarkable;
Because they Are spiritually discerned, 1 Cor. 2. 14. And in that person it is that Agar the Son of Jakeh speaks, I am more brutish then man, I have not the understanding of a man, Curae 30. 2. Why this? I have not the knowledge of the holy, vers. 3. The word is remarkable;
no other then NONLATINALPHABET, whence is NONLATINALPHABET Jumentum, a Beast; the same that Ezekiel uses, when he sayes, I will give thee over into the hands of brutish men, Ezec. 21. 31. and the Psalmist,
no other then, whence is Jumentum, a Beast; the same that Ezekielem uses, when he Says, I will give thee over into the hands of brutish men, Ezekiel 21. 31. and the Psalmist,
when he saies, Oh ye foolish, or brutish, among the people, when will ye understand? So as, notwithstanding this muddy and imperfect Reason, God sees a kinde of brutality in the natural man.
when he Says, O you foolish, or brutish, among the people, when will you understand? So as, notwithstanding this muddy and imperfect Reason, God sees a kind of brutality in the natural man.
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Whereto it may please you to adde, that in a man debauch'd Reason is so much worse then brutishness, by how much wickedness is worse hainous then simplicity;
Whereto it may please you to add, that in a man debauched Reason is so much Worse then brutishness, by how much wickedness is Worse heinous then simplicity;
What wrought this miserable Metamorphosis? What could do it but Sorcery? and what Witch could this be but the old Circe of the world, Sensuality? Man is led and informed by Reason, Beasts by Sense:
What wrought this miserable Metamorphosis? What could do it but Sorcery? and what Witch could this be but the old circe of the world, Sensuality? Man is led and informed by Reason, Beasts by Sense:
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Nero is a Lion, 2 Tim. 4. 17. Herod a Fox, Luke 13. 32. the Jewish false-teachers Dogs, Phil. 3. 2. David 's persecutors Bulls of Basan, and Unicorns, Ps. 22. 12, 21. the Aegyptian enemies Dragons, Ps. 74. 13. the Scribes and Pharisees Serpents, Vipers, Mat. 23. 33. the Babylonian Monarch an Eagle-winged Lion, the Persian a Bear, the Macedonian a Leopard, Dan. 7. 4, 5, 6. the enemies of the Church wild Boares, Ps. 80. 13. Greedy Judges evening Wolves, Zeph. 3. 3. Schismaticks Foxes cubs, Cant. 2. 15. The time and my breath would fail me if I should reckon up all the several kinds of beasts in the skins of men.
Nero is a lion, 2 Tim. 4. 17. Herod a Fox, Lycia 13. 32. the Jewish False-teachers Dogs, Philip 3. 2. David is persecutors Bulls of Basan, and Unicorns, Ps. 22. 12, 21. the Egyptian enemies Dragons, Ps. 74. 13. the Scribes and Pharisees Serpents, Vipers, Mathew 23. 33. the Babylonian Monarch an Eagle-winged lion, the Persian a Bear, the Macedonian a Leopard, Dan. 7. 4, 5, 6. the enemies of the Church wild Boars, Ps. 80. 13. Greedy Judges evening Wolves, Zephaniah 3. 3. Schismatics Foxes cubs, Cant 2. 15. The time and my breath would fail me if I should reckon up all the several Kinds of beasts in the skins of men.
Yea, as Effects and Qualities are in an higher degree found in Causes and Subjects equivocal then in their own, (as Heat is more excellently in the Sun then in the Fire;) so certainly is brutishness more eminent and notorious in man then in beast.
Yea, as Effects and Qualities Are in an higher degree found in Causes and Subject's equivocal then in their own, (as Heat is more excellently in the Sun then in the Fire;) so Certainly is brutishness more eminent and notorious in man then in beast.
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and if the Panther (which they say is the drunkennest beast) or the Swine be overtaken with unaccustomed liquor, it is upon ignorance of the power of it; (so a Noah himself may be at first mistaken.) But mans Reason foretells him that those intoxicating draughts will bereave him of Reason,
and if the Panther (which they say is the drunkenest beast) or the Swine be overtaken with unaccustomed liquour, it is upon ignorance of the power of it; (so a Noah himself may be At First mistaken.) But men Reason foretells him that those intoxicating draughts will bereave him of Reason,
That which the Lacedaemonians scorned in their very Slaves, that which our former times had wont to disdain in Beggers, let not that stain the honour of a Christian Court.
That which the Lacedaemonians scorned in their very Slaves, that which our former times had wont to disdain in Beggars, let not that stain the honour of a Christian Court.
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Or if any such should hear me this day, Awake ye drunkards and weep, and howle ye drinkers of wine, Joel 1. 5. return back your superfluous liquor into teares:
Or if any such should hear me this day, Awake you drunkards and weep, and howl you drinkers of wine, Joel 1. 5. return back your superfluous liquour into tears:
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and ye that now pour down vessels more to make then quench thirst, shall one day in vain wish to give all the world for but one drop of water to cool that flaming tongue which a whole Ocean cannot so much as moisten.
and you that now pour down vessels more to make then quench thirst, shall one day in vain wish to give all the world for but one drop of water to cool that flaming tongue which a Whole Ocean cannot so much as moisten.
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Those irrational creatures take that simple provision which Nature yields them but to a sufficiency; not affecting curiosity of dressings, varieties of mixtures, surcharges of measures:
Those irrational creatures take that simple provision which Nature yields them but to a sufficiency; not affecting curiosity of dressings, varieties of mixtures, surcharges of measures:
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whereas the liquorous palate of the Glutton ranges through seas and lands for uncouth delicacies, kills thousands of creatures for but their tongues or giblets, makes but one dish of the quintessence of an hundred fouls or fishes, praises that for the best flesh that is no flesh, cares only to solicit that which others would be glad to satisfie, appetite.
whereas the liquorous palate of the Glutton ranges through Seas and Lands for uncouth delicacies, kills thousands of creatures for but their tongues or giblets, makes but one dish of the quintessence of an hundred fouls or Fish, praises that for the best Flesh that is no Flesh, Cares only to solicit that which Others would be glad to satisfy, appetite.
What shall I say more? this Gourmand sacrifices whole hecatombs to his paunch, and whiffs himself away in Necotian Incense to the Idol of his vain intemperance,
What shall I say more? this Gourmand Sacrifices Whole hecatombs to his paunch, and whiffs himself away in Necotian Incense to the Idol of his vain intemperance,
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Hence are Murders of men, rapes of Virgins, braining and broaching of Infants, mangling of carkasses, carousing of blood, refossion of graves, torturing of the surviving, worse then many deaths;
Hence Are Murders of men, rapes of Virgins, braining and broaching of Infants, mangling of carcases, carousing of blood, refossion of graves, torturing of the surviving, Worse then many death's;
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firing of Cities, demolishing of Temples, whole Countries buried in rubbish and ashes, and even the Christian World turn'd to a Shambles or Slaughter-house.
firing of Cities, demolishing of Temples, Whole Countries buried in rubbish and Ashes, and even the Christian World turned to a Shambles or Slaughterhouse.
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if they could speak as thou dost, would in pity call thee, as the Philosopher did in Laertius, NONLATINALPHABET, Thrice man, in stead of thrice miserable, God and his Angels and good men look upon thee with no less scorn then thou look'st upon that which thou art and think'st not, a beast;
if they could speak as thou dost, would in pity call thee, as the Philosopher did in Laertius,, Thrice man, in stead of thrice miserable, God and his Angels and good men look upon thee with no less scorn then thou Lookest upon that which thou art and Thinkest not, a beast;
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Raise up thy self therefore from this woful condition of depraved humanity ( naturam vincat institutio, as Ambrose ) and let it be thine holy ambition to be advanced to the blessed participation of the Divine nature,
Raise up thy self Therefore from this woeful condition of depraved humanity (naturam vincat Institution, as Ambrose) and let it be thine holy ambition to be advanced to the blessed participation of the Divine nature,
those Serpents that swell up the Soul with a plausible poison, that kill a man laughing and sleeping, those Dogs that worry their masters, those Vultures that feed on the eyes, on the hearts of the Great;
those Serpents that swell up the Soul with a plausible poison, that kill a man laughing and sleeping, those Dogs that worry their Masters, those Vultures that feed on the eyes, on the hearts of the Great;
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his teeth are spears and arrows, his tongue a sharp sword, Ps. 57. 4. (It was a great vaunt that the witty Captain made of his sword, that it was sharper then Slander) and, which is most dangerous, this beast is a close one, mordet in silentio, bites without noise, Eccles. 10. 11. He carries the poison of Aspes under his tongue, as David speaks;
his teeth Are spears and arrows, his tongue a sharp sword, Ps. 57. 4. (It was a great vaunt that the witty Captain made of his sword, that it was sharper then Slander) and, which is most dangerous, this beast is a close one, Mordet in silentio, bites without noise, Eccles. 10. 11. He carries the poison of Asps under his tongue, as David speaks;
1 the Sophisters, 2 the Idolaters: 1 the wrangling adversaries of the Gospel, 2 the superstitious abettors of Diana, Act. 19. Both of them had foenum in cornu.
1 the Sophisters, 2 the Idolaters: 1 the wrangling Adversaries of the Gospel, 2 the superstitious abettors of Diana, Act. 19. Both of them had Faenum in cornu.
The first, after three months confutation, not onely remained refractary, but blasphemous, NONLATINALPHABET, railing on Christianity, and that openly before the multitude.
The First, After three months confutation, not only remained refractory, but blasphemous,, railing on Christianity, and that openly before the multitude.
What beasts were these every way? Beasts, in that they would not be convinced by the clear and irrefragable demonstrations of truth, by the undeniable Miracles of the Apostles;
What beasts were these every Way? Beasts, in that they would not be convinced by the clear and irrefragable demonstrations of truth, by the undeniable Miracles of the Apostles;
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There is a faction of men, NONLATINALPHABET ( Tit. 1. 14.) that do not onely turn their backs upon that bright-shining truth whose clear beams have these hundred years glared upon their faces;
There is a faction of men, (Tit. 1. 14.) that do not only turn their backs upon that bright-shining truth whose clear beams have these hundred Years glared upon their faces;
What marts of invectives, what Bulls of censure, what thunderbolts of Anathemas do we still receive from these spightful enemies of peace? What doth this argue but the litter of the Beast? Revel. 13.
What marts of invectives, what Bulls of censure, what thunderbolts of Anathemas do we still receive from these spiteful enemies of peace? What does this argue but the litter of the Beast? Revel. 13.
Did ever any Ephesian beast bray out such another challenge? Is it possible that humane reason should be so brutified as to think a man may make his own God,
Did ever any Ephesian beast bray out such Another challenge? Is it possible that humane reason should be so brutified as to think a man may make his own God,
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Ergo adeo stolidi opifices ab se fabrefieri Deos credunt? saith our Jesuite Lorinus of these Ephesians, These so foolish workmen think they can make their Gods. And why not of Gold as well as of Grain? why not the Smith as well as the Baker? Change but the name, the absurdity is but one.
Ergo adeo stolidi opifices ab se fabrefieri Gods credunt? Says our Jesuit Lorinus of these Ephesians, These so foolish workmen think they can make their God's And why not of Gold as well as of Grain? why not the Smith as well as the Baker? Change but the name, the absurdity is but one.
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but that a man can make the God that made him, and eat the God that he hath made, is such a monster of Paradoxes as puts down all the fancies of Paganisme,
but that a man can make the God that made him, and eat the God that he hath made, is such a monster of Paradoxes as puts down all the fancies of Paganism,
I remember their learned Montanus upon Luke 22. 19. construes that Hoc est corpus meum, thus, Verum corpus meum in hoc Sacramento panis continetur sacramentaliter,
I Remember their learned Montanus upon Lycia 22. 19. construes that Hoc est corpus meum, thus, Verum corpus meum in hoc Sacramento Paris continetur sacramentaliter,
and withall, as willing to say something if he durst speak out, addes, cujus arcanam & mysteriis refertissimam rationem, ut explicatiorem habeant homines Christiani, dabit aliquando Dominus, whose secret and most deeply-mystical meaning, God will one day more clearly unfold to his Christian people.
and withal, as willing to say something if he durst speak out, adds, cujus arcanam & mysteriis refertissimam rationem, ut explicatiorem habeant homines Christians, Dabit aliquando Dominus, whose secret and most deeply-mystical meaning, God will one day more clearly unfold to his Christian people.
Now the God of Heaven make good this honest Prophesie, and open the eyes of poor mis-led souls, that they may see to distinguish betwixt a slight corruptible wafer, and an incomprehensible immortal God.
Now the God of Heaven make good this honest Prophesy, and open the eyes of poor misled Souls, that they may see to distinguish betwixt a slight corruptible wafer, and an incomprehensible immortal God.
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And if from this NONLATINALPHABET Bread-worship, I should lead you to their NONLATINALPHABET Cross-worship, and from thence to their NONLATINALPHABET Image-worship, you would finde reason enough why that man of Sin, the author of these Superstitions, should be called the Beast.
And if from this Bread-worship, I should led you to their Cross-worship, and from thence to their Image-worship, you would find reason enough why that man of since, the author of these Superstitions, should be called the Beast.
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for here was NONLATINALPHABET Trouble, verse 23. then NONLATINALPHABET Concourse, verse 40. then NONLATINALPHABET Confusion, and that in the whole City, verse 29,
for Here was Trouble, verse 23. then Concourse, verse 40. then Confusion, and that in the Whole city, verse 29,
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and more then that, NONLATINALPHABET a furious rushing into the Theatre, and then NONLATINALPHABET a boisterous snatching of those that were conceived opposites, besides all their shouting, and out-cries, and savage uproar.
and more then that, a furious rushing into the Theatre, and then a boisterous snatching of those that were conceived opposites, beside all their shouting, and Outcries, and savage uproar.
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What should I need to tell you, that this furious prosecution is no other then an ordinary symptom of Idolatry? and to make it good, what should I need to lay before your eyes all those turbulent effects that in our daies have followed malicious Superstition, those instigations of publick Invasions, those conspiracies against maligned Soveraignty, those suffossions of walls, those powder-trains, those shameless Libels, those patrocinations of Treasons;
What should I need to tell you, that this furious prosecution is no other then an ordinary Symptom of Idolatry? and to make it good, what should I need to lay before your eyes all those turbulent effects that in our days have followed malicious Superstition, those instigations of public Invasions, those conspiracies against maligned Sovereignty, those suffossions of walls, those powder-trains, those shameless Libels, those patrocinations of Treasons;
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and, to make up all, those late Bulls that bellow out prohibitions of justly-sworn allegeance, those bold absolutions from sacred Oaths (NONLATINALPHABET,
and, to make up all, those late Bulls that bellow out prohibitions of justly-sworn allegiance, those bold absolutions from sacred Oaths (,
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Of that Faction let me say with sorrow of heart, that their wilful opposition to truth, their uncharitable and bloody courses, their palpable Idolatry hath powred shame and dishonour,
Of that Faction let me say with sorrow of heart, that their wilful opposition to truth, their uncharitable and bloody courses, their palpable Idolatry hath poured shame and dishonour,
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whiles their Aegypt is covered with darkness? What are we that we should be renewed in the spirit of our mindes, and be created according to the Image of God, whiles they continue in the woful deformation of their bestial corruptions? that our Understanding should be inlightned with the beams of Divine truth,
while their Egypt is covered with darkness? What Are we that we should be renewed in the Spirit of our minds, and be created according to the Image of God, while they continue in the woeful deformation of their bestial corruptions? that our Understanding should be enlightened with the beams of Divine truth,
whereas those poor souls are left in the natural dungeon of their ignorance, or groveling to base earthly unreasonable traditions? O God of mercies, had it pleased thee to give them our illumination and attraction,
whereas those poor Souls Are left in the natural dungeon of their ignorance, or groveling to base earthly unreasonable traditions? O God of Mercies, had it pleased thee to give them our illumination and attraction,
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it is too true which our learned Spalatensis (why should I not call him ours, who sealed up that truth of ours, which his pen had so stoutly maintained, with his last blood?) hath observed and published, Nam & plebem rudiorem, &c. that the ruder multitude under the Papacy are carried commonly with more inward religious affection toward the Blessed Virgin,
it is too true which our learned Spalatensis (why should I not call him ours, who sealed up that truth of ours, which his pen had so stoutly maintained, with his last blood?) hath observed and published, Nam & plebem rudiorem, etc. that the Ruder multitude under the Papacy Are carried commonly with more inward religious affection towards the Blessed Virgae,
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At tu, Domine, usque quò? How long, Lord, how long wilt thou suffer the world to be deluded with these foul and pernicious impostures? how long shall thy Church groan under the heavie yoke of their sinful impositions? O thou that art the great Shepherd, look down and visit thy wandring flock;
At tu, Domine, usque quò? How long, Lord, how long wilt thou suffer the world to be deluded with these foul and pernicious Impostors? how long shall thy Church groan under the heavy yoke of their sinful impositions? O thou that art the great Shepherd, look down and visit thy wandering flock;
whiles we freeze with indifferency? Oh let us spend our selves in prayers, in tears, in perswasions, in unweariable endevours for the happy conversion of those ignorant mis-guided souls, who having not our knowledge, yet shame our affections.
while we freeze with indifferency? O let us spend our selves in Prayers, in tears, in persuasions, in unweariable endeavours for the happy conversion of those ignorant misguided Souls, who having not our knowledge, yet shame our affections.
Of Indignation lastly, as on the one side, at those practical revolters, that having begun in the spirit will needs end in the flesh; that having made a shew of godliness, deny the power of it in their lives, returning with that impure beast to their own vomit;
Of Indignation lastly, as on the one side, At those practical revolters, that having begun in the Spirit will needs end in the Flesh; that having made a show of godliness, deny the power of it in their lives, returning with that impure beast to their own vomit;
but for a Gryllus, that was once a man, to quit his humanity, and to be in love with four feet, what stomack can but rise at so affected a transformation? The Cameleon is for a time beautiful with all pleasing varieties of colours, in the end no skin is more nasty.
but for a Gryllus, that was once a man, to quit his humanity, and to be in love with four feet, what stomach can but rise At so affected a transformation? The Chameleon is for a time beautiful with all pleasing varieties of colours, in the end no skin is more nasty.
Wo is me, the swept house is repossessed with seven Devils: This recidivation is desperate: although indeed there would not be a revolt, without an inward unsoundness.
Woe is me, the swept house is repossessed with seven Devils: This recidivation is desperate: although indeed there would not be a revolt, without an inward unsoundness.
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and, in the mean time, what do they make themselves fit for, but the fire? What shall we say to these absurd changes? Our fore-fathers thought themselves in Heaven when first the bright beams of the Gospel brake forth in their eyes;
and, in the mean time, what do they make themselves fit for, but the fire? What shall we say to these absurd changes? Our Forefathers Thought themselves in Heaven when First the bright beams of the Gospel brake forth in their eyes;
and shall our mouths hang towards the onions and garlick of Aegypt? Revertimini filii aversantes, Return ye backsliding children, return to the fountains of living waters which ye have exchanged for your broken cisternes.
and shall our mouths hang towards the onions and garlic of Egypt? Return Sons aversantes, Return you backsliding children, return to the fountains of living waters which you have exchanged for your broken cisterns.
Recordamini priorum, as Esay speaks 46. 9. But if their will do lie still in their way, it were happy for them if authority would deal with them as confident riders do with a startling horse, spur them up,
Remember priorum, as Isaiah speaks 46. 9. But if their will do lie still in their Way, it were happy for them if Authority would deal with them as confident riders do with a startling horse, spur them up,
But if still their obstinacy will needs, in spight of contrary endeavours, feoffe them in the style of filii desertores, it is a fearfull word that God speaks to them, Vae eis quoniam vagantur à me, Wo to them,
But if still their obstinacy will needs, in spite of contrary endeavours, feoff them in the style of Sons Desertores, it is a fearful word that God speaks to them, Vae eis quoniam vagantur à me, Woe to them,
for they have wandered from me, Ose 7. 13. Now the God of Heaven reclaim them, confirm us, save both them and us in the day of the Lord Jesus: to whom, with the Father and the Holy Ghost, one infinite God, be given all Praise, Honour and Glory, now and for ever. Amen.
for they have wandered from me, Ose 7. 13. Now the God of Heaven reclaim them, confirm us, save both them and us in the day of the Lord jesus: to whom, with the Father and the Holy Ghost, one infinite God, be given all Praise, Honour and Glory, now and for ever. Amen.
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1 Cor. 15. 32. If after the manner of men I have fought with beasts at Ephesus, &c. NONLATINALPHABET. OUR Saviour foretold us that these last days should be quarrelsome;
1 Cor. 15. 32. If After the manner of men I have fought with beasts At Ephesus, etc.. OUR Saviour foretold us that these last days should be quarrelsome;
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Nicephorus tels us a sound tale of S. Paul 's commitment to prison by Hieronymus the Governour of Ephesus, his miraculous deliverance for the Christening of Eubula and Artemilla, his voluntary return to his Gaole, his casting to the Lion, of the beast couching at the feet of the Saint, of the hail-storm sending away the beholders with broken heads and the Governour with one ear shorn off, of the Lions escape to the mountains.
Nicephorus tells us a found tale of S. Paul is commitment to prison by Hieronymus the Governor of Ephesus, his miraculous deliverance for the Christening of Eubula and Artemilla, his voluntary return to his Gaol, his casting to the lion, of the beast couching At the feet of the Saint, of the hailstorm sending away the beholders with broken Heads and the Governor with one ear shorn off, of the Lions escape to the Mountains.
and, Christianos ad leonem, was a common word, as we find in Tertullian. Ignatius, Tecla, Prisca, and many other blessed Martyrs were corn allotted to this mill.
and, Christians ad leonem, was a Common word, as we find in Tertullian. Ignatius, Tecla, Prisca, and many other blessed Martyrs were corn allotted to this mill.
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Those were forced by the sentence of condemnation, these Voluntaries as in the Jogo de toros; those were brought to suffer, these came to kill; those naked, these armed.
Those were forced by the sentence of condemnation, these Voluntaries as in the Jogo the toros; those were brought to suffer, these Come to kill; those naked, these armed.
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Can any man be so senseless as to think that S. Paul (tricubitalis ille, as Chrysostome cals him) would put himself into the Theatre with his sword and target to maintain a duel with the Lion? Thus he must doe, else he did not according to the Letter NONLATINALPHABET.
Can any man be so senseless as to think that S. Paul (Cubit Isle, as Chrysostom calls him) would put himself into the Theatre with his sword and target to maintain a duel with the lion? Thus he must do, Else he did not according to the letter.
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is it possible that so faithful an Historian as S. Luke should in his Acts omit this passage more memorable then all the rest that he hath recorded? Indeed S. Paul, who had reason to keep the best register of his own life, hath reported some things of himself which S. Luke hath not particularized:
is it possible that so faithful an Historian as S. Lycia should in his Acts omit this passage more memorable then all the rest that he hath recorded? Indeed S. Paul, who had reason to keep the best register of his own life, hath reported Some things of himself which S. Lycia hath not particularized:
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How powerfully doth he convince the unbelieving Jews of Ephesus and Rome, out of Moses and the Prophets, Act. 28. 23. This, this is the weapon whereby our grand Captain vanquished the great challenger of the bottomless pit, Scriptum est. All other blades are but Lead to this Steel.
How powerfully does he convince the unbelieving jews of Ephesus and Room, out of Moses and the prophets, Act. 28. 23. This, this is the weapon whereby our grand Captain vanquished the great challenger of the bottomless pit, Scriptum est. All other blades Are but Led to this Steel.
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What do we multiply volumes, and endlesly go about the bush? That of Tertullian is most certain, Aufer ab haereticis quaecunque Ethnici sapiunt, ut de Scripturis solis questiones suas sistant,
What do we multiply volumes, and endlessly go about the bush? That of Tertullian is most certain, Aufer ab Heretics quaecunque Ethnici sapiunt, ut de Scriptures solis Questions suas sistant,
S. Paul laid on three months together in the Synagogue of Ephesus; two years more in the school of Tyrannus, Act. 19. 8, 9. and accordingly gives us our charge, State ergo, Stand close to it, Eph. 6. 14. If when we have dealt some few unsuccessful blows, we throw up the bucklers,
S. Paul laid on three months together in the Synagogue of Ephesus; two Years more in the school of Tyrannus, Act. 19. 8, 9. and accordingly gives us our charge, State ergo, Stand close to it, Ephesians 6. 14. If when we have dealt Some few unsuccessful blows, we throw up the bucklers,
I could, as the case might stand, easily be of the minde of that souldier, who when he heard Xenophantus by his musick stirring up Alexander to the fight, wisht rather to hear a Musician that could take him off:
I could, as the case might stand, Easily be of the mind of that soldier, who when he herd Xenophantus by his music stirring up Alexander to the fight, wished rather to hear a Musician that could take him off:
and in stead of believing blasphemed the way of God, NONLATINALPHABET, he departed, and separated, Act. 19. 9. Those beasts we cannot master, we must give up:
and in stead of believing blasphemed the Way of God,, he departed, and separated, Act. 19. 9. Those beasts we cannot master, we must give up:
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had we left her that hath blasphemed her forsaken truth, we had but followed S. Paul: but now let the world know, we have not left her, she hath abandon'd us;
had we left her that hath blasphemed her forsaken truth, we had but followed S. Paul: but now let the world know, we have not left her, she hath abandoned us;
This schism shall one day before that great Tribunal of Heaven fall heavily upon those perverse spirits, that had rather rend the Church then want their will,
This Schism shall one day before that great Tribunal of Heaven fallen heavily upon those perverse spirits, that had rather rend the Church then want their will,
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And in the first place, see how the Ephesian beasts fought with S. Paul, Act. 19. 28, 29. Ye find them as so many enraged Bulls, scraping the earth with their feet,
And in the First place, see how the Ephesian beasts fought with S. Paul, Act. 19. 28, 29. You find them as so many enraged Bulls, scraping the earth with their feet,
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and digging it with their horns, snuffing up the aire with their raised nostrils, rushing furiously into the Theatre, tossing up Gaius and Aristarchus, Paul 's companions, into the aire,
and digging it with their horns, snuffing up the air with their raised nostrils, rushing furiously into the Theatre, tossing up Gaius and Aristarchus, Paul is Sodales, into the air,
This hath been ever the manner of wickedness, to be headstrong in the pursuit of it's own courses, impatient of opposition, cruel in revenge of the opposers.
This hath been ever the manner of wickedness, to be headstrong in the pursuit of it's own courses, impatient of opposition, cruel in revenge of the opposers.
Am I become your enemy because I tell you the truth? saith S. Paul. Stetisse lego judicandos Apostolos, saith Bernard. If still therefore heart-burnings and malicious censures attend the faithful delivery of Gods sacred errand, the Beast is like it self.
Am I become your enemy Because I tell you the truth? Says S. Paul. Stetisse lego judicandos Apostles, Says Bernard. If still Therefore heartburnings and malicious censures attend the faithful delivery of God's sacred errand, the Beast is like it self.
In the mean time what doth S. Paul? Doth he give in? doth he give out? No, here was still NONLATINALPHABET, Ephes. 6. 20. He traverses his ground indeed for his advantage, from Ephesus to Macedonia; but still he galls the beast whereever he is:
In the mean time what does S. Paul? Does he give in? does he give out? No, Here was still, Ephesians 6. 20. He traverses his ground indeed for his advantage, from Ephesus to Macedonia; but still he galls the beast wherever he is:
all which, wheresoever he finds them, he impartially pierces through with the darts of denounced Judgement, that is the verbum asperum and sagitta volans in Psal. 91. the curse of the Law, Gal. 3. 13. See how he wouuds those other beasts of Ephesus; No whoremonger, nor unclean person,
all which, wheresoever he finds them, he impartially pierces through with the darts of denounced Judgement, that is the verbum Rough and sagitta volans in Psalm 91. the curse of the Law, Gal. 3. 13. See how he wouuds those other beasts of Ephesus; No whoremonger, nor unclean person,
nor covetous man, which is an Idolater, hath any inheritance in the Kingdome of God, Ephes. 5. 5. and, For these things cometh the wrath of God upon the children of disobedience, verse 6. Tribulation and anguish to every soul that doth evil:
nor covetous man, which is an Idolater, hath any inheritance in the Kingdom of God, Ephesians 5. 5. and, For these things comes the wrath of God upon the children of disobedience, verse 6. Tribulation and anguish to every soul that does evil:
if it be possible, it may rise up no more? Why do not we spend the whole quiver of Gods threatned vengeance upon wilful sinners? And thus must we bait the beast.
if it be possible, it may rise up no more? Why do not we spend the Whole quiver of God's threatened vengeance upon wilful Sinners? And thus must we bait the beast.
Is it a Drunken beast we are committed with? Wo to them that rise up early to follow strong drink, Esa. 5. 11. Wo to him that giveth his neighbour drink to make him drunk, Abac. 2. 15. The cup of the Lords right hand shall be turned to that man,
Is it a Drunken beast we Are committed with? Woe to them that rise up early to follow strong drink, Isaiah 5. 11. Woe to him that gives his neighbour drink to make him drunk, Abac. 2. 15. The cup of the lords right hand shall be turned to that man,
Is it a Gluttonous beast? Wo to him, his God is his belly, his glory shall be in his shame, and his end damnation, Phil. 3. 19. Whiles the flesh is yet between his teeth, ere it be chewed, the wrath of the Lord is kindled against him, Numb. 11. 33. Yea, but it goes down sweetly.
Is it a Gluttonous beast? Woe to him, his God is his belly, his glory shall be in his shame, and his end damnation, Philip 3. 19. While the Flesh is yet between his teeth, ere it be chewed, the wrath of the Lord is kindled against him, Numb. 11. 33. Yea, but it Goes down sweetly.
so saith Solomon, that knew the nature of all beasts, Oppression makes a wise man mad, Eccles. 7. 7. Tabifici sunt, Ps. 79. 7. Wo be to you that joyn house to house, Es. 5. 8. Wo be to the mighty sins of them whose treadings are upon the poor, that afflict the just, that take bribes, and turn away the poor in the gates, Amos 5. 11, 12. Therefore the Lord, the God of Hoasts saith thus, Wailing shall be in all their streets,
so Says Solomon, that knew the nature of all beasts, Oppression makes a wise man mad, Eccles. 7. 7. Tabifici sunt, Ps. 79. 7. Woe be to you that join house to house, Es. 5. 8. Woe be to the mighty Sins of them whose treadings Are upon the poor, that afflict the just, that take Bribes, and turn away the poor in the gates, Amos 5. 11, 12. Therefore the Lord, the God of Hosts Says thus, Wailing shall be in all their streets,
Is it an Unclean beast? Whoso committeth adultery with a woman destroyeth his own soul, Prov. 6. 32. A fornicator in the body of his flesh will never cease till he have kindled a fire, Ecclus. 23. 16. His fire of lust flames up into a fire of disease,
Is it an Unclean beast? Whoso Committeth adultery with a woman Destroyeth his own soul, Curae 6. 32. A fornicator in the body of his Flesh will never cease till he have kindled a fire, Ecclus 23. 16. His fire of lust flames up into a fire of disease,
But if we shall still find that which blind Homer saw, NONLATINALPHABET, that the worse hath the better, and that this spiritual edge shall either turn again,
But if we shall still find that which blind Homer saw,, that the Worse hath the better, and that this spiritual edge shall either turn again,
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give me leave, most Gracious Soveraign, and ye honorable Peers, to whom is committed the sword of either supreme or subordinate Justice, to say, that both God and the world expects that this Beast of sin should be baited by you in another fashion.
give me leave, most Gracious Sovereign, and you honourable Peers, to whom is committed the sword of either supreme or subordinate justice, to say, that both God and the world expects that this Beast of since should be baited by you in Another fashion.
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If that monster of impious Sacriledge, of atheous Profaneness, of outragious Inordinateness dares lift up his hated head in the sight of this Sun, let him be straight crushed with the weight of that Royal Scepter, let him be hewn in pieces with the sharp sword of your Sacred Authority.
If that monster of impious Sacrilege, of atheous Profaneness, of outrageous Inordinateness dares lift up his hated head in the sighed of this Sun, let him be straight crushed with the weight of that Royal Sceptre, let him be hewn in Pieces with the sharp sword of your Sacred authority.
St. PAUL'S COMBAT. THE SECOND PART. 1 Cor. 15. 32. NONLATINALPHABET. I Have carried you into S. Paul 's Theatre at Ephesus, I have shew'd you his Beasts;
Saint PAUL'S COMBAT. THE SECOND PART. 1 Cor. 15. 32.. I Have carried you into S. Paul is Theatre At Ephesus, I have showed you his Beasts;
doubtless, as with principalities and powers elsewhere, so even with these beasts at Ephesus. Let it please you to see, first, the person of the combatant;
doubtless, as with principalities and Powers elsewhere, so even with these beasts At Ephesus. Let it please you to see, First, the person of the combatant;
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When Gregory Nazianzen speaks of Basil designed to the Bishoprick of Caesarea, If any man, saith he, pretend his weakness, non athletem, sed doctorem creabitis.
When Gregory Nazianzen speaks of Basil designed to the Bishopric of Caesarea, If any man, Says he, pretend his weakness, non athletem, sed Doctorem creabitis.
Anglorum erat consuetudo, quod qui militiae legitimae consecrandus esset, &c. He that should be devoted to the trade of war, the evening before his consecration came to the Bishop or Priest of the place,
Anglorum erat consuetudo, quod qui militiae legitimae consecrandus esset, etc. He that should be devoted to the trade of war, the evening before his consecration Come to the Bishop or Priest of the place,
who tels us how that valiant and successful Knight Heward came thus to his uncle, one Brandus, the devout Abbot of Peterborough, for his consecration;
who tells us how that valiant and successful Knight Heward Come thus to his uncle, one Brandus, the devout Abbot of Peterborough, for his consecration;
and that this Custome continued here in England till the irreligious Normans by their scorns put it out of countenance, accounting such a one non legitimum militem, sed equitem socordem, & Quiritem degenerem.
and that this Custom continued Here in England till the irreligious Normans by their scorns put it out of countenance, accounting such a one non legitimum militem, sed equitem socordem, & Quiritem degenerem.
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This was their ancient and laudable manner (some shadow whereof we retain, whiles we hold some Orders of Knighthood Religious.) And can we wonder to hear of noble victories atchieved by them, of Giants and Monsters slain by those hands that had so pious an initiation? These men professed to come to their combats as David did to Goliah, in the name of the Lord; no marvel if they prospered. Alas!
This was their ancient and laudable manner (Some shadow whereof we retain, while we hold Some Order of Knighthood Religious.) And can we wonder to hear of noble victories achieved by them, of Giants and Monsters slave by those hands that had so pious an initiation? These men professed to come to their combats as David did to Goliath, in the name of the Lord; no marvel if they prospered. Alas!
that profane and atheous instruments, if any such be imployed in our wars, should return home loaded with success and honour? How should they prosper whose sins fight against them more then all the swords of enemies;
that profane and atheous Instruments, if any such be employed in our wars, should return home loaded with success and honour? How should they prosper whose Sins fight against them more then all the swords of enemies;
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whose main adversary is in their own bosome and in Heaven? If the God of Heaven be the Lord of hosts, do we think him so lavish that he will grace impiety? Can we think him so in love with our persons, that he will overlook or digest our crimes? Be innocent, O ye warriours, if ye would be speedful;
whose main adversary is in their own bosom and in Heaven? If the God of Heaven be the Lord of hosts, do we think him so lavish that he will grace impiety? Can we think him so in love with our Persons, that he will overlook or digest our crimes? Be innocent, Oh you warriors, if you would be speedful;
Even upon the Bridles of the horses in Zachary must be written, Holiness to the Lord: how much more upon the fore-heads of his Priests, the Leaders of his spiritual war? With what face, with what heart can he fight against beasts that is a beast himself?
Even upon the Bridles of the Horses in Zachary must be written, Holiness to the Lord: how much more upon the foreheads of his Priests, the Leaders of his spiritual war? With what face, with what heart can he fight against beasts that is a beast himself?
To our Holiness therefore must be added Skill; skill to guard, and skill to hit; skill in choice of weapons, places, times, ways of assault or defence:
To our Holiness Therefore must be added Skill; skill to guard, and skill to hit; skill in choice of weapons, places, times, ways of assault or defence:
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The title that is given to David 's Champions was not dispositi ad clypeum, as Montanus hath it (NONLATINALPHABET) but disponentes, such as could handle the shield and the buckler, 1 Chron. 12. 8. Alas, what is to be look'd for of raw, untaught, untrained men, (if such should be called forth of their shops on the sudden) that know not so much as their files or motions or postures, but either slight or filling of ditches? He that will be a Petus in Jovius his history,
The title that is given to David is Champions was not dispositi ad clypeum, as Montanus hath it () but disponentes, such as could handle the shield and the buckler, 1 Chronicles 12. 8. Alas, what is to be looked for of raw, untaught, untrained men, (if such should be called forth of their shops on the sudden) that know not so much as their files or motions or postures, but either slight or filling of ditches? He that will be a Petus in Jovius his history,
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Lastly, what is Skill in our weapon without an heart and hand to use it? Rabshakeh could say, Counsel and strength are for the warre, 2 Kings 18. 20. Strength without Counsel is like a blind Giant,
Lastly, what is Skill in our weapon without an heart and hand to use it? Rabshakeh could say, Counsel and strength Are for the war, 2 Kings 18. 20. Strength without Counsel is like a blind Giant,
The world wanted not of old plausible spirits, that, if an Ahab had a mind to go up against Ramoth, would say, Go up and prosper, and would have horns of iron to push him forward.
The world wanted not of old plausible spirits, that, if an Ahab had a mind to go up against Ramoth, would say, Go up and prosper, and would have horns of iron to push him forward.
If here we meet with bloody Oaths, with scornful Profaneness, with Pride, with Drunkenness, we must fly in the face of it with so much more fierceness as the eminence of the sin may make it more dangerously-exemplary:
If Here we meet with bloody Oaths, with scornful Profaneness, with Pride, with drunkenness, we must fly in the face of it with so much more fierceness as the eminence of the since may make it more dangerously-exemplary:
and shew my people their transgressions, and the house of Jacob their sins, Es. 58. 1. The words are Emphatical, whereof the first signifies a straining of the throat with crying;
and show my people their transgressions, and the house of Jacob their Sins, Es. 58. 1. The words Are Emphatical, whereof the First signifies a straining of the throat with crying;
For all beasts assail not alike: one fights with his tusks, another with his paws, another with his horn, another with his heel, another with his sting;
For all beasts assail not alike: one fights with his tusks, Another with his paws, Another with his horn, Another with his heel, Another with his sting;
one kils by biting, another by striking, another by piercing, another by envenoming. According to these manifold changes of assaults must the expert champion dispose of himself. To speak morally;
one kills by biting, Another by striking, Another by piercing, Another by envenoming. According to these manifold changes of assaults must the expert champion dispose of himself. To speak morally;
as these Men-beasts are either Beasts of Opinion, or beasts of Practice, and both of them maintain the fight either by close subtilty or by open violence;
as these Men-beasts Are either Beasts of Opinion, or beasts of Practice, and both of them maintain the fight either by close subtlety or by open violence;
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and, as some magnanimous Mastive, that scorns to set upon every Curre that barks at him in the way, he reserves himself for these Lions and Tigers of Errour.
and, as Some magnanimous Mastive, that scorns to Set upon every Cur that barks At him in the Way, he reserves himself for these Lions and Tigers of Error.
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But if it be onely matter of rite, or of unimporting consequence, ( de venis capillaribus, as he said) Oh what •adness is it in us to draw the world into sides,
But if it be only matter of rite, or of unimporting consequence, (de venis capillaribus, as he said) O what •adness is it in us to draw the world into sides,
I cannot skill of these Swans eggs that are never hatcht without thunder, nor of that unnatural brood that eats through the dam to make passage into the light of reputation.
I cannot skill of these Swans eggs that Are never hatched without thunder, nor of that unnatural brood that eats through the dam to make passage into the Light of reputation.
Let me say, Had all our swords and pens been happily bent against the common enemy of Christendome, long agoe had that Mahumetan Moon waned to nothing,
Let me say, Had all our swords and pens been happily bent against the Common enemy of Christendom, long ago had that Mahometan Moon waned to nothing,
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It is S. Paul 's, I so fight, NONLATINALPHABET as not beating the aire, 1 Cor. 9. 26. Here is not a blow lost, non verberat ictibus auras. How doth he cut the throat of the Ephesian beast, Idolatry,
It is S. Paul is, I so fight, as not beating the air, 1 Cor. 9. 26. Here is not a blow lost, non verberat ictibus auras. How does he Cut the throat of the Ephesian beast, Idolatry,
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and that on the day when you should have been blown up by treacherous fire from earth to Heaven, you should fetch down the fire of God's anger from Heaven upon you by swilling and surfeits: God forbid.
and that on the day when you should have been blown up by treacherous fire from earth to Heaven, you should fetch down the fire of God's anger from Heaven upon you by swilling and Surfeits: God forbid.
Paul 's rule, Non in comessationibus & ebrietate, not in surfeiting and drunkennesse, was for work-days only? The Jewes had a conceit, that on their Sabbath and.
Paul is Rule, Non in comessationibus & Inebriety, not in surfeiting and Drunkenness, was for work-days only? The Jews had a conceit, that on their Sabbath and.
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so let me speak at peradventures, If sensuall immoderation should have set her foot into these Christian Feasts, let me at least say with indulgent Ely, Non est bona fama, filii, It is no good report, my sons. Do ye think that S:
so let me speak At Peradventure, If sensual immoderation should have Set her foot into these Christian Feasts, let me At least say with indulgent Ely, Non est Bona fama, Sons, It is no good report, my Sons. Do you think that S:
they must appeare before God cum muneribus with gifts. The tenth part of their encrease must be spent upon the three solemn Feasts, besides their former tithes to Levi, Deut. 14. 23. There was no holy-day wherein they feasted above six hours:
they must appear before God cum muneribus with Gifts. The tenth part of their increase must be spent upon the three solemn Feasts, beside their former Tithes to Levi, Deuteronomy 14. 23. There was no holiday wherein they feasted above six hours:
The Churches, both the Purim by Mardocheus; and the Encaenia by Judas Maccabaeus, which yet Christ honored by his solemnization, John 10. Surely God did this for the chearfulnesse of his people in his service:
The Churches, both the Purim by Mordecai; and the Encaenia by Judas Maccabaeus, which yet christ honoured by his solemnization, John 10. Surely God did this for the cheerfulness of his people in his service:
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Be content to spend this hour with me in the porches of Bethesda, and consider with me the Topography, the Aitiology, the Chronography of this Miracle.
Be content to spend this hour with me in the Porches of Bethesda, and Consider with me the Topography, the Aitiology, the Chronography of this Miracle.
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Homo cbrius, superflua creatura, A drunken man is a superfluous creature, saith Ambrose. How ill do those two agree together? This I have been bold to say out of caution, not of reproof.
Homo cbrius, superflua creatura, A drunken man is a superfluous creature, Says Ambrose. How ill do those two agree together? This I have been bold to say out of caution, not of reproof.
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