THe reading of this Text must first be set straight, ere any progresse can be made, lest we seeme to make a Sermon upon a text, which will not beare the burden of the discourse.
THe reading of this Text must First be Set straight, ere any progress can be made, lest we seem to make a Sermon upon a text, which will not bear the burden of the discourse.
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till King James of blessed memory, as another Ptolomy Philadelphus, assembled together above 40. rare Linguists and Divines, to perfect us a new translation, where it is read thus, He that is of a merry heart, hath a continual feast.
till King James of blessed memory, as Another Ptolemy Philadelphus, assembled together above 40. rare Linguists and Divines, to perfect us a new Translation, where it is read thus, He that is of a merry heart, hath a continual feast.
Besides, if we will drinke water out of the fount, it is in the Hebrew neither a merry heart, nor a good conscience, but a good heart is a continuall feast:
Beside, if we will drink water out of the fount, it is in the Hebrew neither a merry heart, nor a good conscience, but a good heart is a continual feast:
nor can it otherwise be, because there is no peculiar word, in the Hebrew tongue, to denote this particular facultie of soule, which we call Conscience, but the generall word HEART.
nor can it otherwise be, Because there is no peculiar word, in the Hebrew tongue, to denote this particular faculty of soul, which we call Conscience, but the general word HEART.
And even in the now Testament where there are proper words for it, yet the generall word HEART is used, 1 John Epist. chap. 3. and 20. If our heart condemne us, &c. there HEART stands for CONSCIENCE;
And even in the now Testament where there Are proper words for it, yet the general word HEART is used, 1 John Epistle chap. 3. and 20. If our heart condemn us, etc. there HEART Stands for CONSCIENCE;
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for first here is the subject, Conscience. Secondly, and adjunct of excellencie joyned unto it, Good. Thirdly the praedicate, A Feast. Lastly an adjunct of perpetuity joyned to that, Continuall.
for First Here is the Subject, Conscience. Secondly, and adjunct of excellency joined unto it, Good. Thirdly the predicate, A Feast. Lastly an adjunct of perpetuity joined to that, Continual.
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And in the orderly pursuance of these foure parts there will fall out to be handled foure points of very high and necessary concernment, in the life and conversation of every Christian: namely, First this:
And in the orderly pursuance of these foure parts there will fallen out to be handled foure points of very high and necessary concernment, in the life and Conversation of every Christian: namely, First this:
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but that is but a Catechrestical form of language, like that of the Italians, who when they speake of some notable deperdite wretch, say, He's a man without a soul;
but that is but a Catechrestical from of language, like that of the Italians, who when they speak of Some notable deperdite wretch, say, He's a man without a soul;
and like that of holy Scripture, which saith of some men, that they have no heart. But to speak properly, and as the thing is, there is no man, be he never so lost,
and like that of holy Scripture, which Says of Some men, that they have no heart. But to speak properly, and as the thing is, there is no man, be he never so lost,
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and others to converse with God and themselves, have abandoned the societie of men, and dwelt in wildernesses and solitary retiremēts, where Satyres have danced, and Ostriches dwelt;
and Others to converse with God and themselves, have abandoned the society of men, and dwelled in Wildernesses and solitary retirements, where Satires have danced, and Ostriches dwelled;
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but there is no gulph so deep, no precipice so steepe, no sword so sharpe, no not that sword which can divide between the marrow and the bone, which can make the conscience sever it selfe from the soul, but still
but there is no gulf so deep, no precipice so steep, no sword so sharp, no not that sword which can divide between the marrow and the bone, which can make the conscience sever it self from the soul, but still
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Whosoever then understands these three Greeke words, NONLATINALPHABET, and NONLATINALPHABET or these three Latine words, Lex, Index and Judex, or these three English words, a Law, a Witnesse, a Judge, is in a good way of proficiencie, to understand the nature and essence of Conscience:
Whosoever then understands these three Greek words,, and or these three Latin words, Lex, Index and Judge, or these three English words, a Law, a Witness, a Judge, is in a good Way of proficiency, to understand the nature and essence of Conscience:
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Whic• principles are either naturall, or acquired; and hereupon comes in the distinction of Conscience naturall and illuminated. And these principles being preserved and kept in the Conscience, they are as Land-marks to her to saile by,
Whic• principles Are either natural, or acquired; and hereupon comes in the distinction of Conscience natural and illuminated. And these principles being preserved and kept in the Conscience, they Are as Landmarks to her to sail by,
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in which regard this first act of Conscience is by the Greekes called NONLATINALPHABET, that is, the records or conservation of right. 〈 ◊ 〉 •om. •. ver. •5.
in which regard this First act of Conscience is by the Greeks called, that is, the records or conservation of right. 〈 ◊ 〉 •om. •. ver. •5.
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For the second, Conscience is a Witnesse or Evidence, declaring and proving the truth, whether the party standing at the bar•e hath done contrary or according to that law:
For the second, Conscience is a Witness or Evidence, declaring and proving the truth, whither the party standing At the bar•e hath done contrary or according to that law:
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or a witnesse pro; if otherwise, then it is an Accusing witness, or a witness con; in which regard, this second act of Conscience is by the Greekes called NONLATINALPHABET, that is, a Science with or together; and Saint Paul in the same text Rom. 2. 15. expresseth both these testimonies, Their Conscience also bearing witnesse,
or a witness Pro; if otherwise, then it is an Accusing witness, or a witness con; in which regard, this second act of Conscience is by the Greeks called, that is, a Science with or together; and Saint Paul in the same text Rom. 2. 15. Expresses both these testimonies, Their Conscience also bearing witness,
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and the fact in the pursuance of a right sentence, and out of that collation causing to result either a sentence of absolution (the white stone, Revel. 2. 17.) if the fact agree with the law,
and the fact in the pursuance of a right sentence, and out of that collation causing to result either a sentence of absolution (the white stone, Revel. 2. 17.) if the fact agree with the law,
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If our hearts condemne us, &c. and Saint Chrysostome glossing upon Psal. 4. 4. Commune with your owne hearts, &c. bids us, . Erect the tribunall of Conscience.
If our hearts condemn us, etc. and Saint Chrysostom glossing upon Psalm 4. 4. Commune with your own hearts, etc. bids us,. Erect the tribunal of Conscience.
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Another way to find out the very quidditative nature and being of Conscience may take the rise and hint from that Text, 1 Pet. 3. 21. The answer of a good Conscience, as there the Apostle phraseth it;
another Way to find out the very quidditative nature and being of Conscience may take the rise and hint from that Text, 1 Pet. 3. 21. The answer of a good Conscience, as there the Apostle Phraseth it;
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as, What is the rule or principle by which I am to be directed in this or that case, what to do and what not to doe? Unto which question, Conscience is an answer by reading the letter of the Law, and opening the code or booke, Apoc. 20. 12. and declaring the law written in the heart.
as, What is the Rule or principle by which I am to be directed in this or that case, what to do and what not to do? Unto which question, Conscience is an answer by reading the Letter of the Law, and opening the code or book, Apocalypse 20. 12. and declaring the law written in the heart.
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The second question is de facto, touching the fact, thus, The law indeed appeares, but how hast thou complyed in practice with this Law, by doing according to it? Unto which question, Conscience is an answer in the language of Achan, Josh. 7. 20. Thus and thus have I done.
The second question is de facto, touching the fact, thus, The law indeed appears, but how hast thou complied in practice with this Law, by doing according to it? Unto which question, Conscience is an answer in the language of achan, Josh. 7. 20. Thus and thus have I done.
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and the application of the one to the other, thus, what reward now remaines, or what retribution is to be expected? and unto this question, Conscience is an Answer, in the words of God to Cain, Gen. 4. 7. If thou hast done well, shalt thou not be accepted? and if ill, sin lies at the doore.
and the application of the one to the other, thus, what reward now remains, or what retribution is to be expected? and unto this question, Conscience is an Answer, in the words of God to Cain, Gen. 4. 7. If thou hast done well, shalt thou not be accepted? and if ill, since lies At the door.
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The last way to find out the nature of Conscience is by defining it to a practicall reasoning or argumentation, in which are all the three parts of a formall Syllogisme;
The last Way to find out the nature of Conscience is by defining it to a practical reasoning or argumentation, in which Are all the three parts of a formal Syllogism;
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in the major proposition is the law of Conscience, in the minor or assumption lies the evidence or witnesse, in the conclusion lies the sentence or judgement. Examples.
in the Major proposition is the law of Conscience, in the minor or Assump lies the evidence or witness, in the conclusion lies the sentence or judgement. Examples.
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1. In the day thou eatest of the tree of knowledge, thou shalt surely die, Gen. 2. 17. There's the law, or proposition of this practicall Syllogisme, there Conscience is an answer to question touching right.
1. In the day thou Eatest of the tree of knowledge, thou shalt surely die, Gen. 2. 17. There's the law, or proposition of this practical Syllogism, there Conscience is an answer to question touching right.
and the best improvement and use of it is to provoke every man to take out the lesson of that wise Greeke, Know thy selfe; which short saying doe but Christianize,
and the best improvement and use of it is to provoke every man to take out the Lesson of that wise Greek, Know thy self; which short saying do but Christianize,
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know that within the narrow roome of thy brest there is seated a facultie which is both a law, a witness, and a judge; which can make unanswerable Syllogismes,
know that within the narrow room of thy breast there is seated a faculty which is both a law, a witness, and a judge; which can make unanswerable Syllogisms,
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A learned Gentleman in a project of his conjoyneth and subordinateth these two propositions; the former is this, that Chastity makes a man reverence himselfe;
A learned Gentleman in a project of his conjoineth and subordinateth these two propositions; the former is this, that Chastity makes a man Reverence himself;
the latter is this, that selfe awe or reverence, next true Religion and the feare of God, is the chiefest bridle to hold us in from villanie and sinne. Which certainly is most true:
the latter is this, that self awe or Reverence, next true Religion and the Fear of God, is the chiefest bridle to hold us in from villainy and sin. Which Certainly is most true:
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and the like, so degrade man in our selves, and defile that humane nature which God vouchsafed to take into union with his owne divinity? how could we give a birth-right for a messe of Lentils, transgresse for a morsell of bread, stake gold to a counter, put down an eternall,
and the like, so degrade man in our selves, and defile that humane nature which God vouchsafed to take into Union with his own divinity? how could we give a birthright for a mess of Lentils, transgress for a morsel of bred, stake gold to a counter, put down an Eternal,
first then, Conscience, that lawyer, and witnesse, and judge of conscience, that Triumvir, and Trismegist of Conscience makes a man reverence and fear himself.
First then, Conscience, that lawyer, and witness, and judge of conscience, that Triumvir, and Trismegistus of Conscience makes a man Reverence and Fear himself.
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What bird may this be, but the little brest-bird and chest-bird of Conscience? There is this story in Diogenes Laertius, Xenocrates was one day walking in his garden,
What bird may this be, but the little breast-bird and chest-bird of Conscience? There is this story in Diogenes Laertius, Xenocrates was one day walking in his garden,
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this sparrow thus pursued, representeth Conscience, which whilst the foxes have holes, and the birds nests, hath not where to roust it self, till it take shelter in the brest of Xenocrates, of some pious and conscientious person, which holds it an unworthy thing to chase thence such a guest. And hitherto of this.
this sparrow thus pursued, Representeth Conscience, which while the foxes have holes, and the Birds nests, hath not where to roust it self, till it take shelter in the breast of Xenocrates, of Some pious and conscientious person, which holds it an unworthy thing to chase thence such a guest. And hitherto of this.
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when she came to the age of thirty years, should then lay down the title of fair, and take up the title of good: so when any man or woman is actually called and sanctified, their Conscience then ought to be devested of the title of a naturall Conscience,
when she Come to the age of thirty Years, should then lay down the title of fair, and take up the title of good: so when any man or woman is actually called and sanctified, their Conscience then ought to be devested of the title of a natural Conscience,
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but commonly there is some title and Epithet of excellency joyned with it, as either a pure Conscience, 2 Tim. 1. 3. or a faire and beautifull Conscience, Heb. 13. 18. or a Conscience without offence, Acts 24. 16. or a good Conscience,
but commonly there is Some title and Epithet of excellency joined with it, as either a pure Conscience, 2 Tim. 1. 3. or a fair and beautiful Conscience, Hebrew 13. 18. or a Conscience without offence, Acts 24. 16. or a good Conscience,
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for Goodnesse imprints its character upon the Conscience in these two qualities, purity and peace; or integrity and tranquillity; or which still is the same, in uprightnesse & quietness. What S. James affirmeth of supernall wisedome, chap. 3. vers. 17. That it is first pure, then peaceable;
for goodness imprints its character upon the Conscience in these two qualities, purity and peace; or integrity and tranquillity; or which still is the same, in uprightness & quietness. What S. James Affirmeth of supernal Wisdom, chap. 3. vers. 17. That it is First pure, then peaceable;
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The application of the Doctrine. Follow therefore either S. Pauls rule, or S. Pauls example; his rule shews what should be done, and his example what may be done.
The application of the Doctrine. Follow Therefore either S. Paul's Rule, or S. Paul's Exampl; his Rule shows what should be done, and his Exampl what may be done.
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or little concordance, I have in all good conscience served God untill this day, Acts 23. 1. Again, And herein doe I exercise my self, to have a conscience without offence towards God and towards man, Acts 24. 16. And again, I speake the truth in Christ, I lye not, my conscience bearing me witnesse, Rom. 9. 1. And again, For our rejoycing is this, the testimony of our conscience, 2 Cor. 1. 12. And again, I thank God, whom I serve from mine Elders, with a pure conscience, 2 Tim. 1. 3. And yet again, Pray for us, for we are assured we have a good conscience in all things, Hebr. 13. 18. A good conscience you see is S. Pauls recognizance it is his boasting:
or little concordance, I have in all good conscience served God until this day, Acts 23. 1. Again, And herein do I exercise my self, to have a conscience without offence towards God and towards man, Acts 24. 16. And again, I speak the truth in christ, I lie not, my conscience bearing me witness, Rom. 9. 1. And again, For our rejoicing is this, the testimony of our conscience, 2 Cor. 1. 12. And again, I thank God, whom I serve from mine Elders, with a pure conscience, 2 Tim. 1. 3. And yet again, Pray for us, for we Are assured we have a good conscience in all things, Hebrew 13. 18. A good conscience you see is S. Paul's recognizance it is his boasting:
Now this exercise keeping a good conscien• stands in two things, according to the premise• distinction of a good co•science into pure and peac•able, which distinction 〈 ◊ 〉 as a key-stone to this arcra The former is how to ractifie the vicious conscience,
Now this exercise keeping a good conscien• Stands in two things, according to the premise• distinction of a good co•science into pure and peac•able, which distinction 〈 ◊ 〉 as a keystone to this arcra The former is how to ractifie the vicious conscience,
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Secondly, Vis, the force or strength of conscience (two severall words made up, and elemented of the same three letters by an easie metathesis, or transposition of letters.)
Secondly, Vis, the force or strength of conscience (two several words made up, and elemented of the same three letters by an easy metathesis, or transposition of letters.)
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even the poor sweaty mechanicks cannot be without their rules, yards, squares, &c. much lesse can conscience, dainty, precise, exact conscience, which ought to be as levell-handed in her cases as the men of Gibeah in the book of Judges, who could throw stones at an haire-breadth, can she I say, want her rule and measure to proceed by,
even the poor sweaty mechanics cannot be without their rules, yards, squares, etc. much less can conscience, dainty, precise, exact conscience, which ought to be as level-handed in her cases as the men of Gibeah in the book of Judges, who could throw stones At an hairbreadth, can she I say, want her Rule and measure to proceed by,
it hath of it self an adnate priviledge to bind conscience, and wheresoever it holds out to man a light to shew him his duty, it doth withall tie such a bond of obedience upon the conscience,
it hath of it self an adnate privilege to bind conscience, and wheresoever it holds out to man a Light to show him his duty, it does withal tie such a bound of Obedience upon the conscience,
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The division of things, and appropriation of them to their owner, the faire usage of Embassadours, &c. are draughts of the law of all nations, and doe likewise binde conscience.
The division of things, and appropriation of them to their owner, the fair usage of ambassadors, etc. Are draughts of the law of all Nations, and do likewise bind conscience.
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And even such lawes as these, while they are not contrary, but subordinate unto, and commensurate with the divine law, have an obligatory power over Conscience;
And even such laws as these, while they Are not contrary, but subordinate unto, and commensurate with the divine law, have an obligatory power over Conscience;
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but it hath an adnate power rather, to wit, as it receives influence, and vertue from Gods law, which commands us to obey every lawfull ordinance of man for Conscience sake.
but it hath an adnate power rather, to wit, as it receives influence, and virtue from God's law, which commands us to obey every lawful Ordinance of man for Conscience sake.
for though Conscience be never so well principled and illuminated, yet if it be dull and slegmatick, without vigor and force to put things in execution, it is but as a fire of straw which hath light without heat,
for though Conscience be never so well principled and illuminated, yet if it be dull and slegmatick, without vigor and force to put things in execution, it is but as a fire of straw which hath Light without heat,
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as calling a man in relation to this work of Conscience, a debtor, Rom. 1. 14. a servant, Rom. 6. 16. bound, Acts 20. 22. constrained, • Cor. 5. 14. necessitated, 1 Cor. 9. 17. so as a man cannot otherwise do•, Acts 4. 20.
as calling a man in Relation to this work of Conscience, a debtor, Rom. 1. 14. a servant, Rom. 6. 16. bound, Acts 20. 22. constrained, • Cor. 5. 14. necessitated, 1 Cor. 9. 17. so as a man cannot otherwise do•, Acts 4. 20.
for Conscience judging that to be unlawfull which is lawfull, bindeth to abstaine from that lawfull, Rom. 14. 14. and Conscience judging that to be debt and necessary, which is only allowable and arbitrary, bindeth to doe that arbitrary thing, Rom. 14. 5.
for Conscience judging that to be unlawful which is lawful, binds to abstain from that lawful, Rom. 14. 14. and Conscience judging that to be debt and necessary, which is only allowable and arbitrary, binds to do that arbitrary thing, Rom. 14. 5.
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So as both these requisites taken in together, and a due proportionable contemperation made therof, to wit, of both j•s and vis, the light and heat, the good eyes and lustly limbs of Conscience, do constitute a rectified conscience, fit to goe about that work and labour,
So as both these requisites taken in together, and a due proportionable contemperation made thereof, to wit, of both j•s and vis, the Light and heat, the good eyes and lustily limbs of Conscience, do constitute a rectified conscience, fit to go about that work and labour,
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And force without law is but a riot, serving for no better use, then Sampsons brawny wrists, without his eyes, to pull an old house over our head, to crush us.
And force without law is but a riot, serving for no better use, then Sampsons brawny wrists, without his eyes, to pull an old house over our head, to crush us.
Lastly, give right sentence, and play the part of a just Judge in either condemning or absolving me, that thus judging my self, I may not be judged of the Lord.
Lastly, give right sentence, and play the part of a just Judge in either condemning or absolving me, that thus judging my self, I may not be judged of the Lord.
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Upon which point before we fall directly, we must needs put a difference (for a difference there is) betwixt sicknesse of fancie, when the thoughts are distracted,
Upon which point before we fallen directly, we must needs put a difference (for a difference there is) betwixt sickness of fancy, when the thoughts Are distracted,
and true formall trouble of minde, which alwaies gathers to an head, either by reason of solicitation to sin, or remorse for sin: distemper of fancie is commonly a wild and unreasonable thing,
and true formal trouble of mind, which always gathers to an head, either by reason of solicitation to since, or remorse for since: distemper of fancy is commonly a wild and unreasonable thing,
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and swerves from that we call judgement, or recta ratio; Or if it fasten upon sinne, which sometimes it doth, its troubled either with scruples, which is no sin,
and swerves from that we call judgement, or Recta ratio; Or if it fasten upon sin, which sometime it does, its troubled either with scruples, which is no since,
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Now rationall and congruous trouble of Conscience, when God wounds and will heale, is charactered by this, that it is neither so superficiall for sin in generall,
Now rational and congruous trouble of Conscience, when God wounds and will heal, is charactered by this, that it is neither so superficial for since in general,
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There DAVID rightly pressed in his spirit and panged in his Conscience in deed, layes the ponitentiall axe first to the root of the tree, confessi•• that which was the spawne and brood-mother of all his actuall wickednesse, Behold I was shapen in iniquite,
There DAVID rightly pressed in his Spirit and pang in his Conscience in deed, lays the ponitentiall axe First to the root of the tree, confessi•• that which was the spawn and brood-mother of all his actual wickedness, Behold I was shapen in iniquity,
Deliver me from bloud-guiltiness, O God, &c vers. 14. This being premised by way of a praecognitum, the Method it selfe now followes, which consists in a certaine Scale or Ladder:
Deliver me from Bloodguiltiness, Oh God, etc. vers. 14. This being premised by Way of a praecognitum, the Method it self now follows, which consists in a certain Scale or Ladder:
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6. No infinite satisfaction can be made but by a person of infinite excellencie and worth, whose personall dignitie must give such a tincture of price,
6. No infinite satisfaction can be made but by a person of infinite excellency and worth, whose personal dignity must give such a tincture of price,
and what is sufficient in it selfe, shall be effectuall to you. 4. Nothing is sufficient but Jesus Christ. 5. The reason of his sufficiencie is from the dignitie,
and what is sufficient in it self, shall be effectual to you. 4. Nothing is sufficient but jesus christ. 5. The reason of his sufficiency is from the dignity,
and excellencie of his person. 6. Nor yet were his person of sufficient dignity, if it were not in him an infinite dignity. 7. And being infinite, the ransome and satisfaction is proportion to the fault. 8. And upon this satisfaction, must needs follow remission. 9. And having remission, there followes also reconciliation with God. 10. And being reconciled with God, we shall have tranquillity of mind,
and excellency of his person. 6. Nor yet were his person of sufficient dignity, if it were not in him an infinite dignity. 7. And being infinite, the ransom and satisfaction is proportion to the fault. 8. And upon this satisfaction, must needs follow remission. 9. And having remission, there follows also reconciliation with God. 10. And being reconciled with God, we shall have tranquillity of mind,
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nor any Tropologicall, Metaphoricall feast, a feast by way of similitude and proportion onely, as Christ is called the bread of Life, and the holy Ghost the water of Life: but a true reall feast, a feast properly so called, junketting both the minde and the body, and presenting them both with cheer becoming a feast.
nor any Tropological, Metaphorical feast, a feast by Way of similitude and proportion only, as christ is called the bred of Life, and the holy Ghost the water of Life: but a true real feast, a feast properly so called, junketing both the mind and the body, and presenting them both with cheer becoming a feast.
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and that feare againe causeth many a thought-sick houre, indigestive meale, lancke cheekes, trembling joynts, marrowless bones, restless nights, &c. so Conscience of good done makes a cheerfull and a merry heart,
and that Fear again Causes many a thought-sick hour, indigestive meal, lank cheeks, trembling Joints, marrowless bones, restless nights, etc. so Conscience of good done makes a cheerful and a merry heart,
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but when night comes, which is the one halfe of our life, that we are to lay us downe and take our rest, then also consciousnesse of a day well spent rocks us,
but when night comes, which is the one half of our life, that we Are to lay us down and take our rest, then also consciousness of a day well spent Rocks us,
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and sleep, you know, is the stay & the prop of the Microcosme, it is thoughts charme, it is digestions carefull nurse, &c. It is a rule in Art, and we see it true in hourely Experience;
and sleep, you know, is the stay & the prop of the Microcosm, it is thoughts charm, it is digestions careful nurse, etc. It is a Rule in Art, and we see it true in hourly Experience;
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An evill Conscience is a WORME, a brest-worm, gnawing upon the soule, with the teeth of bloodless fear, of wrinckled sorrow, of self-consuming care, and of sad despaire:
an evil Conscience is a WORM, a breast-worm, gnawing upon the soul, with the teeth of bloodless Fear, of wrinkled sorrow, of self-consuming care, and of sad despair:
Well were it with wicked men, if (as Herod, Acts 12. 23. and Antiochus, a Macc. 9. 9• were devoured and eaten up with wormes) this worme would dispatch them.
Well were it with wicked men, if (as Herod, Acts 12. 23. and Antiochus, a Maccabees 9. 9• were devoured and eaten up with worms) this worm would dispatch them.
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Let us stretch out the further illustration of them, by enquiring into the learning and Confessions of the Heathen, who had no inky Divinity, no other books of Theologie,
Let us stretch out the further illustration of them, by inquiring into the learning and Confessions of the Heathen, who had no inky Divinity, no other books of Theology,
or if mingled, then with nothing but faith; and that humane learning being brought to illustrate divine, is for the most part but as painture in Church-windowes, making the glasse lesse cleare and transparent:
or if mingled, then with nothing but faith; and that humane learning being brought to illustrate divine, is for the most part but as painture in Church-windows, making the glass less clear and transparent:
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yet some points there are (and this is one of those some) wherin it perswades much to shew that Divinity is the same with the law of nature 〈 ◊ 〉 will only gleane an handfull out of an whole field.
yet Some points there Are (and this is one of those Some) wherein it persuades much to show that Divinity is the same with the law of nature 〈 ◊ 〉 will only glean an handful out of an Whole field.
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before sinne, it is fraenum, a bridle; after sinne, it is flagrum, a whip. Secondly, the significant fable of Prometheus may have the next place: Prometheus stole fire from heaven;
before sin, it is fraenum, a bridle; After sin, it is flagrum, a whip. Secondly, the significant fable of Prometheus may have the next place: Prometheus stole fire from heaven;
Thirdly, let us remember the three snake-tressed sisters, Alecto, Megera, and Tisiphone, three dismall Elves, which the Poets make the daughters of Nox and Acheron, and call them Furies, which indeed are nothing else,
Thirdly, let us Remember the three snake-tressed Sisters, Alecto, Megera, and Tisiphone, three dismal Elves, which the Poets make the daughters of Nox and Acheron, and call them Furies, which indeed Are nothing Else,
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Fourthly, we will call in the example of Orestes in the Tragedy, O wretched Orestes, saith an interlocutor in the Tragedy, what disease afflicteth thee? Orestes makes answer upon the stage, Conscience (quoth he:) O the grievous disease of Conscience is upon me!
Fourthly, we will call in the Exampl of Orestes in the Tragedy, Oh wretched Orestes, Says an interlocutor in the Tragedy, what disease afflicts thee? Orestes makes answer upon the stage, Conscience (quoth he:) Oh the grievous disease of Conscience is upon me!
Fifthly, Bias the Philosopher, and one of the wise men of Greece, being asked the way to a life without feare and trouble, gave this answer, A right conscience.
Fifthly, Bias the Philosopher, and one of the wise men of Greece, being asked the Way to a life without Fear and trouble, gave this answer, A right conscience.
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Seventhly, Socrates (the wisest man of them all, all three mentioned by Stobaeus ) being asked how men might most live without disquiet and trouble? answered, If they were conscious of no evill within themselves. Now these all were Grecians.
Seventhly, Socrates (the Wisest man of them all, all three mentioned by Stobaeus) being asked how men might most live without disquiet and trouble? answered, If they were conscious of no evil within themselves. Now these all were Greeks.
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Thus have I gathered you some few instances out of many, from the mouths of the very heathen, (who also must be heard when they speake truth) to declare that the dictates of the law of Nature and Divinitie are all one, in averring that,
Thus have I gathered you Some few instances out of many, from the mouths of the very heathen, (who also must be herd when they speak truth) to declare that the dictates of the law of Nature and Divinity Are all one, in averring that,
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An ill conscience and facinorous is an heavie burthen, a lash, an ulcer in the flesh, a worme. And that a good conscience is a great Theater, a wall of brasse, a continuall feast.
an ill conscience and facinorous is an heavy burden, a lash, an ulcer in the Flesh, a worm. And that a good conscience is a great Theater, a wall of brass, a continual feast.
It is when a man by thinking, and meditating, and praying, and such like, doth stir up those heart• cheering joyes of a good conscience, which lie consopite,
It is when a man by thinking, and meditating, and praying, and such like, does stir up those heart• cheering Joys of a good conscience, which lie consopite,
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yet if he have given unto us upright and peacefull consciences, we have reason• acknowledge that Go• hath dealt bountifully and gratiously with his servants:
yet if he have given unto us upright and peaceful Consciences, we have reason• acknowledge that Go• hath dealt bountifully and graciously with his Servants:
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Secondly, the Ministers of the Word, such as to whom God hath given the •ongue of the Learned to minister a word in due season, are those appointed by God to invite to this feast, and to attend the guests;
Secondly, the Ministers of the Word, such as to whom God hath given the •ongue of the Learned to minister a word in due season, Are those appointed by God to invite to this feast, and to attend the guests;
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Thirdly, the Viands and dishes to feed on, are such as these, a plerophory of Faith, a holy complacence with a mans estate, divine consolations, peace which passeth all understanding, sweet raptures and admirations that God should so regard us, fixed hopes and longings for further both purity,
Thirdly, the Viands and Dishes to feed on, Are such as these, a plerophory of Faith, a holy complacence with a men estate, divine consolations, peace which passes all understanding, sweet raptures and admirations that God should so regard us, fixed hope's and longings for further both purity,
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and peace of conscience, trust in God joyned with watchfulnesse in our selves, that the conscience so established be not againe either defiled or disquieted with sinne, flaming affections of love and thankfulnesse to God, who hath given us sense of a present,
and peace of conscience, trust in God joined with watchfulness in our selves, that the conscience so established be not again either defiled or disquieted with sin, flaming affections of love and thankfulness to God, who hath given us sense of a present,
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seeing that as one leak sinks a ship, one fly spoiles a box of oyntment, one gourd a whole pot of pottage, one Achan trouble all Israel, one lick of hony endanger the life of Jonathan, one would kill Goliah, as well as three and twenty did Caesar, one Dalilah doe Sampson as much despight as all the Philistines;
seeing that as one leak sinks a ship, one fly spoils a box of ointment, one gourd a Whole pot of pottage, one achan trouble all Israel, one lick of honey endanger the life of Johnathan, one would kill Goliath, as well as three and twenty did Caesar, one Delilah do Sampson as much despite as all the philistines;
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No man knowes what the evening of his life may bring forth, I have seene the wicked flourish like a greene bay-tree, both in outward prosperity, and inward peace;
No man knows what the evening of his life may bring forth, I have seen the wicked flourish like a green Bay tree, both in outward Prosperity, and inward peace;
Now these more light and seldome gnawings, are but as a Prologue before a Tragedie, or the first fruits before the whole, or as some drops before a showre.
Now these more Light and seldom gnawings, Are but as a Prologue before a Tragedy, or the First fruits before the Whole, or as Some drops before a shower.
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Fourthly, if God deal so severely with thee (mercifully thou callest it, and laughest at me for thinking otherwise) as to let thee have thine heaven here, that thou maiest have thine hell hereafter;
Fourthly, if God deal so severely with thee (mercifully thou Callest it, and laughest At me for thinking otherwise) as to let thee have thine heaven Here, that thou Mayest have thine hell hereafter;
Fifthly and lastly, I exhort thee with that holy Father, Mordeat hic, ut moriatur illic, muzzle not the mouth of the oxe, silence not the voice of Conscience, either by the pleasures or employments of the world;
Fifthly and lastly, I exhort thee with that holy Father, Cordeat hic, ut moriatur illic, muzzle not the Mouth of the ox, silence not the voice of Conscience, either by the pleasures or employments of the world;
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I both desire and endeavour to sly the very appearances of evill; and yet I find not these sugred joyes and divine consolations whereon conscience feasteth:
I both desire and endeavour to sly the very appearances of evil; and yet I find not these sugared Joys and divine consolations whereon conscience feasteth:
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as a mans ready to dye, and then he felt such small comfort in Gods countenance, that he would willingly have suffered his body to have lived in burning fire till the appearance of Christ,
as a men ready to die, and then he felt such small Comfort in God's countenance, that he would willingly have suffered his body to have lived in burning fire till the appearance of christ,
or at least may be so, as no other cause may be assigned but divine dispensation, which being an infinite vertue, worketh not alwayes after the same manner,
or At least may be so, as no other cause may be assigned but divine Dispensation, which being an infinite virtue, works not always After the same manner,
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Thirdly, Absence of spirituall consolations, are to be referred to the evill of smart, rather then of sin, they are our crosses and afflictions, not our sins and offences:
Thirdly, Absence of spiritual consolations, Are to be referred to the evil of smart, rather then of since, they Are our Crosses and afflictions, not our Sins and offences:
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for spirituall consolations are the •ood of infants, and milke for babes, by the sweetnesse whereof God calleth us from the pleasures and allurements of this world.
for spiritual consolations Are the •ood of Infants, and milk for babes, by the sweetness whereof God calls us from the pleasures and allurements of this world.
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for which cause we see often that the comforts of yong beginners and probationers in Religion, are often greater and more sensible, then greater proficients are:
for which cause we see often that the comforts of young beginners and probationers in Religion, Are often greater and more sensible, then greater proficients Are:
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for though for the sustaining of those that are religious, and of scrupulous consciences it be said truly that Grace consists not in spirituall consolations,
for though for the sustaining of those that Are religious, and of scrupulous Consciences it be said truly that Grace consists not in spiritual consolations,
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yet if there be any, that through negligence & slo•h doe make small account of spirituall consolations, to them be it as truly said, That it is a miserable thing, not to taste how sweet the Lord is;
yet if there be any, that through negligence & slo•h do make small account of spiritual consolations, to them be it as truly said, That it is a miserable thing, not to taste how sweet the Lord is;
Fifthly and lastly, observe diligently, whether the absence of divine consolations have befallen thee through divine dispensation onely, to preserve thy humility, and to try thee;
Fifthly and lastly, observe diligently, whither the absence of divine consolations have befallen thee through divine Dispensation only, to preserve thy humility, and to try thee;
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then art thou to the former rules to adde the practise of true repentance: 1. Seeking out as diligently as Joshua did for Achan, that sin which did occasion thy woe,
then art thou to the former rules to add the practice of true Repentance: 1. Seeking out as diligently as joshua did for achan, that since which did occasion thy woe,
and then washing that staine out of thy soule, with the Fullers Sope of Contrition, remembring ever to follow the streame up to the fountaines head, that is, to bewaile the generall corruption of thy nature,
and then washing that stain out of thy soul, with the Fullers Soap of Contrition, remembering ever to follow the stream up to the fountains head, that is, to bewail the general corruption of thy nature,
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The fourth Point. This feast of Conscience ☜ is a continuall feast. AS Goodnesse was the Adjunct of Conscience, so Continuance is the Adjunct of the FEAST.
The fourth Point. This feast of Conscience ☜ is a continual feast. AS goodness was the Adjunct of Conscience, so Continuance is the Adjunct of the FEAST.
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Wherein this Feast excels all the sumptuous and prodigall feasts of Nero, Heliogabalus, Caesar Bargia, Mark Anthony, Cleopatra, or whosoever else either divine,
Wherein this Feast excels all the sumptuous and prodigal feasts of Nero, Heliogabalus, Caesar Bargia, Mark Anthony, Cleopatra, or whosoever Else either divine,
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or humane pennes have storyed on, for their most prodigious and luxurious riots, when they made both sea and land contribute their utmost to furnish their tables.
or humane pens have storied on, for their most prodigious and luxurious riots, when they made both sea and land contribute their utmost to furnish their tables.
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The longest feast that I find recorded any were, is that of Ahasucrus which he made in the third yeare of his raigne, to all his Princes and Servants, a feast of an hundred and fourescore dayes;
The longest feast that I find recorded any were, is that of Ahasucrus which he made in the third year of his Reign, to all his Princes and Servants, a feast of an hundred and fourescore days;
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but what's that to a continuall feast? how much short is that to him, who (like the rich glutton in the Gospell) fareth deliciously every day? Let us state the point.
but what's that to a continual feast? how much short is that to him, who (like the rich glutton in the Gospel) fareth deliciously every day? Let us state the point.
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Fifthly, at judgment, when Conscience shall be triumphant upon the word of admission, Come good and faithfull Servant, receive the prepared Kingdome; Enter into thy Masters joy. Lastly, after judgement, in heaven:
Fifthly, At judgement, when Conscience shall be triumphant upon the word of admission, Come good and faithful Servant, receive the prepared Kingdom; Enter into thy Masters joy. Lastly, After judgement, in heaven:
There shall be no more interruptions, intermissions, or intercisions of tranquillity of mind; but as in hell, to the wicked, their ill Conscience shall be a most perfect, and continuall worme;
There shall be no more interruptions, intermissions, or intercisions of tranquillity of mind; but as in hell, to the wicked, their ill Conscience shall be a most perfect, and continual worm;
It was a good Conscience made the three Children rejoyce in their fiery fornace, Daniel in the Lions den, Paul and Silas in the stocks, the Martyrs at the stake,
It was a good Conscience made the three Children rejoice in their fiery furnace, daniel in the Lions den, Paul and Silas in the stocks, the Martyrs At the stake,
In summe, if Conscience be truly good, that is, first honestly good, and then peaceably good, accordingly as was before distinguished, it feasteth and banquetteth the heart, at all places, and at all times; Contiguously and Continually.
In sum, if Conscience be truly good, that is, First honestly good, and then peaceably good, accordingly as was before distinguished, it feasteth and banqueteth the heart, At all places, and At all times; Contiguously and Continually.
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1. At a Christians first Conversion unto God, as we may see in both those famous Converts, Lydia and the Jaylor, Act. 16. And this God doth to set and knit the weake joynts of a Christian,
1. At a Christians First Conversion unto God, as we may see in both those famous Converts, Lydia and the Jailor, Act. 16. And this God does to Set and knit the weak Joints of a Christian,
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2. After some good performed, especially if it, have come off well, in regard of matter, manner, and end. After a good worke so done, God useth extraordinarily to cheere the Conscience, which is both part of the Performers Merces, and Reward,
2. After Some good performed, especially if it, have come off well, in regard of matter, manner, and end. After a good work so done, God uses extraordinarily to cheer the Conscience, which is both part of the Performers Merces, and Reward,
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for the cause of Religion, being asked, what had supported him during his whole trouble, answered he had felt the divine consolations even of the Martyrs themselves, all that while.
for the cause of Religion, being asked, what had supported him during his Whole trouble, answered he had felt the divine consolations even of the Martyrs themselves, all that while.
And a cloud of witnesses have said the like, that under the crosse suffered for a good Conscience, they have felt those sensible comforts, which they were never partakers of all their life besides, either before or after.
And a cloud of Witnesses have said the like, that under the cross suffered for a good Conscience, they have felt those sensible comforts, which they were never partakers of all their life beside, either before or After.
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then God also useth to refocillate the minde, and supple the nerves and weary joynts of the Christian Combatant, upon consideration, that his Grace was sufficient for him, that he had taught his hands to war,
then God also uses to refocillate the mind, and supple the nerves and weary Joints of the Christian Combatant, upon consideration, that his Grace was sufficient for him, that he had taught his hands to war,
and carried to as great a feast, as ever plenty, and curiositie devised, served up in Dishes of Achate, studded with gold and pretious stones, what better were he to morrow, save that the remembrance of it would aggravate his present hunger,
and carried to as great a feast, as ever plenty, and curiosity devised, served up in Dishes of Achate, studded with gold and precious stones, what better were he to morrow, save that the remembrance of it would aggravate his present hunger,
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If I were as sure to live an hundred yeeres, as Hez•kiah was of his fifteene, I would choose rather for the whole terme to have no more then a lowly cottage to sleep in, be clad with course and homespun cloth, feed upon Lentils,
If I were as sure to live an hundred Years, as Hez•kiah was of his fifteene, I would choose rather for the Whole term to have no more then a lowly cottage to sleep in, be clad with course and homespun cloth, feed upon Lentils,
and green herbs, then to have for fourescore of those yeeres, Manna from heaven for my food, apparell as rich as Aarons Ephod, a house as stately as Nebuchadnezzars Palace,
and green herbs, then to have for fourescore of those Years, Manna from heaven for my food, apparel as rich as Aaron's Ephod, a house as stately as Nebuchadnezar's Palace,
Oh! tis these words, Eternall, Everlasting, Perpetuall, Continuall, For ever, &c. which in evils make light things heavie, and heavie things insupportable;
Oh! this these words, Eternal, Everlasting, Perpetual, Continual, For ever, etc. which in evils make Light things heavy, and heavy things insupportable;
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Nicetas li. 2. c. 11. Cogita mille cubos millionum annorum, hoc est, millies, millies, millies, millies, millies, millies, millina millia annorum ▪ cogita ergòtot annos in igne transigendos:
Nicetas li. 2. c. 11. Cogita mille cubos millionum Annorum, hoc est, Thousands, Thousands, Thousands, Thousands, Thousands, Thousands, millina millia Annorum ▪ cogita ergòtot annos in Ignite transigendos:
post tot anno•um rev•lutum •empus nec dum incepisse dici poterit aeternitas. Nisi 〈 ◊ 〉 cogitatio sanctiores nos reddat, pecudes, •axa, merus chalybs sumus.
post tot anno•um rev•lutum •empus nec dum incepisse dici poterit aeternitas. Nisi 〈 ◊ 〉 cogitatio sanctiores nos reddat, Pecudes, •axa, merus chalybs sumus.
Nes•io quo te nomine appellem, vitae an mortis? si vita es, cur crudelius mo•te afficis? si mors, cur crudelitatē tuam non finis? neutro te dignabo• nomine;
Nes•io quo te nomine appellem, vitae an mortis? si vita es, cur crudelius mo•te afficis? si mors, cur crudelitatē tuam non finis? Neutro te dignabo• nomine;
but withall thinke, that though this whole space of time were doubled, tribled, &c. yea centuplicated, that it is not so much as the very beginning of Eternity:
but withal think, that though this Whole Molle of time were doubled, tribled, etc. yea centuplicated, that it is not so much as the very beginning of Eternity:
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Nothing will move him, which is not moved by Eternitie: Eternitie, I say, that immensurate, interminate, everlasting, perpetuall, infinite, enduring from age to age;
Nothing will move him, which is not moved by Eternity: Eternity, I say, that immensurate, interminate, everlasting, perpetual, infinite, enduring from age to age;
if it were not the solemne custome of these NONLATINALPHABET EASTER - Spittle - Sermons, That the Preacher should, in speciall manner, address himself to this great City-Audience.
if it were not the solemn custom of these EASTER - Spittle - Sermons, That the Preacher should, in special manner, address himself to this great City-Audience.
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My Lord Major, and all you the rest of the Citizens of this famous City, from the Scarlet to the Blue, give me leave, I pray you, to use that liberty and freedome of speech which becomes a faithfull Preacher of the Gospel.
My Lord Major, and all you the rest of the Citizens of this famous city, from the Scarlet to the Blue, give me leave, I pray you, to use that liberty and freedom of speech which becomes a faithful Preacher of the Gospel.
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for it is well known these Spittle-Sermons differ from those at the Crosse, and others about this City, that these are without any fee or reward, other then that of Honour, and good Acceptance.
for it is well known these Spittle-Sermons differ from those At the Cross, and Others about this city, that these Are without any fee or reward, other then that of Honour, and good Acceptance.
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and their maintenance so provided for, that it might prove Balaams wages for any one either to accept or expect any recompence, Shekell or talent, Homer or Epha, great or small, from the hand of any person, whether high or low;
and their maintenance so provided for, that it might prove Balaams wages for any one either to accept or expect any recompense, Shekel or talon, Homer or Epha, great or small, from the hand of any person, whither high or low;
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and healed up, great persons otherwise overawed, the Ladies spots, and the Lords blots otherwise pointed at, death-beds and sick couches otherwise visited,
and healed up, great Persons otherwise overawed, the Ladies spots, and the lords blots otherwise pointed At, deathbeds and sick couches otherwise visited,
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funerall Sermons otherwise preached, then to be meere Panegyricks, and commendatory orations of them, whom the whole Congregation knowes were no such persons as the Mercenary tongue of the Preacher pourtrayes forth.
funeral Sermons otherwise preached, then to be mere Panegyrics, and commendatory orations of them, whom the Whole Congregation knows were not such Persons as the Mercenary tongue of the Preacher portrays forth.
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Then certainely, this City would not have been so much wronged as of late especially it hath, with so many of such Sermons as Saint Paul cals wind of doctrine, whereby Christians are blown and carried about from the stedfastness of the truth.
Then Certainly, this city would not have been so much wronged as of late especially it hath, with so many of such Sermons as Saint Paul calls wind of Doctrine, whereby Christians Are blown and carried about from the steadfastness of the truth.
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The Authour of the Epistle to the Hebrewes, Chap. 13. and 9. censures them to be new and strange doctrines, and implies that the hearts of them who preach,
The Author of the Epistle to the Hebrews, Chap. 13. and 9. censures them to be new and strange doctrines, and Implies that the hearts of them who preach,
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Doctrines of devils they are (1 Tim. 4. 1.) in regard of him who inspires them ▪ doctrines of men they are, in respect of the instruments, by which he breaths them.
Doctrines of Devils they Are (1 Tim. 4. 1.) in regard of him who inspires them ▪ doctrines of men they Are, in respect of the Instruments, by which he breathes them.
and of Grayes-Inne in particular, observes that if the choyce and best of those observations, that have been made dispersedly in Sermons within this Kingdome by the space of fortie yeeres and more, had beene set downe in a continuance, it had been the best work in Divinitie, which had been written since the Apostles time.
and of Grayes-Inne in particular, observes that if the choice and best of those observations, that have been made dispersedly in Sermons within this Kingdom by the Molle of fortie Years and more, had been Set down in a Continuance, it had been the best work in Divinity, which had been written since the Apostles time.
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I am about to say another thing, That if men of undoubted judgement and integrity were but to bring in all those absurdities which they have heard vented in Pulpits within and about this Citie for these 18. months last past, they would make such Miscellanies of Divinitie,
I am about to say Another thing, That if men of undoubted judgement and integrity were but to bring in all those absurdities which they have herd vented in Pulpits within and about this city for these 18. months last passed, they would make such Miscellanies of Divinity,
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but I doubt much, that when some of these mens Consciences are awakened they shall be as a thousand witnesses to tell them, that out of designe, and out of wry,
but I doubt much, that when Some of these men's Consciences Are awakened they shall be as a thousand Witnesses to tell them, that out of Design, and out of wry,
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and by-ends, they have led captive simple women laden with sins, and led away with divers lusts, women ever learning, and never able to come to the knowledge of the truth.
and by-ends, they have led captive simple women laden with Sins, and led away with diverse Lustiest, women ever learning, and never able to come to the knowledge of the truth.
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And therefore I cannot but much commend the ingenuity of Mr Alexander Hendersam, who whilst he was here a Commissioner, did with great liberty of speech taxe,
And Therefore I cannot but much commend the ingenuity of Mr Alexander Hendersam, who while he was Here a Commissioner, did with great liberty of speech Tax,
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The second is your City-tumults, tumults in the City, and tumults from the City, just like that Ephesian - tumult, Acts 19. Confused, and the more part not knowing wherefore they were come together.
The second is your City-tumults, tumults in the city, and tumults from the city, just like that Ephesian - tumult, Acts 19. Confused, and the more part not knowing Wherefore they were come together.
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Concerning which I will only aske you this one question, What fruit have you now of those things? Have you thereby, trow ye, pleased God? No sure, but rather highly offended him:
Concerning which I will only ask you this one question, What fruit have you now of those things? Have you thereby, trow you, pleased God? No sure, but rather highly offended him:
for your Charity towards orphans, the poore, the blind, the lame, the self-lame sluggard, &c. or rather praise the Grace of God, who hath made you both valentes and volentes, able and willing hereunto.
for your Charity towards orphans, the poor, the blind, the lame, the self-lame sluggard, etc. or rather praise the Grace of God, who hath made you both valentes and volentes, able and willing hereunto.
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And here I wil limit your attention to these three heads, viz. 1. To shew you a good Rule of Almes and Charitie. 2. A good Embleme thereof. And lastly a good Example.
And Here I will limit your attention to these three Heads, viz. 1. To show you a good Rule of Alms and Charity. 2. A good Emblem thereof. And lastly a good Exampl.
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1. In the first word CAST lye closely three distinct Eleemosynarie Rules, that is, 1. We ought to give Almes bountifully, and liberally, to sow plentifully. 2. Cheerfully also,
1. In the First word CAST lie closely three distinct Eleemosynary Rules, that is, 1. We ought to give Alms bountifully, and liberally, to sow plentifully. 2. Cheerfully also,
2. In the word THY two other Rules are implyed: 1. That works of mercy must be founded on justice. 2. They must also be founded on industry and diligence in our particular callings:
2. In the word THY two other Rules Are employed: 1. That works of mercy must be founded on Justice. 2. They must also be founded on industry and diligence in our particular callings:
for OUR bread, and MY bread, and THY bread in Scripture-Phrase are opposed to a two-fold bread, which are the bread of others, not our owne, to wit, 1. The bread of deceit, the cheat-loaves of fraud. 2. The bread of Idlenesse.
for OUR bred, and MY bred, and THY bred in Scripture phrase Are opposed to a twofold bred, which Are the bred of Others, not our own, to wit, 1. The bred of deceit, the cheat-loaves of fraud. 2. The bred of Idleness.
we must give unto the indigent not a serpent, but fish; not a stone, but bread; that is to say, such things as will help truly to support & relieve their poore and low condition:
we must give unto the indigent not a serpent, but Fish; not a stone, but bred; that is to say, such things as will help truly to support & relieve their poor and low condition:
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for if Waters be referred to the Giver or Almoner, then this Rule will thence arise, That we must afford pitie as well as pietie, sympathy and condolencie of affection as well as reliefe.
for if Waters be referred to the Giver or Almoner, then this Rule will thence arise, That we must afford pity as well as piety, Sympathy and condolencie of affection as well as relief.
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Therefore it is notable, that our Saviour in the Gospel having exhorted to Almes, in the very next words bids, Get bags: The inference seemes but weake,
Therefore it is notable, that our Saviour in the Gospel having exhorted to Alms, in the very next words bids, Get bags: The Inference seems but weak,
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but the sense is, That the more bountifull we are in discreet & charitable Almes, the more abundant shall Gods blessings be, both spirituall, and temporall.
but the sense is, That the more bountiful we Are in discreet & charitable Alms, the more abundant shall God's blessings be, both spiritual, and temporal.
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Therefore Whilgift Arch-bishop of Canterbury, after he had finished hi Hospitall at Croyden, said, he could not perceive, That therby he was in his estate a peny the poorer.
Therefore Whilgift Archbishop of Canterbury, After he had finished him Hospital At Croyden, said, he could not perceive, That thereby he was in his estate a penny the Poorer.
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These are the Rules of Almes-deeds. The Embleme of Almes I promised you is this: A naked Boy with a cheerefull Countenance, feeding with hony a Bee without wings.
These Are the Rules of Almsdeeds. The Emblem of Alms I promised you is this: A naked Boy with a cheerful Countenance, feeding with honey a Bee without wings.
Play the Pierius upon this Hieroglyphick. 1. This Boy is naked, because Charitie seeketh not her own. 2. With a cheerefull Countenance, because God loves a cheerfull giver. 3. Giving hony; hony, not gall; bread, not stones.
Play the Pierius upon this Hieroglyphic. 1. This Boy is naked, Because Charity seeks not her own. 2. With a cheerful Countenance, Because God loves a cheerful giver. 3. Giving honey; honey, not Gall; bred, not stones.
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to a labourer, not a loyterer. 5. Without wings, that is all one, as to the trembling hand, in MOSES his Law, to such an one as God hath disabled by sicknesse, lamenesse, great incumbencies, old age, or the like.
to a labourer, not a loiterer. 5. Without wings, that is all one, as to the trembling hand, in MOSES his Law, to such an one as God hath disabled by sickness, lameness, great incumbencies, old age, or the like.
p-acp dt n1, xx dt n1. crd p-acp n2, cst vbz d pi, c-acp p-acp dt vvg n1, p-acp np1 po31 n1, p-acp d dt pi p-acp np1 vhz vvn p-acp n1, n1, j n2, j n1, cc dt j.
For 'tis a good distinction (I find, in the Book of Martyrs, in a Sermon of B. Ridly, before K. Edward 6.) of poore of Gods making, and poor of their own making, by Idlenesse, thriftlesnesse, riot, &c. for the latter a Bride-well, or house of correction is the best Almes:
For it's a good distinction (I find, in the Book of Martyrs, in a Sermon of B. Ridley, before K. Edward 6.) of poor of God's making, and poor of their own making, by Idleness, thriftlesnesse, riot, etc. for the latter a Bridewell, or house of correction is the best Alms:
since the Reformation of Religion, have both in number, and greatnesse, even in these places, exceeded those of the Papists, in a farre longer tract of time.
since the Reformation of Religion, have both in number, and greatness, even in these places, exceeded those of the Papists, in a Far longer tract of time.
c-acp dt n1 pp-f n1, vhb d p-acp n1, cc n1, av p-acp d n2, vvd d pp-f dt njp2, p-acp dt av-j jc n1 pp-f n1.
It is a thing worth the considering both to silence their obloquie of us in calling us Solifidians, and their arrogancie of themselves as if they onely were full of good works.
It is a thing worth the considering both to silence their obloquy of us in calling us Solifidians, and their arrogancy of themselves as if they only were full of good works.
for this last yeere, viz. CHildren kept and maintained at this present, at the charge of Christs Hospitall, in the aid House, in divers places of this City and Suburbs,
for this last year, viz. CHildren kept and maintained At this present, At the charge of Christ Hospital, in the aid House, in diverse places of this city and Suburbs,
p-acp d ord n1, n1 n2 vvn cc vvn p-acp d j, p-acp dt n1 pp-f npg1 n1, p-acp dt n1 n1, p-acp j n2 pp-f d n1 cc n2,
and with sundry Nurses in the Country. 975 The na••es of all which are registred in the Books kept in Christs Hospitall there to be seen, from what Parishes,
and with sundry Nurse's in the Country. 975 The na••es of all which Are registered in the Books kept in Christ Hospital there to be seen, from what Parishes,
Children put forth Apprentices, discharged, and dead this yeare last past 112 THere hath been cured this yeare last past, at the charge of Saint Bartholomews Hospitall of Souldiers and other diseased people to the number of 847 All which were relieved with money and other necessaries at their departure.
Children put forth Apprentices, discharged, and dead this year last passed 112 THere hath been cured this year last passed, At the charge of Saint Bartholomews Hospital of Soldiers and other diseased people to the number of 847 All which were relieved with money and other necessaries At their departure.
np1 vvd av n2, vvn, cc j d n1 ord p-acp crd a-acp vhz vbn vvn d n1 ord vvd, p-acp dt n1 pp-f n1 npg1 n1 pp-f n2 cc j-jn j-vvn n1 p-acp dt n1 pp-f crd d r-crq vbdr vvn p-acp n1 cc n-jn n2-j p-acp po32 n1.
Buried this yeare after much charge in their sicknesse 161 Remaining under cure at this present, at the charge of the said Hospitall 345 THere hath been cured this yeare last past, at the charge of Saint Thomas Hospitall, of Souldiers and other diseased people. 1013 All which were relieved with money and other necessaries at their departure.
Buried this year After much charge in their sickness 161 Remaining under cure At this present, At the charge of the said Hospital 345 THere hath been cured this year last passed, At the charge of Saint Thomas Hospital, of Soldiers and other diseased people. 1013 All which were relieved with money and other necessaries At their departure.
vvn d n1 p-acp d n1 p-acp po32 n1 crd vvg p-acp n1 p-acp d j, p-acp dt n1 pp-f dt j-vvn n1 crd a-acp vhz vbn vvn d n1 ord vvd, p-acp dt n1 pp-f n1 np1 n1, pp-f n2 cc j-jn j-vvn n1. crd d r-crq vbdr vvn p-acp n1 cc n-jn n2-j p-acp po32 n1.
Buried out of the said Hospitall this yeare 184 Remaining under cure at this present 319 THere hath been brought to the Hospitall of Bridewell within the sp•ce of one •ere, of wandring Souldiers and other Vagrants, to the number of 684 Whereof some have beene clothed and sent beyond the Seas.
Buried out of the said Hospital this year 184 Remaining under cure At this present 319 THere hath been brought to the Hospital of Bridewell within the sp•ce of one •ere, of wandering Soldiers and other Vagrants, to the number of 684 Whereof Some have been clothed and sent beyond the Seas.
vvn av pp-f dt j-vvn n1 d n1 crd vvg p-acp n1 p-acp d j crd a-acp vhz vbn vvn p-acp dt n1 pp-f np1 p-acp dt n1 pp-f pi av, pp-f j-vvg n2 cc j-jn n2, p-acp dt n1 pp-f crd c-crq d vhb vbn vvn cc vvn p-acp dt n2.
And of which number many have been chargeable for the time of their being there, which cannot be avoyded, by reason of their necessities, nor passed away without charge.
And of which number many have been chargeable for the time of their being there, which cannot be avoided, by reason of their necessities, nor passed away without charge.
cc pp-f r-crq n1 d vhb vbn j p-acp dt n1 pp-f po32 vbg a-acp, r-crq vmbx vbi vvn, p-acp n1 pp-f po32 n2, ccx vvd av p-acp n1.
There is maintained and kept in the said Hospitall, in Arts, Occupations, and other works and labours, Apprentices, taken up •ut of divers Parishes and streets of this City, to the number of 170
There is maintained and kept in the said Hospital, in Arts, Occupations, and other works and labours, Apprentices, taken up •ut of diverse Parishes and streets of this city, to the number of 170
pc-acp vbz vvn cc vvn p-acp dt j-vvn n1, p-acp n2, n2, cc j-jn n2 cc n2, n2, vvn a-acp av pp-f j n2 cc n2 pp-f d n1, p-acp dt n1 pp-f crd
Magnae est vis co•scientiae 〈 ◊ 〉 utram { que } partem, 〈 ◊ 〉 ne { que } timeant qui nihil commiserint, & poe••m semper an•e oculos vers•ri putent, qui peccarint.
Great est vis co•scientiae 〈 ◊ 〉 utram { que } partem, 〈 ◊ 〉 ne { que } timeant qui nihil commiserint, & poe••m semper an•e Eyes vers•ri putent, qui peccarint.
in vita requies, in morte terminus est; solatio sunt haec duo in omnibus malis. Tu verò nec requiem habes, nec habes, finem; quid igitur es? & vitae malum, & malum es mortis: à morte cruciatus habes sine fine, à vitâ immortalitatem sumis sine requie.
in vita Requies, in morte terminus est; solatio sunt haec duo in omnibus malis. Tu verò nec requiem habes, nec habes, finem; quid igitur es? & vitae malum, & malum es mortis: à morte Cruelties habes sine fine, à vitâ immortalitatem sumis sine requie.
