And should not I spare Nineveh, that great City, wherein are more than sixscore thousand persons, that cannot discern between their right hand, and their left hand; and also much Cattel?
And should not I spare Nineveh, that great city, wherein Are more than sixscore thousand Persons, that cannot discern between their right hand, and their left hand; and also much Cattle?
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the two Deities could not agree about Troy; so God, and his Prophet, could not here agree about Nineveh. But quae tanta insania? Why so much heat? What put the Prophet into such a mood? Jonah, thy name doth signifie a Dove; but is there in thee (contrary to nature) so much gall? Boni viri lachrimabiles, Good men should be ready to melt at judgements.
the two Deities could not agree about Troy; so God, and his Prophet, could not Here agree about Nineveh. But Quae tanta insania? Why so much heat? What put the Prophet into such a mood? Jonah, thy name does signify a Dove; but is there in thee (contrary to nature) so much Gall? Boni viri lachrimabiles, Good men should be ready to melt At Judgments.
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But is the Prophet become a Spoiler? the Dove a Ʋultur? Shew some reason of thy displeasure, lay forth the grounds of thy sad wishes against Nineveh; Hath Jonah any motives to prompt him on to such dismall conclusions? Yes, he was a Prophet, and he saw not the event of his Prophesie; God had punished him for flying to Tharsis, and now he doth shame him for repairing to Nineveh. God doth employ a Prophet, and he will not justifie his Prophet. For, saith Jonah, I have said, Yet forty dayes and Nineveh shall be destroyed; the forty dayes are even expiring, and Nineveh yet standeth.
But is the Prophet become a Spoiler? the Dove a Ʋultur? Show Some reason of thy displeasure, lay forth the grounds of thy sad wishes against Nineveh; Hath Jonah any motives to prompt him on to such dismal conclusions? Yes, he was a Prophet, and he saw not the event of his Prophesy; God had punished him for flying to Tharsis, and now he does shame him for repairing to Nineveh. God does employ a Prophet, and he will not justify his Prophet. For, Says Jonah, I have said, Yet forty days and Nineveh shall be destroyed; the forty days Are even expiring, and Nineveh yet Stands.
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Were Seers wont to be thus deluded? No — Sagax quondam ventura videre Fatidicus vates — The Prophet of old did seem certainly to presage future things.
Were Seers wont to be thus deluded? No — Sagax quondam Ventura To see Fatidicus vates — The Prophet of old did seem Certainly to presage future things.
Prophesie is a divine inspiration foretelling future things with unchangeable truth. Thomas Aq. saith, that propheta dicitur quasi procul fans, vel procul videns.
Prophesy is a divine inspiration foretelling future things with unchangeable truth. Thomas Aqueduct Says, that Propheta dicitur quasi procul fans, vel procul videns.
It is no marvell God forced me hither, and that he was so eager to hale and drive me forth upon such an errand, I thought what a comfortable message I should have of it;
It is no marvel God forced me hither, and that he was so eager to hale and drive me forth upon such an errand, I Thought what a comfortable message I should have of it;
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But, saith God to Jonah, wouldst thou fain be dead? what die in distast against Nineveh? in discontent against thy God? Oh what will become of such a froward, malicious Soul? Thou hadst need to begge for life, till thou beest better tempered;
But, Says God to Jonah, Wouldst thou fain be dead? what die in distaste against Nineveh? in discontent against thy God? O what will become of such a froward, malicious Soul? Thou Hadst need to beg for life, till thou Best better tempered;
thou didst flee to Tharshish rather then thou wouldst go to Niniveh; and now thou wouldst flee out of the World, rather then thou wouldst have Niniveh looked upon;
thou didst flee to tarshish rather then thou Wouldst go to Nineveh; and now thou Wouldst flee out of the World, rather then thou Wouldst have Nineveh looked upon;
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Thou hast been brought up under the knowledge of God, hast thou no more feeling of humanity? Thou art a Prophet, is it for thy honour to be thus unkind? Dost thou well to be angry? What angry at an act of preservation? angry because thy God is mercifull? Is thine eye evill because mine is good? Art thou angry because thou seest not such a stately City all in a bright flame? Art angry,
Thou hast been brought up under the knowledge of God, hast thou no more feeling of humanity? Thou art a Prophet, is it for thy honour to be thus unkind? Dost thou well to be angry? What angry At an act of preservation? angry Because thy God is merciful? Is thine eye evil Because mine is good? Art thou angry Because thou See not such a stately city all in a bright flame? Art angry,
Thou art a Prophet, I am a God, what shall there be improbitas muscae? the waywardnesse of my servant to direct me, correct me, expostulate with me, exprobrate me? No, abate in thy heat, cool these rash flames;
Thou art a Prophet, I am a God, what shall there be improbitas muscae? the waywardness of my servant to Direct me, correct me, expostulate with me, exprobrate me? No, abate in thy heat, cool these rash flames;
Dost thou well to be angry? was there ever Prophet before, which would judge his God? that would be angry with his God, because he was pittifull? Thou art in an errour, be sensible of thy guilt:
Dost thou well to be angry? was there ever Prophet before, which would judge his God? that would be angry with his God, Because he was pitiful? Thou art in an error, be sensible of thy guilt:
thou art angry, Dost thou well to be angry? It is true, I sent thee upon the message, I wished thee to limit the time for the destruction of Niniveh, but they have repented in the time,
thou art angry, Dost thou well to be angry? It is true, I sent thee upon the message, I wished thee to limit the time for the destruction of Nineveh, but they have repented in the time,
Why then should Jonah urge the destruction of them, whose conversion he hath beheld? No, is it not honour for thee enough that thou hast seen them penitent,
Why then should Jonah urge the destruction of them, whose conversion he hath beheld? No, is it not honour for thee enough that thou hast seen them penitent,
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and that in after-ages thou shalt be called that eminent Prophet, that did draw such a famous City to such a matchlesse remorse? shall not the renovation of so many thousand Souls, be the everlasting Monument of thy never-dying praise? Canst thou desire sweeter fruit of prophecying so short a time? How many Prophets have not been so successefull in forty years,
and that in Afterages thou shalt be called that eminent Prophet, that did draw such a famous city to such a matchless remorse? shall not the renovation of so many thousand Souls, be the everlasting Monument of thy never-dying praise? Canst thou desire Sweeten fruit of prophesying so short a time? How many prophets have not been so successful in forty Years,
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Would it not grieve thee to see that City in ashes, which thou hast seen in sackeloth? to see such a King, and such a People murthered, whom thou hast seen mortified;
Would it not grieve thee to see that city in Ashes, which thou hast seen in Sackcloth? to see such a King, and such a People murdered, whom thou hast seen mortified;
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to see them never eat, and drink again, whom thou hast seen imposing upon themselves, such a rigorous fast? to see the least living creature amongst them in hazard, which have made their very Beasts do pennance? that they should wallow in blood, which have been drowned in a Flood of tears? that they should cry rufully in a sad desolation, which have cryed mightily unto their God? that they should be separated unto evill, which have turned every one from the evill of their way? that they should feel the violence of avenging Justice, which have forsaken the violence of their hands? that they should suffer the utmost of my fierce anger,
to see them never eat, and drink again, whom thou hast seen imposing upon themselves, such a rigorous fast? to see the least living creature among them in hazard, which have made their very Beasts do penance? that they should wallow in blood, which have been drowned in a Flood of tears? that they should cry ruefully in a sad desolation, which have cried mightily unto their God? that they should be separated unto evil, which have turned every one from the evil of their Way? that they should feel the violence of avenging justice, which have forsaken the violence of their hands? that they should suffer the utmost of my fierce anger,
Art still bent upon spoil, and wast? Nullaque res potuit crudelis flectere mentis Consilium? And is there nothing to mollifie that truculent spirit of thine? then let thy skin be savage, and thy name barbarous.
Art still bent upon spoil, and wast? Nullaque Rest Potuit crudelis flectere mentis Consilium? And is there nothing to mollify that truculent Spirit of thine? then let thy skin be savage, and thy name barbarous.
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oh stir that propheticall eye of thine in thy head, and if thou hast any of my inspiration left in thee, let every heart-string in thy bosome tremble at the downfall of such a people;
o stir that prophetical eye of thine in thy head, and if thou hast any of my inspiration left in thee, let every heartstring in thy bosom tremble At the downfall of such a people;
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behold them squallidos, & pulverulentos, all bemired, and besmeared in anguish for sin, and let their conflicts trouble thee, their contrition incline thee rather to be a Sollicitor, a Petitioner for them,
behold them squallidos, & pulverulentos, all bemired, and besmeared in anguish for since, and let their conflicts trouble thee, their contrition incline thee rather to be a Solicitor, a Petitioner for them,
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than an Informer, a Crime-urger, a Vengeance-forcer. Will Jonah leave them in tears? scorne their plaints? despise their sackcloth? doom their reparation of guilts? where is the Prophets mediation, intercession, his standing up in the gaps,
than an Informer, a Crime-urger, a Vengeance-forcer. Will Jonah leave them in tears? scorn their plaints? despise their Sackcloth? doom their reparation of guilts? where is the prophets mediation, Intercession, his standing up in the gaps,
and crying out for the Cup of astonishment to be thrust to their lips, that the line of confusion might be drawn over the City, that the stones of emptinesse might be found in the streets, that they might be made as Admah, and set as Zehoim; that head,
and crying out for the Cup of astonishment to be thrust to their lips, that the line of confusion might be drawn over the city, that the stones of emptiness might be found in the streets, that they might be made as Admah, and Set as Zehohim; that head,
and tail, branch, and rush might be cut off in one day, that instead of living men to inhabit the City, there might be none but wild beasts to dwell there,
and tail, branch, and rush might be Cut off in one day, that instead of living men to inhabit the city, there might be none but wild beasts to dwell there,
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or that it might be a possession for the Bittern, Scritchowl, Zijms, and Jijms, that they might be smote till none be left remaining, that their name might be blotted out from under Heaven, that not so much as a Palace Wall,
or that it might be a possession for the Bittern, Scritchowl, Zijms, and Jijms, that they might be smote till none be left remaining, that their name might be blotted out from under Heaven, that not so much as a Palace Wall,
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and a perpetuall desolation, that Nineveh might be made a burying place, a Dunghill, a Shambles; yea, that the City might be made an heap, that the daies of their slaughter, and dispersions might be accomplished;
and a perpetual desolation, that Nineveh might be made a burying place, a Dunghill, a Shambles; yea, that the city might be made an heap, that the days of their slaughter, and dispersions might be accomplished;
yea, that the consumption decreed might overflow them? Ah Jonah, are these thy pensive thoughts? thy bloody expectations? then I might have sent a Butcher, a Swordman,
yea, that the consumption decreed might overflow them? Ah Jonah, Are these thy pensive thoughts? thy bloody Expectations? then I might have sent a Butcher, a Swordman,
their bringing iniquity to remembrance hath made me forget indignation, their knowing every one the plague of his own heart, hath removed from my heart the sense of all grievances, their taking to them words hath caused me to be silent for vengeance, their throughly amending their waies and doings, hath procured me to reverse my sentence, their loathing their selves in their abominations hath inclined me no longer to loath them;
their bringing iniquity to remembrance hath made me forget Indignation, their knowing every one the plague of his own heart, hath removed from my heart the sense of all grievances, their taking to them words hath caused me to be silent for vengeance, their thoroughly amending their ways and doings, hath procured me to reverse my sentence, their loathing their selves in their abominations hath inclined me no longer to loath them;
they are troubled, and my bowels are troubled within me, their hearts are renewed, and my heart is turned within me, their repentings do sparkle, and my repentings are kindled:
they Are troubled, and my bowels Are troubled within me, their hearts Are renewed, and my heart is turned within me, their repentings do sparkle, and my repentings Are kindled:
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how can my wrath burn, when they have taken away all the fewell? how can I hew down such a tree, in which I find so much sappe, on which so much fruit? their fasting doth shew, that they had rather never eat food more, then remain under my displeasure;
how can my wrath burn, when they have taken away all the fuel? how can I hew down such a tree, in which I find so much sap, on which so much fruit? their fasting does show, that they had rather never eat food more, then remain under my displeasure;
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the cladding their beasts in such a mournfull manner doth testifie, that they acknowledge they have forfeited all their estates, till I re-instate them into a new possession of them;
the cladding their beasts in such a mournful manner does testify, that they acknowledge they have forfeited all their estates, till I reinstate them into a new possession of them;
their turning every one from his evill way, and from the violence that is in their hands, doth import, that they would part with their most pleasing and profitable sinnes, to be secured from my threatned ire;
their turning every one from his evil Way, and from the violence that is in their hands, does import, that they would part with their most pleasing and profitable Sins, to be secured from my threatened ire;
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if I doe deny them mercy, I must disclaim my Deity. Jonah therefore have better thoughts, lay to heart such a piercing cause, they do wel to be penitent, I shall doe well to be mercifull, Dost thou well to be angry? no leave this anger,
if I do deny them mercy, I must disclaim my Deity. Jonah Therefore have better thoughts, lay to heart such a piercing cause, they do well to be penitent, I shall do well to be merciful, Dost thou well to be angry? no leave this anger,
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wert thou then so cruell? then so mercilesse? No, how did it grieve the to see that fresh shading plant wither? thou wert glad of the Gourd for the enjoying of it, thou wert sad at the Gourd for being deprived of it;
Wertenberg thou then so cruel? then so merciless? No, how did it grieve thee to see that fresh shading plant wither? thou Wertenberg glad of the Gourd for the enjoying of it, thou Wertenberg sad At the Gourd for being deprived of it;
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and not Nineveh to perish? where is thy former compassion? art thou, or canst thou not be the same Jonah? Consider, I made that Gourd thy Text, out of which thou shouldest learn mercy;
and not Nineveh to perish? where is thy former compassion? art thou, or Canst thou not be the same Jonah? Consider, I made that Gourd thy Text, out of which thou Shouldst Learn mercy;
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nor make it grow, but thou hast laboured for Nineveh, travelled a tedious journey, seeded it with Doctrins, watered it with exhortations, that it might sprout up with a lively sense of sin,
nor make it grow, but thou hast laboured for Nineveh, traveled a tedious journey, seeded it with Doctrines, watered it with exhortations, that it might sprout up with a lively sense of since,
the Gourd had every thing in it grown up to the full perfection, which being at the height, what matter if it were taken away? but Nineveh hath those in it which hang upon the brests, are not come to the full growth,
the Gourd had every thing in it grown up to the full perfection, which being At the height, what matter if it were taken away? but Nineveh hath those in it which hang upon the breasts, Are not come to the full growth,
because thou hadst pitty on the Gourd which was come to compleatnesse, let me spare Nineveh which hath in it waxing persons, which are not yet come to yeares of discretion,
Because thou Hadst pity on the Gourd which was come to completeness, let me spare Nineveh which hath in it waxing Persons, which Are not yet come to Years of discretion,
because thou hadst pitty on the Gourd which perished without the losse of a fly with it, let me spare Nineveh which cannot perish without infinite damage,
Because thou Hadst pity on the Gourd which perished without the loss of a fly with it, let me spare Nineveh which cannot perish without infinite damage,
and should not I spare Nineveh that great City, wherein are more then sixscore thousand persons which cannot discern between their right hand and left, and also much cattel.
and should not I spare Nineveh that great city, wherein Are more then sixscore thousand Persons which cannot discern between their right hand and left, and also much cattle.
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In the Text consider with me these particulars. 1. A digging for water, And should not. 2. A Spring-head, I. 3. The stream which should flow from it, spare. 4. The Channel in which it should run, Nineveh that great City, wherein are more then sixscore thousand persons which cannot discern between their right hand, and their left hand; and also much cattel.
In the Text Consider with me these particulars. 1. A digging for water, And should not. 2. A Springhead, I 3. The stream which should flow from it, spare. 4. The Channel in which it should run, Nineveh that great city, wherein Are more then sixscore thousand Persons which cannot discern between their right hand, and their left hand; and also much cattle.
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let the adversary, if he can, turn Respondent to such an Opponent, it is urged forceably against him, And should not? From hence observe, That God is a Pleader for his Saints.
let the adversary, if he can, turn Respondent to such an Opponent, it is urged Forcibly against him, And should not? From hence observe, That God is a Pleader for his Saints.
Their case can never be dry; no, God will digge for water for them. I mean, he will debate things, not suffer matters to be carried precipitately, and peremptorily;
Their case can never be dry; no, God will dig for water for them. I mean, he will debate things, not suffer matters to be carried precipitately, and peremptorily;
for the NONLATINALPHABET, the point in question shall be discussed, and God will interrogate upon it, Should not? God will not remain dumb in the case of his Saints,
for the, the point in question shall be discussed, and God will interrogate upon it, Should not? God will not remain dumb in the case of his Saints,
The wicked shall not roast that which they tooke in hunting, no more shall they go away Conquerors with that, which they averred in their first assertions;
The wicked shall not roast that which they took in hunting, no more shall they go away Conquerors with that, which they averred in their First assertions;
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no, stay till God doth come to expostulate, and to bring in his should not? As the faith full have the arrow of his deliverance, 2 King. 13.17. so they have the argument of his justification.
no, stay till God does come to expostulate, and to bring in his should not? As the faith full have the arrow of his deliverance, 2 King. 13.17. so they have the argument of his justification.
Jacach, which doth signifie to judge, or prepare, doth signifie also to argue; as if God judged by reasoning, for us, or his assisting preparations, were cleare enarrations, and absolute evictions.
Jacach, which does signify to judge, or prepare, does signify also to argue; as if God judged by reasoning, for us, or his assisting preparations, were clear enarrations, and absolute evictions.
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when God hath spoken, men turn their backs, and dare not ask a word, as the Scripture saith, Oh rare Pleader! there is not such a Barre-man to be found.
when God hath spoken, men turn their backs, and Dare not ask a word, as the Scripture Says, O rare Pleader! there is not such a Barre-man to be found.
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How did he silence Apion for his wretched slander against the Jewes, that they kept their Sabbath from Sabbou, as the Aegyptians call it, a base disease (as he said) which they got in their groynes by their hasty march into Palestine? How did he confound Paulus, the great Contriver under Constantius, who for his subtle design against the Orthodox Christians, was called the fettering Chain? How did he nonplus Acacius for his false aspersion cast upon Saint Cyril, that he had sold to a Stage-player the precious Vesture, which Constantine the Great had given to the Church of Jerusalem? How did he confute the Heathens, who when they saw that no practices would prevail to draw the Christians to Idolatry, they caused certain Greek Verses to be scattered up,
How did he silence Apion for his wretched slander against the Jews, that they kept their Sabbath from Sabbou, as the egyptians call it, a base disease (as he said) which they god in their groynes by their hasty march into Palestine? How did he confound Paulus, the great Contriver under Constantius, who for his subtle Design against the Orthodox Christians, was called the fettering Chain? How did he nonplus Acacius for his false aspersion cast upon Saint Cyril, that he had sold to a Stage-player the precious Vesture, which Constantine the Great had given to the Church of Jerusalem? How did he confute the heathens, who when they saw that no practices would prevail to draw the Christians to Idolatry, they caused certain Greek Verses to be scattered up,
Was not David confident of this? doth he not expresse words of affiance for it? yes, Let not thine ear be deafe to me. Psal. 28.1. Hide not thy self from my supplication. Ps. 55.1. Keep not silence, cease not oh God. Psal. 83.1. Defend my Cause. Psal. 43.1.
Was not David confident of this? does he not express words of affiance for it? yes, Let not thine ear be deaf to me. Psalm 28.1. Hide not thy self from my supplication. Ps. 55.1. Keep not silence, cease not o God. Psalm 83.1. Defend my Cause. Psalm 43.1.
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Have we not sufficient triall, and manifest experience of this here? Yes, we have a president before our eyes, Niniveh was in great danger, Jonah had done what he could to bring down Judgement, and force vengeance.
Have we not sufficient trial, and manifest experience of this Here? Yes, we have a president before our eyes, Nineveh was in great danger, Jonah had done what he could to bring down Judgement, and force vengeance.
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What can all the Polititians and Craftmasters of the World do against thee, if the Onely wise God will but lend thee an argument? or probleme for thee? Is there any speaking after God? can any Sophistry prevail,
What can all the Politicians and Craftmasters of the World do against thee, if the Only wise God will but lend thee an argument? or problem for thee? Is there any speaking After God? can any Sophistry prevail,
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there is no answer to his should not? How forcible are right words? Job 6.25. Where is the Wise? where is the Scribe? where is the Disputer? Hee scattereth the devices of the crafty, Job 5.12. The spark of their fire shall not shine. Job 18.15. Clisthenes the Athenian was banished by his own Ostracisin which he devised.
there is no answer to his should not? How forcible Are right words? Job 6.25. Where is the Wise? where is the Scribe? where is the Disputer? He Scattereth the devices of the crafty, Job 5.12. The spark of their fire shall not shine. Job 18.15. Clisthenes the Athenian was banished by his own Ostracisin which he devised.
but in conclusion, they are torn in pieces with the Lions which they had dieted for Daniel. Did you ever see the ungodly Victors? or Superiors in dispute? No,
but in conclusion, they Are torn in Pieces with the Lions which they had dieted for daniel. Did you ever see the ungodly Victor's? or Superiors in dispute? No,
so these are dexterous onely in traducing, but sinister in defending what they have objected: One reply drives them out of their art, one question puts them by all intricacies.
so these Are dexterous only in traducing, but sinister in defending what they have objected: One reply drives them out of their art, one question puts them by all intricacies.
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though ye be taken up in the lips of talkers, Ezech. 36.3. and your names be cast out as evill. Luke 6.22. though the contempt of Families terrifie you. Job 31.34. and ye be a Proverb, and by-word amongst all people. 2 Kings 19.22. though they shoot out the lip, and shake the head at you. Ps. 22.7.
though you be taken up in the lips of talkers, Ezekiel 36.3. and your names be cast out as evil. Luke 6.22. though the contempt of Families terrify you. Job 31.34. and you be a Proverb, and Byword among all people. 2 Kings 19.22. though they shoot out the lip, and shake the head At you. Ps. 22.7.
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Yea, make a wide mouth, and draw out the tongue. Ps. 57.4. both at their sitting down, and rising up, ye being their musick. Lam. 3.63. ye being set forth as gazing stocks by afflictions, and reproaches. Heb. 10.33. even made a spectacle to the World, Angels, and Men, 1 Cor. 4.7. being accounted a people, which have lost their graces, and lost their wits;
Yea, make a wide Mouth, and draw out the tongue. Ps. 57.4. both At their sitting down, and rising up, you being their music. Lam. 3.63. you being Set forth as gazing stocks by afflictions, and Reproaches. Hebrew 10.33. even made a spectacle to the World, Angels, and Men, 1 Cor. 4.7. being accounted a people, which have lost their graces, and lost their wits;
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No, away with these carnall Teachers which have some art in their brains, but no integrity in their hearts, which can make a noise with their humane learning,
No, away with these carnal Teachers which have Some art in their brains, but no integrity in their hearts, which can make a noise with their humane learning,
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therfore what should we do with such tinckling Cymbals? This Academical pottage? Let us Order them out of their livings, drive them by droves out of their Cures, lock up all Pulpit dores against them? let them go graze in the Deserts,
Therefore what should we do with such tinkling Cymbals? This Academical pottage? Let us Order them out of their livings, drive them by droves out of their Cures, lock up all Pulpit doors against them? let them go graze in the Deserts,
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or like the City of Nob, wallow in their own goare. But, oh dear Brethren, when we are made the Contempts of the Earth, despised, despiphted, and disputed against;
or like the city of Nob, wallow in their own gore. But, o dear Brothers, when we Are made the Contempts of the Earth, despised, despiphted, and disputed against;
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Yet will this Oratory hold? this Elench take place? may we not wipe off this soil? may we not take out these spots? may not our innocency appeare like the morning light? may not our righteousnes shine forth like the noon-tide brightnesse? Yes, Wisdom is justified of her Children, our profession, parts, endowments, and graces may be acknowledged.
Yet will this Oratory hold? this Elench take place? may we not wipe off this soil? may we not take out these spots? may not our innocency appear like the morning Light? may not our righteousness shine forth like the noontide brightness? Yes, Wisdom is justified of her Children, our profession, parts, endowments, and graces may be acknowledged.
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Niniveh here by Jonah is delivered up to vengeance, Why should such a wicked City stand a day longer? But doth God stand silent at the condemning sentence? No, he doth save herby argument, plead-her out of the flames;
Nineveh Here by Jonah is Delivered up to vengeance, Why should such a wicked city stand a day longer? But does God stand silent At the condemning sentence? No, he does save hereby argument, plead-her out of the flames;
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Secondly, this doth shew that as God doth plead, so wee should plead; for there is nothing more naturall to man than sympathy, nor glorious than protection.
Secondly, this does show that as God does plead, so we should plead; for there is nothing more natural to man than Sympathy, nor glorious than protection.
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Oh how doth it grieve me, and shame me to see Ruben pleading for the life of Joseph, Jonathan interceding for David; the wise woeman from the wall interposing for the City Abel; Yea, many Heathens passionately seeking the preservation of just persons,
O how does it grieve me, and shame me to see Reuben pleading for the life of Joseph, Johnathan interceding for David; the wise woman from the wall interposing for the city Abel; Yea, many heathens passionately seeking the preservation of just Persons,
or like Saul, we consent to the death of Stephen. I read of Brennus when he was sacking of Rome, and Sulpitius pleaded to him the breach of Articles, that he gave him no other comfortable expression but to eat a naked sword,
or like Saul, we consent to the death of Stephen. I read of Brennus when he was sacking of Room, and Sulpitius pleaded to him the breach of Articles, that he gave him no other comfortable expression but to eat a naked sword,
Is this your zeal of justice to the oppressed? is this to be tutelar Numens to the afflicted? How ill doe such deserve a protecting God? or a justifying Redeemer? Who shall sweeten your sorrows? or plead for you at Gods Throne? Oh therefore help the arme that hath no strength, declare your selves eyes to the blind, feet to the lame;
Is this your zeal of Justice to the oppressed? is this to be tutelar Numens to the afflicted? How ill do such deserve a protecting God? or a justifying Redeemer? Who shall sweeten your sorrows? or plead for you At God's Throne? O Therefore help the arm that hath no strength, declare your selves eyes to the blind, feet to the lame;
& the standers by were so far from righting the injustice, that they relieved the oppressed only with this dolefull cry of exprobration, Wo to the vanquished; And that when Demaratus had lost his Kingdom, sending to Leutalchides for aid, he returned him only this taunting message, VVhat manner of Government dost thou expect after thy Kingdom taken from thee? And that Mariamne the famous wife of Herod, when she was most unjustly condemned to death, her own Mother Alexandra afforded her no other compassion,
& the standers by were so Far from righting the injustice, that they relieved the oppressed only with this doleful cry of exprobration, Woe to the vanquished; And that when Demaratus had lost his Kingdom, sending to Leutalchides for aid, he returned him only this taunting message, What manner of Government dost thou expect After thy Kingdom taken from thee? And that Mariamne the famous wife of Herod, when she was most unjustly condemned to death, her own Mother Alexandra afforded her no other compassion,
in stead of building to Tower, they will dig a Pit for their friend, Job 6.27. in stead of studying out terms for preservation, they lay in wait as they that set snares, Jer. 5.26. Oh where is the just mans Guardian? where is the good Angell which doth attend upon the distressed? No, misery hath no Champion, innocency no Advocate.
in stead of building to Tower, they will dig a Pit for their friend, Job 6.27. in stead of studying out terms for preservation, they lay in wait as they that Set snares, Jer. 5.26. O where is the just men Guardian? where is the good Angel which does attend upon the distressed? No, misery hath no Champion, innocency no Advocate.
He that is falling, is like the Lamp despised, in the thought of him that is at ease, Job 12.5. Behold the teares of such as were oppressed, and none comforteth them, Eccle. 4.1.
He that is falling, is like the Lamp despised, in the Thought of him that is At ease, Job 12.5. Behold the tears of such as were oppressed, and none comforts them, Eccle. 4.1.
he doth for the preservation of the City perorate and interrogate, Should not? Thirdly, This serves to shew that just things are not easily submitted to:
he does for the preservation of the city perorate and interrogate, Should not? Thirdly, This serves to show that just things Are not Easily submitted to:
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for is God enforced thus to reason, argue, controvert, and plead, then are we quick of apprehension? prone to yeeld to meet propositions? ready to incline to what is intimated and represented? No, the contrary will appeare in two particulars.
for is God Enforced thus to reason, argue, controvert, and plead, then Are we quick of apprehension? prove to yield to meet propositions? ready to incline to what is intimated and represented? No, the contrary will appear in two particulars.
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Vices become usages, a practised sinner is even incorrigible. How long shall evill thoughts remaine within thee? Jer. 4.14. Wilt thou not be made clean? When shall it once be? Ezek. 13.27. Sampsons strength can scarce break these cords, the Apostles can scarce cast out this Devil, which hath gotten long possession;
Vices become usages, a practised sinner is even incorrigible. How long shall evil thoughts remain within thee? Jer. 4.14. Wilt thou not be made clean? When shall it once be? Ezekiel 13.27. Sampsons strength can scarce break these cords, the Apostles can scarce cast out this devil, which hath got long possession;
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but a Pitcher. Rhemnius Palaemon, a Grammarian, being touched inwardly with his Grammaticall skill, waxed at last so vain glorious, that he thought Letters were born with him,
but a Pitcher. Rhemnius Palaemon, a Grammarian, being touched inwardly with his Grammatical skill, waxed At last so vain glorious, that he Thought Letters were born with him,
and should die with him Salmoneus being delighted with new inventions in stead of giving over his desperate devices, at last he proceeded so far, that he counterfeited thunder to be esteemed a God.
and should die with him Salmoneus being delighted with new Inventions in stead of giving over his desperate devices, At last he proceeded so Far, that he counterfeited thunder to be esteemed a God.
an Euripus of Wine, his Fish-ponds filled with Rose-water, pure balm burning in his Candlesticks, and a Dish filled with gold to give away to his Guests.
an Euripus of Wine, his Fishponds filled with Rosewater, pure balm burning in his Candlesticks, and a Dish filled with gold to give away to his Guests.
if thou beest but a little conversant with it, all the wise men in the Country, all the Counsellors in the Temple, shall scarce be able to speak reason enough to thee to renounce it;
if thou Best but a little conversant with it, all the wise men in the Country, all the Counsellors in the Temple, shall scarce be able to speak reason enough to thee to renounce it;
God is enforced not onely to demonstrate, but to interrogate: Should not? 2. The malady of error is not easily remedied, we need much information and confirmation;
God is Enforced not only to demonstrate, but to interrogate: Should not? 2. The malady of error is not Easily remedied, we need much information and confirmation;
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we must be led along with deductions, disputed into confession, before there will be concession. The Marbles may sooner be graven upon, then mans judgement receive impressions;
we must be led along with deductions, disputed into Confessi, before there will be concession. The Marbles may sooner be graved upon, then men judgement receive impressions;
And Polychronius his schollar was as desperate, for when he had written out his faith, and said that the Paper of his confession was able to raise the dead, which in his sight being proved to be false,
And Polychronius his scholar was as desperate, for when he had written out his faith, and said that the Paper of his Confessi was able to raise the dead, which in his sighed being proved to be false,
Cyrola, an Arian Bishop, having corrupted a man with fifty Crowns to counterfeit himselfe blind, that he might seem by miracle to work a cure upon him,
Cyrola, an Arian Bishop, having corrupted a man with fifty Crowns to counterfeit himself blind, that he might seem by miracle to work a cure upon him,
but they were calling upon their old Deity, and ingeminating Vitei, Vitei. So then a crippled Drunkard, a withered Harlot, a pilloured Forger, a thrice-branded Theefe, a gray-bearded Usurer, a sunkeyed, writhen-faced Witch, way sooner be converted than an erroneous Schismatick, or Heretick.
but they were calling upon their old Deity, and ingeminating Vitei, Vitei. So then a crippled Drunkard, a withered Harlot, a pilloured Forger, a thrice-branded Thief, a gray-bearded Usurer, a sunkeyed, writhen-faced Witch, Way sooner be converted than an erroneous Schismatic, or Heretic.
there had need be some Earth-quake, or cleaving Rockes in sunder, to make such acknowledge the truth of Christ, which have once with more then Jewish rage crucified his faith.
there had need be Some Earthquake, or cleaving Rocks in sunder, to make such acknowledge the truth of christ, which have once with more then Jewish rage Crucified his faith.
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they have cast away the tryed Gold, and filled their purses with nothing but Alchimy; they have forsaken the chaste Spouse, and gone to bed with Concubines;
they have cast away the tried Gold, and filled their purses with nothing but Alchemy; they have forsaken the chaste Spouse, and gone to Bed with Concubines;
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According to the number of thy Cities, are the number of thy Gods. Every Corporation hath a new Brotherhood of Believers, every Pulpit new coyn coming hot out of the Mint, every secret meeting a secret rule of faith,
According to the number of thy Cities, Are the number of thy God's Every Corporation hath a new Brotherhood of Believers, every Pulpit new coin coming hight out of the Mint, every secret meeting a secret Rule of faith,
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Now who shall calm this troubled Sea, raise up these ruines, new-joynt these dislocated bones, reduce these Mutineers? There is nothing but one thing (which I despair ever almost to behold) namely a free general Conference to effect this;
Now who shall Cam this troubled Sea, raise up these ruins, new-joynt these dislocated bones, reduce these Mutineers? There is nothing but one thing (which I despair ever almost to behold) namely a free general Conference to Effect this;
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did not our Saviour thus confute the Pharisees, the Apostles, the Gentiles the Fathers of the Primitive Church the Marcionites, Manichees, Arians, Macedonians, Nestorians, Eutychians, Monothelites, Pelagians, and all the dangerous Heresies of their times? Yes, Humour seduced them, and Argument reclaimed them;
did not our Saviour thus confute the Pharisees, the Apostles, the Gentiles the Father's of the Primitive Church the Marcionites, manichees, Arians, Macedonians, Nestorians, Eutychians, Monothelites, Pelagians, and all the dangerous Heresies of their times? Yes, Humour seduced them, and Argument reclaimed them;
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The right faith is not attained unto by a confident opinion, or a bare subscription; no, there must be a Guid to the blind, Rom. 2.28. I wisdome dwell with counsaile, Prov. 8.12. The spirits of Prophets are subject to Prophets:
The right faith is not attained unto by a confident opinion, or a bore subscription; no, there must be a Guide to the blind, Rom. 2.28. I Wisdom dwell with counsel, Curae 8.12. The spirits of prophets Are Subject to prophets:
What is this but to be such a Bedlam in Religion, that he refuseth all binding? or to be such a deep melancholick creature, that he doth feed upon nothing but his own black duskish humour, till at last he is deaf to all parley.
What is this but to be such a Bedlam in Religion, that he Refuseth all binding? or to be such a deep melancholic creature, that he does feed upon nothing but his own black duskish humour, till At last he is deaf to all parley.
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Is this the right way to be setled in the truth? No, it is the only way to tread the Maze of delusions, to hold up the worship of Diana with a cry, to lay in the bed of Jezabel without a suspition of incontinency, to turn the back upon the Temple of the Lord, Ez'ch. 8.18. to be mad upon Idols, Jer. 50.38.
Is this the right Way to be settled in the truth? No, it is the only Way to tread the Maze of delusions, to hold up the worship of Diana with a cry, to lay in the Bed of Jezebel without a suspicion of incontinency, to turn the back upon the Temple of the Lord, Ez'ch. 8.18. to be mad upon Idols, Jer. 50.38.
Jer. 44. 25. Oh if wee would rightly understand God, we must consult with them which have understanding in the Visions of God, 2 Chron. 26.5. which feed in the strength of the Lord.
Jer. 44. 25. O if we would rightly understand God, we must consult with them which have understanding in the Visions of God, 2 Chronicles 26.5. which feed in the strength of the Lord.
Jonah is peremptory till God doth parley, yea full of discontent till God doth dispute; he is rectified by an argument, yea reclaimed by interrogating, Should not?
Jonah is peremptory till God does parley, yea full of discontent till God does dispute; he is rectified by an argument, yea reclaimed by interrogating, Should not?
How many consume in the flames of their vicious courses, because there are none to pull them out of the fire? Jude ver. 23. How many go on in a wild range to damnation,
How many consume in the flames of their vicious courses, Because there Are none to pull them out of the fire? U^de ver. 23. How many go on in a wild range to damnation,
because there are none to convert a sinner from going astray, James 5.20? Oh if Saul sought for lost Asses, should not we seek for lost Souls? if Nehemiah repaired the broken walls of Jerusalem, should not we re-edifie the downfalls of the Church.
Because there Are none to convert a sinner from going astray, James 5.20? O if Saul sought for lost Asses, should not we seek for lost Souls? if Nehemiah repaired the broken walls of Jerusalem, should not we re-edify the downfalls of the Church.
Is there no Balm in Gilead? is there no Physitian there? why then are not the hurts of the daughter of my people healed? Yes, we should leap into the water to save men from drowning,
Is there no Balm in Gilead? is there no physician there? why then Are not the hurts of the daughter of my people healed? Yes, we should leap into the water to save men from drowning,
if Saint Peter had not called the Jews murtherers to their faces, they had died under the guilt of the heaviest bloodshed without a penitentiall pricking;
if Saint Peter had not called the jews murderers to their faces, they had died under the guilt of the Heaviest bloodshed without a penitential pricking;
Meritus accusing Elpidophorus the Apostate, and shewing him the Baptismall Garment, that he had wrapped him in after he had taken him out of the Font, reclaimed him from his backsliding.
Meritus accusing Elpidophorus the Apostate, and showing him the Baptismal Garment, that he had wrapped him in After he had taken him out of the Font, reclaimed him from his backsliding.
Desiderius preaching of Charity and justice, before Geysa King of Hungary, made him send for his brother Salomon, and with tears to restore the Kingdome to him.
Desiderius preaching of Charity and Justice, before Geysa King of Hungary, made him send for his brother Solomon, and with tears to restore the Kingdom to him.
Sbigneus Bishop of Gracovia resolutely reprehending Uladislaus Jagello his King, he did not only make him a pattern of reformation, but he drew such affection from his royall brest, that he sent him Queen Hed••ces marriage-ring for a present.
Sbigneus Bishop of Gracovia resolutely reprehending Vladislaus Jagello his King, he did not only make him a pattern of Reformation, but he drew such affection from his royal breast, that he sent him Queen Hed••ces marriage-ring for a present.
Hos••. 5. there would not be so many undutifull children playing mad pranks, if the earth were but smitten with the rod of Gods mouth, Esay 11.4. If this Lion did but roar, the Beasts of the field would tremble;
Hos••. 5. there would not be so many undutiful children playing mad pranks, if the earth were but smitten with the rod of God's Mouth, Isaiah 11.4. If this lion did but roar, the Beasts of the field would tremble;
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He doth dish out all his cippets according to the palate of the Age, and limb out all his Pictures as they may best please the eyes his Doctrins do limp if the times do halt,
He does dish out all his cippets according to the palate of the Age, and limb out all his Pictures as they may best please the eyes his Doctrines do limp if the times do halt,
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Fiftly, this serveth to shew, that sin doth carry a self conviction with it, for God doth but say, should not, and hath Jonah any thing to say against it? No, here is a question out of question, a conviction beyond contradiction.
Fifty, this serves to show, that since does carry a self conviction with it, for God does but say, should not, and hath Jonah any thing to say against it? No, Here is a question out of question, a conviction beyond contradiction.
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nor no Judge to sentence him but his own conscience, he is condemned in himselfe: there is in him the mother of seare, the smart of the wound, the burning furnace, the thorne sticking in the flesh.
nor no Judge to sentence him but his own conscience, he is condemned in himself: there is in him the mother of sear, the smart of the wound, the burning furnace, the thorn sticking in the Flesh.
See we not it in many clear examples? Yes, David when he was charged with his sinne, hath he any thing to excuse himselfe? No, we have the guilty man acknowledging the fact.
See we not it in many clear Examples? Yes, David when he was charged with his sin, hath he any thing to excuse himself? No, we have the guilty man acknowledging the fact.
Friend, how cam'st thou hither, not having on the wedding garment? Doth he not put up the check in silence? yes, there is no Respondent to be heard of, a Nihil dicit is returned.
Friend, how camest thou hither, not having on the wedding garment? Does he not put up the check in silence? yes, there is no Respondent to be herd of, a Nihil dicit is returned.
no, he was privy enough to his own fault, for saith he in anguish of soul, This is the hand (wounded from heaven) with which I sware allegiance to the Emperor Alphonsus, the 2d of Naples, when Charles the eighth came into Italy to invade his Territories, his Fathers Ghost appearing to him, wishing him to deliver up his Crown for the sin he committed in the way called Glarea; there was no want of a Monitor to hasten him out of the Country,
no, he was privy enough to his own fault, for Says he in anguish of soul, This is the hand (wounded from heaven) with which I sware allegiance to the Emperor Alphonsus, the 2d of Naples, when Charles the eighth Come into Italy to invade his Territories, his Father's Ghost appearing to him, wishing him to deliver up his Crown for the since he committed in the Way called Glarea; there was no want of a Monitor to hasten him out of the Country,
he doth keep more then Quarter-sessions in his own bosome, without hue and cry, he can sind out the Malefactor, and bring the Prisoner to the Bar. O then that men plead ignorance to their own crimes,
he does keep more then quarter-sessions in his own bosom, without hue and cry, he can sind out the Malefactor, and bring the Prisoner to the Bar. O then that men plead ignorance to their own crimes,
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or make themselves the greatest strangers to their owne delinquencies. What, charge them with such errours? No, they bear out all with high looks, and daring defiances.
or make themselves the greatest Strangers to their own delinquencies. What, charge them with such errors? No, they bear out all with high looks, and daring defiances.
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Men will not acknowledg their own debts, nor confesse the false coyn they have minted Master, it is I? What, Judas the Apostle, Judas a Traytor? Christ himselfe shall almost be accounted a slanderer to imagine it, or affirm it.
Men will not acknowledge their own debts, nor confess the false coin they have minted Master, it is I? What, Judas the Apostle, Judas a Traitor? christ himself shall almost be accounted a slanderer to imagine it, or affirm it.
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his spirit brought him false information, when it told him it went with him; he doth stand in his Masters presence like one that never stepped over his threshold,
his Spirit brought him false information, when it told him it went with him; he does stand in his Masters presence like one that never stepped over his threshold,
and convey out of sight your owne records? hath not every man a genius attending upon him? & doth he not carry about him a Day-book of his constant and continuall practises? Yes,
and convey out of sighed your own records? hath not every man a genius attending upon him? & does he not carry about him a Day book of his constant and continual practises? Yes,
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for ere long with shaking heads, blushing cheeks, and glaring eyes, they shall be enforced to charge themselves with that, which they now would clear themselves of.
for ere long with shaking Heads, blushing cheeks, and glaring eyes, they shall be Enforced to charge themselves with that, which they now would clear themselves of.
Doth not sin carry a conviction with it? Yes, see it in Jonah; God doth but interrogate his conscience, he had enough within him to resolve whether he were not erroneous, and God just:
Does not since carry a conviction with it? Yes, see it in Jonah; God does but interrogate his conscience, he had enough within him to resolve whither he were not erroneous, and God just:
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it doth teach us further, that if we be penitent, we should be silent; we should not quarrel out our sins, but as before we were brought to conviction,
it does teach us further, that if we be penitent, we should be silent; we should not quarrel out our Sins, but as before we were brought to conviction,
But God forbid, that the defiling sinner should be so full of noise: no, true repentance doth not know how to speake, or howsoever is sparing of speech.
But God forbid, that the defiling sinner should be so full of noise: no, true Repentance does not know how to speak, or howsoever is sparing of speech.
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Do we not see that open drunkards, known oppressors, publique quarrellers, mischievous disturbers of Church and State, are rise of their tongues? Oh where shall we finde inarticulate guilt? what crime is there that is not answering,
Do we not see that open drunkards, known Oppressors's, public quarrellers, mischievous disturbers of Church and State, Are rise of their tongues? O where shall we find inarticulate guilt? what crime is there that is not answering,
God doth defend his own right, stand for his own prerogative, maintaine himselfe against Jonah, to be above Jonah: for, hadst thou, and should not I? From hence observe, That God is supream. For if man hath a power in any thing, God hath a greater:
God does defend his own right, stand for his own prerogative, maintain himself against Jonah, to be above Jonah: for, Hadst thou, and should not I? From hence observe, That God is supreme. For if man hath a power in any thing, God hath a greater:
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can man vie titles with God? no, All my bones shall say, who is like to thee? If all Davids bones were Quiristers, they should chaunt out nothing but Gods perfections:
can man vie titles with God? no, All my bones shall say, who is like to thee? If all Davids bones were Quiristers, they should chant out nothing but God's perfections:
Lord, who is like unto thee? And indeed if man can do something, who is the possessor of a few Mud-walls, Parchments, and Parkes, Rentalls, and Royalties:
Lord, who is like unto thee? And indeed if man can do something, who is the possessor of a few Mudwalls, Parchments, and Parks, Rentals, and Royalties:
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If man, whose knowledge doth reach no further then his own heart; then what God, which can declare unto man what his thought is, Amos 4.13. nay, who is greater then our heart, and knoweth all things? 1 Job. 3.20.
If man, whose knowledge does reach no further then his own heart; then what God, which can declare unto man what his Thought is, Amos 4.13. nay, who is greater then our heart, and Knoweth all things? 1 Job. 3.20.
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then what God, who can make the Mountains to quake, and cause the hills to meli? Nah. 1.13, if man who cannot walk but in a calm, and that upon firm land;
then what God, who can make the Mountains to quake, and cause the hills to meli? Nah. 1.13, if man who cannot walk but in a Cam, and that upon firm land;
Adams Ulcer, the wrimpled skin, stark hand, blind eye, chapfallen lip of that old man; the lake-diver, the furnace-brand, the brimstone-match of that cursed man.
Adams Ulcer, the wrimpled skin, stark hand, blind eye, chapfallen lip of that old man; the lake-diver, the furnace-brand, the brimstone-match of that cursed man.
Whatsoever man was at the first creation, yet he may be carried now to some Stage, as a strange Beast to be shewn as Laerlius saith of Stilpon. As ye cannot find a Fish without skales,
Whatsoever man was At the First creation, yet he may be carried now to Some Stage, as a strange Beast to be shown as Laerlius Says of Stilpon. As you cannot find a Fish without scales,
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Therefore Plotinus was wise, who when Aemilius would have his Picture drawn, denied it him, intimating that it was in vain to take the Picture of a wretched creature.
Therefore Plotinus was wise, who when Aemilius would have his Picture drawn, denied it him, intimating that it was in vain to take the Picture of a wretched creature.
Solon, that by the Oracle was prononnced to be the wisest man of his age, said, that man was but rottennesse in birth, a beast in his life, and worms-meat in death.
Solon, that by the Oracle was prononnced to be the Wisest man of his age, said, that man was but rottenness in birth, a beast in his life, and Wormsmeat in death.
and skin upon thy bones, thou suckest unclean blood, and dost wsim in a loathsome puddle, thou puttest out thy head like a beetle out of a dunghill, thou art groaned forth with the half-slaughter of thy Mother, thou art plucked out of the womb,
and skin upon thy bones, thou suckest unclean blood, and dost wsim in a loathsome puddle, thou puttest out thy head like a beetle out of a dunghill, thou art groaned forth with the half-slaughter of thy Mother, thou art plucked out of the womb,
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And afterwards when by much nurture, and education thou hast gotten some rudiments into thee, whereby thou mightst declare thy selfe man, what manner of man dost thou witnesse thy self to be? even at thy ripe age, what are thy gests,
And afterwards when by much nurture, and education thou hast got Some rudiments into thee, whereby thou Mightest declare thy self man, what manner of man dost thou witness thy self to be? even At thy ripe age, what Are thy gests,
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Thou risest in the morning out of thy bed, where thou hast lain so many hours forgotten of thy self, thou clothest thy self like one ashamed to be seen without his Vest, thou callest the water to wash off thy nights filth, thou pickest thy nasty ears, thou purgest thy fowl nostrils, thou clensest thy polluted teeth,
Thou risest in the morning out of thy Bed, where thou hast lain so many hours forgotten of thy self, thou clothest thy self like one ashamed to be seen without his Vest, thou Callest the water to wash off thy nights filth, thou pickest thy nasty ears, thou purgest thy fowl nostrils, thou clensest thy polluted teeth,
after thou hast called up thy servants to hunt for gain at home, thou thy self as one in full quest for lucre abroad, art visiting other mens Storehouses, searching their Warehouses, ransacking their Cellers;
After thou hast called up thy Servants to hunt for gain At home, thou thy self as one in full quest for lucre abroad, art visiting other men's Storehouses, searching their Warehouses, ransacking their Cellars;
Thou goest to the Customhouse to try what exporting, and importing there hath been, thou repairest to the Exchange to examine what Merchant thou canst meet with, with whom thou maist truck in Minivers,
Thou goest to the Customhouse to try what exporting, and importing there hath been, thou repairest to the Exchange to examine what Merchant thou Canst meet with, with whom thou Mayest truck in Minivers,
and Tissues, Musks, and Civets, the teeth of Elephants, the bones of Whales, the stones of Bezars, the claws of Crabs, the Oyles of Swallows, the skins of Vipers,
and Tissues, Musks, and Civets, the teeth of Elephants, the bones of Whale's, the stones of Bezars, the claws of Crabs, the Oils of Swallows, the skins of Vipers,
his mind is wholly set upon cuts and slashes, knots and roses, patchings and pinkings, jaggings, taggings, borderings, brimmings, half-shirts, half-arms, yawning brests, gaping knees, Arithmeticall middles, Geometricall sides, Mathematicall wasts, Musicall heels, and Logicall toes.
his mind is wholly Set upon cuts and slashes, knots and roses, patchings and pink, jaggings, taggings, borderings, brimmings, half-shirts, halfarms, yawning breasts, gaping knees, Arithmetical middles, Geometrical sides, Mathematical wasts, Musical heels, and Logical toes.
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Know ye not the multitude of Students, Artists, Graduates that are subliming their notions to please this one Light-head? Then hear them by their names, Perfumers, Complexioners, Feather-makers, Stitchers, Snippers, Drawers,
Know you not the multitude of Students, Artists, Graduates that Are subliming their notions to please this one Light-head? Then hear them by their names, Perfumers, Complexioners, Feather-makers, Stitchers, Snippers, Drawers,
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The Land hath scars flesh, the seafish, or the Air fowl curious enough for thy licorous throat, by thy good will thou wouldst eat nothing but Kids and Fawns, Carps, and Mullets, Snipes and Quailes;
The Land hath scars Flesh, the seafish, or the Air fowl curious enough for thy liquorous throat, by thy good will thou Wouldst eat nothing but Kids and Fawns, Carps, and Mullets, Snipes and Quails;
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and drink nothing but Frontiniack, white Muskadines, Leathick-wine, and Vine de pary. Thy Olies and Hogoes, Creepers and Peepers, Italian Cippets and French broaths, do shew what a bondman to the paunch thou art;
and drink nothing but Frontinjack, white Muskadines, Leathick-wine, and Vine de pary. Thy Olies and Hogoes, Creepers and Peepers, Italian Cippets and French broths, do show what a bondman to the paunch thou art;
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and thy eyes carry thee? thou shouldst be looking upon her that was once the desire of thine eyes, and embracing her that was given into thy bosome, and paying wedlock-rights to her, that was the wife of thy covenant;
and thy eyes carry thee? thou Shouldst be looking upon her that was once the desire of thine eyes, and embracing her that was given into thy bosom, and paying wedlock-rights to her, that was the wife of thy Covenant;
but thou hast plucked out that eye that thou didst six upon the face of thy first Love, thou hast pulled back the hand which thou didst give in marriage,
but thou hast plucked out that eye that thou didst six upon the face of thy First Love, thou hast pulled back the hand which thou didst give in marriage,
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but for strange flesh, even like a fed horse neighing after a new Paramour: Thou hast forsaken thine own threshold, and art laying wait as thy neighbours dore;
but for strange Flesh, even like a fed horse neighing After a new Paramour: Thou hast forsaken thine own threshold, and art laying wait as thy neighbours door;
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these are those whom thou didst court, and complement, hunt for, and haunt their society; to which thou dost stretch out thy chaunting toung, and grasping arms;
these Are those whom thou didst court, and compliment, hunt for, and haunt their society; to which thou dost stretch out thy chanting tongue, and grasping arms;
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when thy wife can scarce have fair language, these shall have Dorian musick; when thy wife can scarse have seemly rayment, these shall have vails, and rails, cutworks,
when thy wife can scarce have fair language, these shall have Dorian music; when thy wife can scarce have seemly raiment, these shall have vails, and rails, cutworks,
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Thus man thou art skinned, and when thou art unskinned, what manner of wight art thou? the prodigie of the world, the horrour of the senses, fit for nothing but to be hurled upon the dunghill of nature,
Thus man thou art skinned, and when thou art unskinned, what manner of wight art thou? the prodigy of the world, the horror of the Senses, fit for nothing but to be hurled upon the dunghill of nature,
within four daies thou wilt stink above-ground, within four months thou wilt rot under-ground, thy Heirs do challenge thy Coffers, the worms thy Carkasse.
within four days thou wilt stink aboveground, within four months thou wilt rot underground, thy Heirs do challenge thy Coffers, the worms thy Carcase.
But thou wilt say, thou art injured in thrights, much is suppressed that might make thee eyed with honour? What is that? that thou art the Image of God,
But thou wilt say, thou art injured in thrights, much is suppressed that might make thee eyed with honour? What is that? that thou art the Image of God,
But bring all these perfections together, yet if thouwert as chast as Joseph, as meek as Moses, as just as Samuel, as righteous as Job, as zealous as Elias, as full of divine raptures,
But bring all these perfections together, yet if thouwert as chaste as Joseph, as meek as Moses, as just as Samuel, as righteous as Job, as zealous as Elias, as full of divine raptures,
Besides, if thou couldst number thy sinnes with thy services, thy wants with thy gifts, thy errors with thy graces, thou wouldest think thy selfe but a pusill Saint.
Beside, if thou Couldst number thy Sins with thy services, thy Wants with thy Gifts, thy errors with thy graces, thou Wouldst think thy self but a pusill Saint.
Therefore seeing thou are peccant under a state of grace, yea considering thy dayly and infinite failings, let not the purest creature face heaven as a worthy;
Therefore seeing thou Are peccant under a state of grace, yea considering thy daily and infinite failings, let not the Purest creature face heaven as a worthy;
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and feel the running soare of concupisence breaking out continually with putrified matter, why shouldst thou be arrogant of thy virtues? or make sanctification an ostentation? No, thy blemish is apparent,
and feel the running soar of concupiscence breaking out continually with Putrified matter, why Shouldst thou be arrogant of thy Virtues? or make sanctification an ostentation? No, thy blemish is apparent,
Oh how are mine eyes dazeled in looking upon this Sun? how is my soul in a trance, when it doth fall into these divine raptures? Simonides took time to tell Hiero what God was,
O how Are mine eyes dazzled in looking upon this Sun? how is my soul in a trance, when it does fallen into these divine raptures? Simonides took time to tell Hiero what God was,
Euagrius hearing men make long Orations of God, he wished them to forbear, for that which is ineffable is to be adored with silence. Attalus the Martyr, being desired to tell what was Gods name, he said he had no name.
Eugrius hearing men make long Orations of God, he wished them to forbear, for that which is ineffable is to be adored with silence. Attalus the Martyr, being desired to tell what was God's name, he said he had no name.
in no place, and yet every where, to whom all men are as Grashoppers, and the vast Ocean as the drop of a Bucket, who can see in the dark, and search hearts;
in no place, and yet every where, to whom all men Are as Grasshoppers, and the vast Ocean as the drop of a Bucket, who can see in the dark, and search hearts;
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but God is liable to no such destiny, his will is not as mans, an appetite of a thing not had (for he which hath all things, what can he desire more for complacency?) but his will is onely a decree, or purpose concerning a thing beloved.
but God is liable to no such destiny, his will is not as men, an appetite of a thing not had (for he which hath all things, what can he desire more for complacency?) but his will is only a Decree, or purpose Concerning a thing Beloved.
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yea some are so famed up for judgment, that they are called Sages; but what are these seeing persons to the all-seeing God? no, this shutter of the flesh doth hinder mans light from shining, the form is streightned by the matter;
yea Some Are so famed up for judgement, that they Are called Sages; but what Are these seeing Persons to the All-seeing God? no, this shutter of the Flesh does hinder men Light from shining, the from is straighteneth by the matter;
for whereas his knowledge is measured onely with his eternity, what is there from everlasting to everlasting, that is out of the verge of his knowledge? no;
for whereas his knowledge is measured only with his eternity, what is there from everlasting to everlasting, that is out of the verge of his knowledge? no;
Now if blind man doth assume so much to himself, how much more he, who is all Eye? If the half-witted Agent doth stand so much upon his liberty, should not the wise Agent? Hadst thou? and Should not I?
Now if blind man does assume so much to himself, how much more he, who is all Eye? If the half-witted Agent does stand so much upon his liberty, should not the wise Agent? Hadst thou? and Should not I?
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Now who can look for an absolute pure creature with such a mixture of naturall corruption? Who can bring a clean thing out of filthinesse? No, Man indeed doth many a good action,
Now who can look for an absolute pure creature with such a mixture of natural corruption? Who can bring a clean thing out of filthiness? No, Man indeed does many a good actium,
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For what one absolute thing can the holiest man pride himself in? No, though he be converted yet being partly unregenerate, his very tears do draw a soil from his eyes,
For what one absolute thing can the Holiest man pride himself in? No, though he be converted yet being partly unregenerate, his very tears do draw a soil from his eyes,
the most fined wheat doth grow with a chaffy husk, the purest Gold hath some base oar mixed with it, the compleatest actions of men have an adhaerency of evill cleaving to them;
the most fined wheat does grow with a chaffy husk, the Purest Gold hath Some base oar mixed with it, the compleatest actions of men have an adhaerency of evil cleaving to them;
But is God no more perfect? yes, he is Holy, Holy, Holy, uncreated holinesse, essentiall holinesse, holinesse in the abstract, eminently good, only good, the chief good;
But is God no more perfect? yes, he is Holy, Holy, Holy, uncreated holiness, essential holiness, holiness in the abstract, eminently good, only good, the chief good;
Now, can he have any corruption in his actions? No, Are not my waies equall? Ezech. 18, What iniquity have your Fathers found in me? Jer. 2.5. No, I am the Lord your holy one. Es. 43.15. The Lord is holy in all his waies, and just in all his works.
Now, can he have any corruption in his actions? No, are not my ways equal? Ezekiel 18, What iniquity have your Father's found in me? Jer. 2.5. No, I am the Lord your holy one. Es. 43.15. The Lord is holy in all his ways, and just in all his works.
Let us look upon them all, and with admiration in our hearts, and hymnes in our lips, let us discern nothing but beauty, brightnesse, purity, and perfection in them.
Let us look upon them all, and with admiration in our hearts, and Hymns in our lips, let us discern nothing but beauty, brightness, purity, and perfection in them.
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as much disobedience as duty, and as much guilt as grace can have approbation in his actions, shall not Gods works be justified? If man can go for an Agent, who is so steined, shall not God, who is such a pure Agent? Hadst thou, and should not I?
as much disobedience as duty, and as much guilt as grace can have approbation in his actions, shall not God's works be justified? If man can go for an Agent, who is so stained, shall not God, who is such a pure Agent? Hadst thou, and should not I?
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That man which doth come out of the slime-heap, & is but a potfull of ashes, a bottle of dreggs, a patched garment of old Adams tatters, whose breath is in his nostrills,
That man which does come out of the slime-heap, & is but a potful of Ashes, a Bottle of dregs, a patched garment of old Adams tatters, whose breath is in his nostrils,
which doth feed with us, tire with us, sleep with us, and will ere long be taken off from his leggs, lye upon a death-couch, be carried out by Bearers,
which does feed with us, tire with us, sleep with us, and will ere long be taken off from his legs, lie upon a deathcouch, be carried out by Bearer,
or the top of his Bever ▪ Oh how is the world Potentate-strooke? Grandee-inchanted? we are only waiting at mans heels, listning to the thunderclaps of his lips, fearing his cold irons, and strangling gibbets.
or the top of his Beaver ▪ O how is the world Potentate-strooke? Grandee-inchanted? we Are only waiting At men heels, listening to the thunderclaps of his lips, fearing his cold irons, and strangling gibbets.
But hath not man his equall? yes, though man do swell upon the thought of his high deserts (and great is the haugh tinesse of this Achillean race) yet man doth but stand upon the lower ground, he is but an Inferior;
But hath not man his equal? yes, though man do swell upon the Thought of his high deserts (and great is the haugh tinesse of this achillean raze) yet man does but stand upon the lower ground, he is but an Inferior;
No, if thou canst lift up thine eyelids, pry into the Heavens, and behold afar off that great Tribunal, where thy last account must passe, thou wilt say thou hast mistaken thy aw, misplaced thy dread.
No, if thou Canst lift up thine eyelids, pry into the Heavens, and behold afar off that great Tribunal, where thy last account must pass, thou wilt say thou hast mistaken thy awe, misplaced thy dread.
What are mans fetters to Gods chaines of darknesse? mans Executioners to infernall Fiends? mans vengeance-corners, to Gods tormenting Tophet? Fear not them then that can kil the body,
What Are men fetters to God's chains of darkness? men Executioners to infernal Fiends? men vengeance-corners, to God's tormenting Tophet? fear not them then that can kill the body,
Let summoning, and sentencing man go, and tremble thou at the judging, and cursing God. Here six thine eye, and fasten in thy conscience the Doomsday-nail.
Let summoning, and sentencing man go, and tremble thou At the judging, and cursing God. Here six thine eye, and fasten in thy conscience the Doomsday-nail.
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Where is that effectuall Teacher, spirit-lipped Lecturer, that hath gotten God the precedency, and preferment above man? And yet is not this generally known? is it not the cry in every Congregation? the reverberation of the very walls of the Sanctuary, the noise in every ear? the principle in every conscience? do not wise men hear it? and fools understand it? do not old men learn it? and children confesse it,
Where is that effectual Teacher, spirit-lipped Lecturer, that hath got God the precedency, and preferment above man? And yet is not this generally known? is it not the cry in every Congregation? the reverberation of the very walls of the Sanctuary, the noise in every ear? the principle in every conscience? do not wise men hear it? and Fools understand it? do not old men Learn it? and children confess it,
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as their known lesson? doth not commen reason instruct us, that if God be great, the greater, the greatest he should be made Superiour, Supreme? if man must have his due, must not God have his right? Hadst thou? and should not I? yes, else never think of God,
as their known Lesson? does not come reason instruct us, that if God be great, the greater, the greatest he should be made Superior, Supreme? if man must have his endue, must not God have his right? Hadst thou? and should not I? yes, Else never think of God,
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if we do not consider his power, or acquaint ourselves with our God, if we be strangers to his perfections? or stir up our selves to take hold of our God,
if we do not Consider his power, or acquaint ourselves with our God, if we be Strangers to his perfections? or stir up our selves to take hold of our God,
that one day telleth another, and one night certifieth another, that there is neither speech nor language where their voice is not heard, that their line is gone forth throughout all the Earth,
that one day Telleth Another, and one night certifieth Another, that there is neither speech nor language where their voice is not herd, that their line is gone forth throughout all the Earth,
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yea, that Tigers and Unicorns, Stones and Rocks, Fields, and Wildernesses, Fire and Hail, Snow and Vapours, Storms and Tempests, Mountains and all Hills, Fruitfull Trees and all Cedars, creeping things,
yea, that Tigers and Unicorns, Stones and Rocks, Fields, and Wildernesses, Fire and Hail, Snow and Vapours, Storms and Tempests, Mountains and all Hills, Fruitful Trees and all Cedars, creeping things,
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Oh to such a contemning people, who would ever be a Superiour? to such an undevout people, who would ever be a God? Here is a strange Creed and a worse Catechism.
O to such a contemning people, who would ever be a Superior? to such an undevout people, who would ever be a God? Here is a strange Creed and a Worse Catechism.
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and what is his Deity? Is not this? to the world his Lordship? and to the Church his God-head? doth he not delight in it? doth he not demand it? Yes, there is nothing more deare and acceptable to God,
and what is his Deity? Is not this? to the world his Lordship? and to the Church his Godhead? does he not delight in it? does he not demand it? Yes, there is nothing more deer and acceptable to God,
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then that we should ascribe greatnesse to him Deut. 32.3. speak of the glorious honour of his Maiesty, Psal. 145.5. behold his high hand, Isai. 26.9. Offer the sacrifices of praise, Heb. 13.15. for God doth not dwell so much in consecrated walls, as in consecrated lips.
then that we should ascribe greatness to him Deuteronomy 32.3. speak of the glorious honour of his Majesty, Psalm 145.5. behold his high hand, Isaiah 26.9. Offer the Sacrifices of praise, Hebrew 13.15. for God does not dwell so much in consecrated walls, as in consecrated lips.
for who would not fear thee O God, and glorifie thy name? Rev. 13.4. Our brutish rites, our titular, customary acknowledgements, are but leane fare upon his Table;
for who would not Fear thee Oh God, and Glorify thy name? Rev. 13.4. Our brutish Rites, our titular, customary acknowledgements, Are but lean fare upon his Table;
Oh God, praise waiteth for thee in Sion, and unto thee shall the Vow be performed in Jerusalem Psal. 65.1. The praise of his power, and the Vow of his all-sufficiency.
O God, praise waits for thee in Sion, and unto thee shall the Voelli be performed in Jerusalem Psalm 65.1. The praise of his power, and the Voelli of his All-sufficiency.
an arm of chivalry, a brain of policy, curious galleries, engraven chimney pieces, stately belconies, lofty turrets, furnished wardrobes, burnished dining-chambers, specious Theaters, precious Jaspers, odoriferous perfumes, orient colours? no, we should call these things but the sophistry of judgement, the Magick of the senses, cheats to delude under-wits, trifles to please half-sighted Naturalls:
an arm of chivalry, a brain of policy, curious galleries, engraven chimney Pieces, stately Balconies, lofty turrets, furnished wardrobes, burnished Dining chambers, specious Theaters, precious Jaspers, odoriferous perfumes, orient colours? no, we should call these things but the sophistry of judgement, the Magic of the Senses, cheats to delude under-wits, trifles to please half-sighted Naturals:
but when we come to look upon him, who is all Magnificence, we should say, What is worth? what is wonder? what is compleatnesse? what is eternity? what is incomprehensiblenesse? What is God? What is the admirable Universe to the incomparable God? The beginning of Philosophy is to admire the Ghiefest,
but when we come to look upon him, who is all Magnificence, we should say, What is worth? what is wonder? what is completeness? what is eternity? what is incomprehensibleness? What is God? What is the admirable Universe to the incomparable God? The beginning of Philosophy is to admire the Ghiefest,
For what is Admiration, but a reverence towards that which is principall out of an high imagination? Now who transcends God? then why should he not be most eminent in estimation? We use to affect him most, where we see some choise things;
For what is Admiration, but a Reverence towards that which is principal out of an high imagination? Now who transcends God? then why should he not be most eminent in estimation? We use to affect him most, where we see Some choice things;
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but great things doth he, and we cannot comprehend him, Job 37.5. we can track out other mens wayes, but his wayes are past finding out, Rom. 11.35. The report of other things is come to our ears, we have discovered them to the full, we desire to heare no more of them:
but great things does he, and we cannot comprehend him, Job 37.5. we can track out other men's ways, but his ways Are passed finding out, Rom. 11.35. The report of other things is come to our ears, we have discovered them to the full, we desire to hear no more of them:
but when shall we have a full relation of God? or our ears be filled with his report? are we privy to so much, that we desire no more? No, These are part of his wayes,
but when shall we have a full Relation of God? or our ears be filled with his report? Are we privy to so much, that we desire no more? No, These Are part of his ways,
but what a little portion is there heard of him? Job 26.14. We can sift, and screw out other things, but meet we not here with that which is inscrutable? Canst thou by searching finde out God? canst thou find out the Almighty to his perfection? Job 11.7.
but what a little portion is there herd of him? Job 26.14. We can sift, and screw out other things, but meet we not Here with that which is inscrutable? Canst thou by searching find out God? Canst thou find out the Almighty to his perfection? Job 11.7.
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yet as supereminent as God is, what peerlesse esteem is there of him? doe we seat him in the first place? do we make him a superiour? no, we professe him, but doe not prize him;
yet as supereminent as God is, what peerless esteem is there of him? do we seat him in the First place? do we make him a superior? no, we profess him, but do not prize him;
God hath the least part of the day spent upon him, there is the least speech heard of him, our eyes look seldomest towards heaven, our hearts are least intent upon God.
God hath the least part of the day spent upon him, there is the least speech herd of him, our eyes look seldomest towards heaven, our hearts Are least intent upon God.
Who would not think, but that we had lost our Bibles that our Temples were all razed, that we had denyed our Baptism, forgotten every Article of our Beliefe? neither our wayes, worship, wits,
Who would not think, but that we had lost our Bibles that our Temples were all razed, that we had denied our Baptism, forgotten every Article of our Belief? neither our ways, worship, wits,
or give to them no more obedience? Yes, we yield to this bright Phoebus, and scatter our Palace-fumes through every corner of the presence-chamber where such a Clarissimo doth sit in his Chayr of state:
or give to them no more Obedience? Yes, we yield to this bright Phoebus, and scatter our Palace-fumes through every corner of the presence-chamber where such a Clarissimo does fit in his Chair of state:
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mark the passages under Dionysius King of Sicily: they hearken, and listen, creep and cringe, flatter and flagge, honour and humour, correspond, and comply;
mark the passages under Dionysius King of Sicily: they harken, and listen, creep and cringe, flatter and flag, honour and humour, correspond, and comply;
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But hath God this impery over us? is he such a Superiour? is his reverence like to this feare? his worship like to this prostration? his obedience like to this obsequiousnesse? no, the great God of heaven hath not so much submission or subjection,
But hath God this impery over us? is he such a Superior? is his Reverence like to this Fear? his worship like to this prostration? his Obedience like to this obsequiousness? no, the great God of heaven hath not so much submission or subjection,
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and what doth he get by it? People doe withdraw the shoulder, turn the back, clap with their hands, kick with the heel, behave them selves proudly, make the neckiron,
and what does he get by it? People do withdraw the shoulder, turn the back, clap with their hands, kick with the heel, behave them selves proudly, make the neckiron,
and the browbrass, see no more than if they lived in Egyptian darknesse, heare no more than if they were in a spirit of slumber, obey no more than if they were given up to a reprobate sense:
and the browbrass, see no more than if they lived in Egyptian darkness, hear no more than if they were in a Spirit of slumber, obey no more than if they were given up to a Reprobate sense:
Oh heare Gods sad complaints, How long shall I suffer? Mar. 9.19. I have sent my Prophets early, and late, Jer. 7.13. I looked for grapes, but found none, Isai. 5.4. I am broken with your whorish heart, Ezek. 6.9. I am pressed under you as a Cart is pressed with sheaves, Amos 2 13. I am weary with repenting, Jer. 15.6.
O hear God's sad complaints, How long shall I suffer? Mar. 9.19. I have sent my prophets early, and late, Jer. 7.13. I looked for grapes, but found none, Isaiah 5.4. I am broken with your whorish heart, Ezekiel 6.9. I am pressed under you as a Cart is pressed with sheaves, Amos 2 13. I am weary with repenting, Jer. 15.6.
Now would not man be thus served, and shall God? No, I beseech you consider what the true power of government is, what a domination doth belong to a Superiour:
Now would not man be thus served, and shall God? No, I beseech you Consider what the true power of government is, what a domination does belong to a Superior:
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and as thou stoopest to man, submit to God, fear him as if thou sawest him throwing Angels out of heaven, drowning the old world for disobedience, cleaving the earth to swallow up some, sending down fire from heaven to consume others, smiting some at midnight like the first-born of Egypt, some at the sun-rising,
and as thou stoopest to man, submit to God, Fear him as if thou Sawest him throwing Angels out of heaven, drowning the old world for disobedience, cleaving the earth to swallow up Some, sending down fire from heaven to consume Others, smiting Some At midnight like the firstborn of Egypt, Some At the sunrising,
as if thou sawest him driving out the Pegs out of this faire Structure, pulling down the poles of this goodly stage, sapping the Universe, undermining the world, nulling the whole Creation, clashing the Heavens, melting the Elements,
as if thou Sawest him driving out the Pegs out of this fair Structure, pulling down the poles of this goodly stage, sapping the Universe, undermining the world, Nulling the Whole Creation, clashing the Heavens, melting the Elements,
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and turning this whole earth into a Bonfire, rifling the Graves, raising the dead, putting on his Judges Robes, stepping into a glorious Tribunal, passing sentence upon the quick and the dead;
and turning this Whole earth into a Bonfire, rifling the Graves, raising the dead, putting on his Judges Robes, stepping into a glorious Tribunal, passing sentence upon the quick and the dead;
Can thy heart but thrill, and thy conscience tremble at the thought of such a Superiour? Thou thinkest thou canst lay on heavy strokes, and speak formidably;
Can thy heart but thrill, and thy conscience tremble At the Thought of such a Superior? Thou Thinkest thou Canst lay on heavy Strokes, and speak formidably;
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yet hast thou an arme like God? and canst thou thunder with thy voyce like him? Job 40.9. Thou thinkest thy words shall stand, and whatsoever is decreed, or enjoyned by thee, thou wilt make havock but it shall be executed;
yet hast thou an arm like God? and Canst thou thunder with thy voice like him? Job 40.9. Thou Thinkest thy words shall stand, and whatsoever is decreed, or enjoined by thee, thou wilt make havoc but it shall be executed;
but, are thy resolutions as firme, and thy mandates as Magisteriall God's? No, Heaven and Earth shall passe away, rather then one tittle of his word shall fail:
but, Are thy resolutions as firm, and thy mandates as Magisterial God's? No, Heaven and Earth shall pass away, rather then one tittle of his word shall fail:
but cursed are they that doe not confirme all the words of Gods law to doe them, Deut. 27.26. Oh then let man be no longer the God, and God brought under man;
but cursed Are they that do not confirm all the words of God's law to do them, Deuteronomy 27.26. O then let man be no longer the God, and God brought under man;
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know his power, consider his authority, apply thy selfe to his will, conform thy selfe to his lawes, feare the least guilt before such a confounding Judge.
know his power, Consider his Authority, apply thy self to his will, conform thy self to his laws, Fear the least guilt before such a confounding Judge.
and shall God? must thou be born with, and shall not God be forborn? Hadst thou, and should not I? yes, this finding fault with Gods actions, is called an obstreperousnesse against the Almighty:
and shall God? must thou be born with, and shall not God be forborn? Hadst thou, and should not I? yes, this finding fault with God's actions, is called an obstreperousnesse against the Almighty:
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This sin is styled a grievance with an impatience, and unjust contradicting of God, the accusing of a punishing God, the hissing of a secret hatred, yea the biting of the Physitians hand, as if God could not decree any thing,
This since is styled a grievance with an impatience, and unjust contradicting of God, the accusing of a punishing God, the hissing of a secret hatred, yea the biting of the Physicians hand, as if God could not Decree any thing,
What is this, but to slide from the foundation in a gust? or for the Anchors to come home in a Tempest? How unseemly is it, that we should bring God to the test? summon him into the Court, revise his proceedings,
What is this, but to slide from the Foundation in a gust? or for the Anchors to come home in a Tempest? How unseemly is it, that we should bring God to the test? summon him into the Court, revise his proceedings,
But why do we thus lift up our tongues against God? or set our mouthes against heaven? Is not this to dig up the rottent bones of the Israelites? or to stigmatise our selves with their branded sins? Yes.
But why do we thus lift up our tongues against God? or Set our mouths against heaven? Is not this to dig up the rottent bones of the Israelites? or to stigmatise our selves with their branded Sins? Yes.
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that superciliousnesse is under the eyelids of mortification, and most self-estimation where seems most self-deniall; that they which pray most, do rise up from their knees with defying brows;
that superciliousness is under the eyelids of mortification, and most self-estimation where seems most self-denial; that they which pray most, do rise up from their knees with defying brows;
But oh beloved, let us abate of this high-mindednesse, if we be weaned from the brest, let us not have too much of the milk of vain glory hang upon our lips.
But o Beloved, let us abate of this high-mindedness, if we be weaned from the breast, let us not have too much of the milk of vain glory hang upon our lips.
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How then can we be great in our own eyes, when God doth excell us by many degrees? No, our qualifications are not to be thought of in respect of Gods perfections;
How then can we be great in our own eyes, when God does excel us by many Degrees? No, our qualifications Are not to be Thought of in respect of God's perfections;
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and what is the Black-more to the Bright God? The Sun-burnt Creature to the glorious Creatour? No, God doth every way out-vy thee, out-weigh thee, out-shine thee;
and what is the Blackmore to the Bright God? The Sunburnt Creature to the glorious Creator? No, God does every Way outvie thee, outweigh thee, outshine thee;
he was a Superiour, and he would not be made a Minor. No, Hadst thou? and should not I? It is a disgrace to recede from the interests of our callings, it is ignominy to pejorate our degrees.
he was a Superior, and he would not be made a Minor. No, Hadst thou? and should not I? It is a disgrace to recede from the interests of our callings, it is ignominy to pejorate our Degrees.
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prepotency should carry with it superlativenesse of worth, glorious Titles should beget Heroicall Brests, lest there be Nomen inane, & crimen immane, a vain name, and a main sin.
prepotency should carry with it superlativenesse of worth, glorious Titles should beget Heroical Breasts, lest there be Nome inane, & crimen immane, a vain name, and a main since.
The young man should not lose the vigour of his sappy years, nor the old man should not lose the reverence of his gray hairs, the Magistrate should not rip the fur out of his cap of Maintenance,
The young man should not loose the vigour of his sappy Years, nor the old man should not loose the Reverence of his grey hairs, the Magistrate should not rip the fur out of his cap of Maintenance,
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The Pythagoreans would never lay the left thigh over the right. Cato Major hated that Souldier that would move his hands walking, or his feet sighting.
The pythagoreans would never lay the left thigh over the right. Cato Major hated that Soldier that would move his hands walking, or his feet sighting.
What an infamous thing was it for Tiberius, that for two years after he was Emperour he never stirred foot out of Rome, and that afterwards he could not be drawn out of the Iland of Capreae, but there invented his detestable Frabricks of lust.
What an infamous thing was it for Tiberius, that for two Years After he was Emperor he never stirred foot out of Room, and that afterwards he could not be drawn out of the Island of Capreae, but there invented his detestable Frabricks of lust.
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And for Ninyas the Son of Ninus, who shut up himselfe in his Palace, shunning the sight of all men, thinking to have his satiety of unintermitted delights, and that to be free of all cares was the only felicity which did belong to a Prince;
And for Ninyas the Son of Ninus, who shut up himself in his Palace, shunning the sighed of all men, thinking to have his satiety of unintermitted delights, and that to be free of all Cares was the only felicity which did belong to a Prince;
And for Sardanapalus, who ended a famous Empire which had continued 1360 years, who for his immoderate licentiousness was firnamed the Absolute Effeaminate;
And for Sardanapalus, who ended a famous Empire which had continued 1360 Years, who for his immoderate licentiousness was firnamed the Absolute Effeaminate;
And for Alexander, who in his latter end was so highly corrupted, that it was said, Of a famous Emperour, he was become one of the Courtiers of Darius. And for Ptolomeus Philopater, who was wont to go up and down the streets with a Timbrell in his hand,
And for Alexander, who in his latter end was so highly corrupted, that it was said, Of a famous Emperor, he was become one of the Courtiers of Darius. And for Ptolemy Philopater, who was wont to go up and down the streets with a Timbrel in his hand,
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and spending out his daies in pleasure, he left government of all things to his Curtesan Agathoclia, and the bawd Onanthes; And for L. Verus Antonius, who was said to bring from the Parthian Battel, nothing but an army of Libertins,
and spending out his days in pleasure, he left government of all things to his Courtesan Agathoclia, and the bawd Onanthes; And for L. Verus Antonius, who was said to bring from the Parthian Battle, nothing but an army of Libertins,
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And for Julius 3d, who at Port Flumentane, when he was 70. years of age lived in such excesse of lust and riot, that it was said, that he entred the Popedom rather to enjoy it, then govern it.
And for Julius 3d, who At Port Flumentane, when he was 70. Years of age lived in such excess of lust and riot, that it was said, that he entered the Popedom rather to enjoy it, then govern it.
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Now is this to assert the honour of a place? or to dignify that which hath illustrated them? No, this is to vilipe greatnesse, or to embase noblenesse.
Now is this to assert the honour of a place? or to dignify that which hath illustrated them? No, this is to vilipe greatness, or to embase nobleness.
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He whose worth doth carry an adequate commensuration with his calling, is best skilled in Geometry, I might say he hath the best insight into Divinity;
He whose worth does carry an adequate commensuration with his calling, is best skilled in Geometry, I might say he hath the best insight into Divinity;
let thy words therefore be like one of them, and speak thou good. Yet it is neither the Kings displeasure, nor the Messengers flattery, can make him vary,
let thy words Therefore be like one of them, and speak thou good. Yet it is neither the Kings displeasure, nor the Messengers flattery, can make him vary,
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for thou wouldest be King, and accused him for seducing the priesthood, as if he had gotten Mercenary Chaplains to preach up his Title, and given him the lie;
for thou Wouldst be King, and accused him for seducing the priesthood, as if he had got Mercenary Chaplains to preach up his Title, and given him the lie;
yea the propheticall lure cannot take him, for he thinketh that these Altar-wights, and Vision-men, are not too much to be trusted, snares and gins he thought might be laid in the Temple it selfe.
yea the prophetical lure cannot take him, for he Thinketh that these Altar-wights, and Vision-men, Are not too much to be trusted, snares and begins he Thought might be laid in the Temple it self.
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yet it shall never be said that Nehemiah was a dastard, a Renegade, Retrogade, heel-changer, back-turner, faulterer, falsifier, fortune-seeker, fugitive.
yet it shall never be said that Nehemiah was a dastard, a Renegade, Retrograde, heel-changer, back-turner, faulterer, falsifier, fortune-seeker, fugitive.
Should such a man as I flee? who is he that being as I am, would go into the Temple to live? I will not go in, Neh. 6.10, 11. Epaminondas being accused,
Should such a man as I flee? who is he that being as I am, would go into the Temple to live? I will not go in, Neh 6.10, 11. Epaminondas being accused,
Indeed, saith he, my crime is great, that making bold with this short time, I have brought home to your State the conquest of all Lacedemonia, and Messenia. The valiant Captaine intimating, that a glorious victory was far to be preferred before time or law.
Indeed, Says he, my crime is great, that making bold with this short time, I have brought home to your State the conquest of all Lacedaemonian, and Messenia. The valiant Captain intimating, that a glorious victory was Far to be preferred before time or law.
Cato executing the Calphurnian Law, that no man should come to offices by bribery, the Candidates were so offended, that they set upon him with violence;
Cato executing the Calphurnian Law, that no man should come to Offices by bribery, the Candidates were so offended, that they Set upon him with violence;
when Darius therefore would have his Statue placed at Memphis, nigh to the statue of Sesostris, the High-priest would by no meanes yeeld to it, saying that Darius had not yet attained to the honour of Sesostris his attempts.
when Darius Therefore would have his Statue placed At Memphis, High to the statue of Sesostris, the High priest would by no means yield to it, saying that Darius had not yet attained to the honour of Sesostris his attempts.
Severus the Emperour being sick of the Gout, the Souldiers in an heady humour saluted his Son Bassianus (afterwards called Caracalla ) Augustus Severus, highly displeased at the passage, cited them all to the Tribunall,
Severus the Emperor being sick of the Gout, the Soldiers in an heady humour saluted his Son Bassianus (afterwards called Caracalla) Augustus Severus, highly displeased At the passage, cited them all to the Tribunal,
The couragious old man seeing himselfe assaulted by his inferiours, princely vindicated the honour of his place, shewing them that a good Governour was not to be cast away for a lame legge;
The courageous old man seeing himself assaulted by his inferiors, princely vindicated the honour of his place, showing them that a good Governor was not to be cast away for a lame leg;
and immoderately extolling the power of their great Lords of the City, the Emperour thinking it unseemly, that they which came to begge for favours, should too much magnifie their own greatnesse, told them they should have nothing from him, till they knew how to speak more submissively,
and immoderately extolling the power of their great lords of the city, the Emperor thinking it unseemly, that they which Come to beg for favours, should too much magnify their own greatness, told them they should have nothing from him, till they knew how to speak more submissively,
or the parties voluntary consent, resolutely told him, that he had been forty years learning the two first letters of the Alphaphet, A. B. that is, to know how to be made an Abbot,
or the parties voluntary consent, resolutely told him, that he had been forty Years learning the two First letters of the Alphaphet, A. B. that is, to know how to be made an Abbot,
and he should be forty yeares longer before he should learne the two next letters C. D. by which he meant Cede; that is, that he could not understand how to yield up an Abbotship.
and he should be forty Years longer before he should Learn the two next letters C. D. by which he meant Cede; that is, that he could not understand how to yield up an Abbotship.
When the Athenians sent the Thebans word that they had made an happy peace with Alexander Pheraeus, because hee Promised them by the benefit of this league he would sell them a pound of flesh for an half farthing, the Thebans taking this as a mock put upon them, they wished Epaminondas to return them this answer, that if they had concluded any thing in this peace prejudiciall to the state of Thebes, that they would send their Generall to burn down all their Forrests,
When the Athenians sent the Thebans word that they had made an happy peace with Alexander Pheraeus, Because he Promised them by the benefit of this league he would fell them a pound of Flesh for an half farthing, the Thebans taking this as a mock put upon them, they wished Epaminondas to return them this answer, that if they had concluded any thing in this peace prejudicial to the state of Thebes, that they would send their General to burn down all their Forests,
and even trembled to be their own propugnatours? Where are their emblasoned armes? where are the crests of their escutcheons? they have forfeyted their arms, they have steined their blood;
and even trembled to be their own propugnatours? Where Are their emblasoned arms? where Are the crests of their escutcheons? they have forfeited their arms, they have stained their blood;
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Oh what a fetter is the golden chain? what an intoxicating bowl is the cup, that doth run over with earthly abundance? their esteem is starved to get the bread of increase,
O what a fetter is the golden chain? what an intoxicating bowl is the cup, that does run over with earthly abundance? their esteem is starved to get the bred of increase,
the fane doth turn according as the wind of security doth blow, and the ship doth sail according as the rudder of self preservation doth steer. These are no Statesmen, Estates-men;
the fane does turn according as the wind of security does blow, and the ship does sail according as the rudder of self preservation does steer. These Are no Statesmen, Estate men;
as ye valew your places, illustre them; as ye tender your dignities, leave them dignities; lose not an inch of your stature, embezle not your stock, sell not your Birthright;
as you value your places, illustre them; as you tender your dignities, leave them dignities; loose not an inch of your stature, embezzle not your stock, fell not your Birthright;
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For Hadst thou? and should not I? Shall not the Judge of all the Earth do right? and shall not the Judge of all the Earth have right? That is a penurious religion, which doth feed it self to the full,
For Hadst thou? and should not I? Shall not the Judge of all the Earth do right? and shall not the Judge of all the Earth have right? That is a penurious Religion, which does feed it self to the full,
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thy customes, usages, laws, and limits must be looked to, but here people are discharged of all ties, free grace doth make them free of all laws, there are pure professours, which say they are beyond duties, beyond Ordinances:
thy customs, usages, laws, and Limits must be looked to, but Here people Are discharged of all ties, free grace does make them free of all laws, there Are pure professors, which say they Are beyond duties, beyond Ordinances:
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thou must be reverenced, and worshipped, but the more sawcy and rude men are with God, the more fervent and devout they are, not so much as salute him with a prayer at the entrance into his house,
thou must be reverenced, and worshipped, but the more saucy and rude men Are with God, the more fervent and devout they Are, not so much as salute him with a prayer At the Entrance into his house,
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and Numinalities? Shall not the generall include particulars? shall not the Landlord have all the rights of the Tenant? Shalt thou which dost sit upon thy wooden chair,
and Numinalities? Shall not the general include particulars? shall not the Landlord have all the rights of the Tenant? Shalt thou which dost fit upon thy wooden chair,
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nor create a guat, whose feet do daily touch the Earth, and hast none but a company of Flesh-worms creeping about thee as Attendants, vie priviledges with him which doth sit upon a Throne? who is bigger then the whole Creation, whose garments are as wite as swow, the hairs of his head like the pure wooll? which formeth the Mountains, createth the wind, buildeth his stories in the Heavens,
nor create a guat, whose feet do daily touch the Earth, and hast none but a company of Flesh-worms creeping about thee as Attendants, vie privileges with him which does fit upon a Throne? who is bigger then the Whole Creation, whose garments Are as wite as swow, the hairs of his head like the pure wool? which formeth the Mountains, Createth the wind, builds his stories in the Heavens,
Now let us come to the stream which should flow from it, and that is mercy, sparing; Should not I spare? From hence observe, that Gods naturall inclination is to compassion;
Now let us come to the stream which should flow from it, and that is mercy, sparing; Should not I spare? From hence observe, that God's natural inclination is to compassion;
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indeed ordinative justice is in God essentially, but punitive justice is in God accidentally, because it is a strange worke, strange from his sweet nature.
indeed ordinative Justice is in God essentially, but punitive Justice is in God accidentally, Because it is a strange work, strange from his sweet nature.
He doth wait, that he may have mercy upon him, Isai. 30.18. Instead of bringing in an ext inguisher, he doth light up a Candle, Psal. 18.28. instead of searing up the roots, he is as the dew to the roots, Hos. 14.5. his cup is a cup of consolation, Jer. 16.7. his bands are bands of love, Hos. 11.4. mercies are the sounding of his bowels, Isai. 63.15. the shining of his face, Dan. 9.17. he doth take no delight in wounding, but healing, Hos. 14.14. not in recording trespasses, but blotting them out, Nehe. 4.5.
He does wait, that he may have mercy upon him, Isaiah 30.18. Instead of bringing in an Ext inguisher, he does Light up a Candle, Psalm 18.28. instead of searing up the roots, he is as the due to the roots, Hos. 14.5. his cup is a cup of consolation, Jer. 16.7. his bans Are bans of love, Hos. 11.4. Mercies Are the sounding of his bowels, Isaiah 63.15. the shining of his face, Dan. 9.17. he does take no delight in wounding, but healing, Hos. 14.14. not in recording Trespasses, but blotting them out, Neh 4.5.
If people have any remorsefull preparations in them, the comforter which should relieve their soules is not farre from them, Lam. 1.16. if they can restore their obedience, he will restore comforts to them, Isai. 57.18. if he would be accounted to abound in any thing, it is to be rich in mercy, Eph. 2.4. if he would be honoured in any thing, it is in being magnified in mercy, Gen. 19.19. The Saints, which cannot rely upon him for every thing, yet they can depend upon Him for this;
If people have any remorseful preparations in them, the comforter which should relieve their Souls is not Far from them, Lam. 1.16. if they can restore their Obedience, he will restore comforts to them, Isaiah 57.18. if he would be accounted to abound in any thing, it is to be rich in mercy, Ephesians 2.4. if he would be honoured in any thing, it is in being magnified in mercy, Gen. 19.19. The Saints, which cannot rely upon him for every thing, yet they can depend upon Him for this;
for Why dost thou not pardon my transgression, and take away my iniquity? Job 7.21. Spare thy people, O God, and give not over thy heritage as a reproach, Joel 2.17. Spare me according to thy great mercy, Nehe. 13.22. and I will spare them as a father spareth his own children, Mal. 3.17. A Judge oftentimes cannot forgive, because he is tied to the will of another;
for Why dost thou not pardon my Transgression, and take away my iniquity? Job 7.21. Spare thy people, Oh God, and give not over thy heritage as a reproach, Joel 2.17. Spare me according to thy great mercy, Neh 13.22. and I will spare them as a father spares his own children, Malachi 3.17. A Judge oftentimes cannot forgive, Because he is tied to the will of Another;
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Therefore let none say, that we have a rigid God: no, the Lord with whom we have to doe is very pittifull, James 5.11. Know ye not his name? it is the father of mercies, 2 Cor. 1.3. Know ye not his Throne? it is the Throne of Grace, Heb. 4.16.
Therefore let none say, that we have a rigid God: no, the Lord with whom we have to do is very pitiful, James 5.11. Know you not his name? it is the father of Mercies, 2 Cor. 1.3. Know you not his Throne? it is the Throne of Grace, Hebrew 4.16.
The molten Sea, the Shewbread, the bright Lampes, the sweet Incense, the Smoak of the sacrifices, Moses Chayr, Aarons breast-plate, the preaching of the Cross, the keyes of the Kingdome of heaven, doe not all these proclaim mercy? who would ever enter into a sanctuary, heare counsail, search conscience, look up to heaven, pray,
The melted Sea, the Shewbread, the bright Lamps, the sweet Incense, the Smoke of the Sacrifices, Moses Chair, Aaron's breastplate, the preaching of the Cross, the keys of the Kingdom of heaven, do not all these proclaim mercy? who would ever enter into a sanctuary, hear counsel, search conscience, look up to heaven, pray,
or sancrifice, name a God, or think of the tree of life, which is in the midst of the paradise of God? if there were no mercy? Doe not all visions, revelations, covenants, promises, messages, mysteries, legall purifications, evangelicall pacifications, confirm this? Yes, mercy is the ayr in which we breathe, the dayly light which doth shine about us, the gracious rain of Gods inheritance, it is the publique spring for all the thirsty, the common Hospitall for all the needy, all the streets of the Church are paved with these stones,
or sancrifice, name a God, or think of the tree of life, which is in the midst of the paradise of God? if there were no mercy? Do not all visions, revelations, Covenants, promises, messages, Mysteres, Legal purifications, Evangelical pacifications, confirm this? Yes, mercy is the air in which we breathe, the daily Light which does shine about us, the gracious rain of God's inheritance, it is the public spring for all the thirsty, the Common Hospital for all the needy, all the streets of the Church Are paved with these stones,
if it were not watered with these Rivers? It is mercy that doth take us out of the wombe, feed us in the dayes of our pilgrimmage, furnish us with a souls stock, close up our eyes in peace,
if it were not watered with these rivers? It is mercy that does take us out of the womb, feed us in the days of our pilgrimmage, furnish us with a Souls stock, close up our eyes in peace,
It is the first Petitioners suit, and the first Believers Article, the contemplation of Enoch, the confidence of Abraham, the Syrophoenicians Physick, Mary Magdalens laver, St Peters teare-stancher, St Pauls scale-dropper, the expedient of the penitent, the extasie of the reconciled, the Saints Hosannah, the Angels Hallelujah. By this Noah swam in the Ark, Moses was taken out of the Bul-rushes, Jonas lived in the belly of the Whale, the three Children walked in the fiery furnance,
It is the First Petitioners suit, and the First Believers Article, the contemplation of Enoch, the confidence of Abraham, the Syrophoenicians Physic, Marry Magdalene laver, Saint Peter's teare-stancher, Saint Paul's scale-dropper, the expedient of the penitent, the ecstasy of the reconciled, the Saints Hosannah, the Angels Hallelujah. By this Noah swam in the Ark, Moses was taken out of the Bulrushes, Jonah lived in the belly of the Whale, the three Children walked in the fiery Furnace,
but my kindnesse shall not depart from thee, neither shall the covenant of my peace be removed saith the Lord, that hath mercy on thee, Isai. 54.10. Thou O Lord art a God full of compassion, and gracious, long-suffering, and plenteous in mercy, Psal. 86.15.
but my kindness shall not depart from thee, neither shall the Covenant of my peace be removed Says the Lord, that hath mercy on thee, Isaiah 54.10. Thou Oh Lord art a God full of compassion, and gracious, long-suffering, and plenteous in mercy, Psalm 86.15.
Yea, he is usually called in Scripture, Miserator, & misericors, The mercifull, and gracious God; Mercy being so in God, that it is constitutive, and formally denominating Him;
Yea, he is usually called in Scripture, Miserator, & misericors, The merciful, and gracious God; Mercy being so in God, that it is constitutive, and formally denominating Him;
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For what is mercy? but an efflux of a sweet disposition, a sympathizing affection, a remedying vertue, a remitting vertue, a prompt vertue, which doth but expect a call,
For what is mercy? but an efflux of a sweet disposition, a sympathizing affection, a remedying virtue, a remitting virtue, a prompt virtue, which does but expect a call,
and it doth present it selfe; for he will be gratious unto thee at the voyce of thy cry, Isai. 30.19. Which doth imbrace, when it might strike; accept, when it might abhor;
and it does present it self; for he will be gracious unto thee At the voice of thy cry, Isaiah 30.19. Which does embrace, when it might strike; accept, when it might abhor;
If less than the least, then how shall he deposite for the greatest? Now how shall this necessitous creature be relieved? The bitings of want are sharp and bitter.
If less than the least, then how shall he deposit for the greatest? Now how shall this necessitous creature be relieved? The bitings of want Are sharp and bitter.
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for hath nature with all her endowments any claim in this tenure? No, till God hath spared, there is nothing but the sword of justice held to the throat:
for hath nature with all her endowments any claim in this tenure? No, till God hath spared, there is nothing but the sword of Justice held to the throat:
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Can two walk together except they be agreed? Amos 3.3. Can God, and man consort together, except they be reconciled? no, as Bassianus, and Geta so long as they were in contention parted the Palace, and would not sit at the same Table;
Can two walk together except they be agreed? Amos 3.3. Can God, and man consort together, except they be reconciled? no, as Bassianus, and Geta so long as they were in contention parted the Palace, and would not fit At the same Table;
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what freedom can he expect that is holden with the cords of his iniquity? what pleasant fruit can there be tasted from that Plant, whose root beareth gall,
what freedom can he expect that is held with the cords of his iniquity? what pleasant fruit can there be tasted from that Plant, whose root bears Gall,
then of Mercy. Oh was ever a Benefactour thus contemned? Nay, was ever a Preserver thus neglected? doth it not rescue us? doth it not spare us? and was ever indulgence, a pardoning vertue,
then of Mercy. O was ever a Benefactor thus contemned? Nay, was ever a Preserver thus neglected? does it not rescue us? does it not spare us? and was ever indulgence, a pardoning virtue,
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so ill intreated? so disesteemed? No. When Philip was conquered, and the Grecians upon it expected nothing but slavery, Titus Flaminius proclaiming life,
so ill entreated? so disesteemed? No. When Philip was conquered, and the Greeks upon it expected nothing but slavery, Titus Flaminius proclaiming life,
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and liberty, the despairing people were so transported wth it, that they gave such a shout, that the very birds in the ear fell down dead with the noise.
and liberty, the despairing people were so transported with it, that they gave such a shout, that the very Birds in the ear fell down dead with the noise.
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When Frederick had subdued Millain, and, by the perswasion of Uladislaus, he had forgiven them an horrid outrage committed against him, they took it so kindly, that besides other rich gifts they honoured him with, they sent him the Candlestick of Salomon. But where are our Songs,
When Frederick had subdued Millain, and, by the persuasion of Vladislaus, he had forgiven them an horrid outrage committed against him, they took it so kindly, that beside other rich Gifts they honoured him with, they sent him the Candlestick of Solomon. But where Are our Songs,
not the casting a judgement out of Court, than Gods casting sins behind his back; not the pardoning signet, than Gods setting us as a seal upon his heart;
not the casting a judgement out of Court, than God's casting Sins behind his back; not the pardoning signet, than God's setting us as a seal upon his heart;
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Oh how should we dance about this appeasing Altar, bow towards this propitiatory, smell with a fragancy the costly perfumes which come steaming out of this golden Censer? But alas we spunge out the memory of benefits, raze out the characters of preservation, we eye not our rescues after they are reached forth unto us;
O how should we dance about this appeasing Altar, bow towards this propitiatory, smell with a fragrancy the costly perfumes which come steaming out of this golden Censer? But alas we sponge out the memory of benefits, raze out the characters of preservation, we eye not our rescues After they Are reached forth unto us;
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Oh what despisers are we of favours? what a lethargy is there of mercies? how seldome do we kisse Gods sparing hand? Is this sense? is this discerning? is this gratitude? is this devotion? Do ye thus requite the Lord, oh foolish people? Let me pull the vail from the face of this beautifull Rachel, and shew you what an amiable Creature she is;
O what despisers Are we of favours? what a lethargy is there of Mercies? how seldom do we kiss God's sparing hand? Is this sense? is this discerning? is this gratitude? is this devotion? Do you thus requite the Lord, o foolish people? Let me pull the Vail from the face of this beautiful Rachel, and show you what an amiable Creature she is;
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I do not say, it is that which gave you the first quickning, inched you in the womb, rocked you in the cradle, set you upon your leggs, gave you feature and stature, rudiments and reason, favour and fame, which bought every cloth to your backs, hath put the keyes of your houses into your hands, furnished your Wardrobes, burnished your Dining-chambers, opened your shops, steered home your ships, stored your Warehouses, guided Customers to your thresholds, filled your Coffers whereby ye are able to trade with the greatest; and purchase with the richest;
I do not say, it is that which gave you the First quickening, inched you in the womb, rocked you in the cradle, Set you upon your legs, gave you feature and stature, rudiments and reason, favour and fame, which bought every cloth to your backs, hath put the keys of your houses into your hands, furnished your Wardrobes, burnished your Dining chambers, opened your shops, steered home your ships, stored your Warehouses, guided Customers to your thresholds, filled your Coffers whereby you Are able to trade with the greatest; and purchase with the Richest;
which hath brought you from the single to the second services, from the Stall to the Summer-house, from the coorse dresse to the Livery, and the golden Chain;
which hath brought you from the single to the second services, from the Stall to the Summer-house, from the course dress to the Livery, and the golden Chain;
Oh beloved have ye tender skins? can your shoulders endure no burthens? do ye love to be kept from the hour of temptation? do ye desire with the woman in the Revelation to have the two wings of an Eagle to fly from dangers? can ye not endure to be chastned with the rod of men, broken with a tempest, to be tossed like a ball in a large Country, to be fanned in the gate of the land, to be set as a mark for the arrow, to have your teeth broken with gravell stones, to drink the water of gall,
O Beloved have the tender skins? can your shoulders endure no burdens? do you love to be kept from the hour of temptation? do you desire with the woman in the Revelation to have the two wings of an Eagl to fly from dangers? can you not endure to be chastened with the rod of men, broken with a tempest, to be tossed like a ball in a large Country, to be fanned in the gate of the land, to be Set as a mark for the arrow, to have your teeth broken with gravel stones, to drink the water of Gall,
or afflictions wreathed about your necks? Doth the least distresse drive you into passions, make your hearts melt within you, discruciate you, exanimate you, cause you to tear your own flesh, make a wayling like the Dragons,
or afflictions wreathed about your necks? Does the least distress drive you into passion, make your hearts melt within you, discruciate you, exanimate you, cause you to tear your own Flesh, make a wailing like the Dragons,
and is all the Earth dumb? doth that spare, and are we speechlesse? Zeal then, where are thy sparks? Devotion where is thy fervent tongue? what is all the worship of the times,
and is all the Earth dumb? does that spare, and Are we speechless? Zeal then, where Are thy sparks? Devotion where is thy fervent tongue? what is all the worship of the times,
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and hid you in the secret pavilion? Oh therefore when this glorious Queen doth enter your streets, let all the Bells in the steeple, all the Tongues in the Professors heads, ring a peal to the honour of mercy;
and hid you in the secret pavilion? O Therefore when this glorious Queen does enter your streets, let all the Bells' in the steeple, all the Tongues in the Professors Heads, ring a peal to the honour of mercy;
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Take away mercy, and what might we be, but the spoils of divine justice? If our punishments were equall to our provocations, what should we be but the miserable of the world? we have nothing but Compassion to be the Citadell of the Nation, the Counterscarpe against battering judgements;
Take away mercy, and what might we be, but the spoils of divine Justice? If our punishments were equal to our provocations, what should we be but the miserable of the world? we have nothing but Compassion to be the Citadel of the nation, the Counterscarp against battering Judgments;
It is the mercy of the Lord, that we are not consumed, Lam. 3.22. We have sins enough amongst us to bring all the plagues of Egypt upon us, to levell our Walls like Jerichoes, to consume us into the cinders of Sodome and Gomorrah; Ah sinfull Nation! ah people laden with iniquity!
It is the mercy of the Lord, that we Are not consumed, Lam. 3.22. We have Sins enough among us to bring all the plagues of Egypt upon us, to level our Walls like Jericho's, to consume us into the cinders of Sodom and Gomorrah; Ah sinful nation! ah people laden with iniquity!
a seed of evill doers, Isa. 1.4. in all our doings our sins doe appeare, Ezek. 21.24. we have deeply corrupted our selves, as in the dayes of Gibeah, Hos. 9.9. there are our manifold transgressions, and mighty sins, Amos 5.12.
a seed of evil doers, Isaiah 1.4. in all our doings our Sins do appear, Ezekiel 21.24. we have deeply corrupted our selves, as in the days of Gibeah, Hos. 9.9. there Are our manifold transgressions, and mighty Sins, Amos 5.12.
for, the riot and excesse, pride and insolency, spleen and malice, fraud and falshood, oppression and cruelty, forgery and bribery, perfidiousnesse and perjury, hypocrisie and apostasie, perverting of truth and persecuting of Religion in this Nation, is such, that we seem to be nothing but a hold of foul spirits,
for, the riot and excess, pride and insolency, spleen and malice, fraud and falsehood, oppression and cruelty, forgery and bribery, perfidiousness and perjury, hypocrisy and apostasy, perverting of truth and persecuting of Religion in this nation, is such, that we seem to be nothing but a hold of foul spirits,
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we might think we heard the noise of a Nationall down-fall in these execrable courses, as Zozimas the Monk of Palestine heard the crack of perishing Antioch a long time before it came;
we might think we herd the noise of a National downfall in these execrable courses, as Zozimas the Monk of Palestine herd the Crac of perishing Antioch a long time before it Come;
yea, at the approach of these ruining judgements, the whole Land might seem to be warned with a loud summons, as at the approach of Attila into the Roman Territories, a voyce was heard often in the night, Italy look to thy selfe.
yea, At the approach of these ruining Judgments, the Whole Land might seem to be warned with a loud summons, as At the approach of Attila into the Roman Territories, a voice was herd often in the night, Italy look to thy self.
What place may seem to be safe amongst us? what priviledge secure? our Castle-gates might seem to unbar, of themselves, our Fortresses to sink, our Temple-doors to shut up, our Ordinances to take shipping to sayl into some forraigne Country.
What place may seem to be safe among us? what privilege secure? our Castle-gates might seem to unbar, of themselves, our Fortresses to sink, our Temple-doors to shut up, our Ordinances to take shipping to sail into Some foreign Country.
as if no comfort could enter, for this were to loose the Shute-Anchor. Oh therefore when we want bread, let us knock up our friend at mid night to relieve us;
as if no Comfort could enter, for this were to lose the Shute-Anchor. O Therefore when we want bred, let us knock up our friend At mid night to relieve us;
that no Wolfe is more unreconcilable, nor no Leopard or Tiger more unappeaseable; that the wildest beast that doth range upon earth, is not more mercilesse than man.
that no Wolf is more unreconcilable, nor no Leopard or Tiger more unappeasable; that the Wildest beast that does range upon earth, is not more merciless than man.
Do not all Courts of justice feel this intractablenesse? Do not all Prisons cry out of this inflexibleness? Yes, wo be to him that comes under the fury of an enraged neighbour;
Do not all Courts of Justice feel this intractableness? Do not all Prisons cry out of this inflexibleness? Yes, woe be to him that comes under the fury of an enraged neighbour;
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It is observed of Pope Paul the 4th, that those grudges which he once conceived against men, that they never after left festring in his breast. Justinian the 2d. who is usually called Rhinotinetus, being in a great danger to be cast away in a Tempest, was desired by Myaces, that he would take a vow to pardon his enemies, that the Tempests might cease;
It is observed of Pope Paul the 4th, that those grudges which he once conceived against men, that they never After left festering in his breast. Justinian the 2d. who is usually called Rhinotinetus, being in a great danger to be cast away in a Tempest, was desired by Myaces, that he would take a Voelli to pardon his enemies, that the Tempests might cease;
but saith he, Let God rather drown me here, then I will spare one enemy. Plutarch being chosen to be Arbitrator between two brethren, the one a common man,
but Says he, Let God rather drown me Here, then I will spare one enemy. Plutarch being chosen to be Arbitrator between two brothers, the one a Common man,
Thus ye have seen the exulcerated spirits of men, and how this Devill of Malice (above all the black infernal spirits) if it once get possession, will not be cast out without much difficulty and danger.
Thus you have seen the exulcerated spirits of men, and how this devil of Malice (above all the black infernal spirits) if it once get possession, will not be cast out without much difficulty and danger.
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In a malicious mans house are nothing but Warrants, and Writs, and Attachments, and Executions; Vulcan himself was never such a forge-striker, nor Cyclops such an Anvil beater.
In a malicious men house Are nothing but Warrants, and Writs, and Attachments, and Executions; Megalo himself was never such a forge-striker, nor Cyclops such an Anvil beater.
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Feavers have but their fits, malignant Planets but their Seasons, deluges but their suddain inundations; but there is neither term, limit, nor period, to an hatefull mans rage, and fury.
Fevers have but their fits, malignant Planets but their Seasons, deluges but their sudden inundations; but there is neither term, limit, nor Period, to an hateful men rage, and fury.
Absalon that stayed three years in Geshur, Jacob that served Laban twenty years, the infirm man at the Poole of Bethesda, that was sick of his disease eight and thirty years, had a shorter time for their miseries,
Absalom that stayed three Years in Geshur, Jacob that served Laban twenty Years, the infirm man At the Pool of Bethesda, that was sick of his disease eight and thirty Years, had a shorter time for their misery's,
why should ye be so unappeaseable? The Ornament of the age is the affectionate person, the Mirrour of the times is the placable, peaceable creature, which doth feel least of the sting of injuries,
why should you be so unappeasable? The Ornament of the age is the affectionate person, the Mirror of the times is the placable, peaceable creature, which does feel least of the sting of injuries,
Clear your grounds from noysome weeds, build with planed Timber, drink no dreggs, eat no Bears flesh, set no snares, dig no pitfalls, paint no Crocodiles upon your doreposts, have no Panthers in your galleries, purge out leaven, expell poyson, keep no goaring cattell in your pastures, breed no fierce whelps to worry your neighbours.
Clear your grounds from noisome weeds, built with planed Timber, drink no dregs, eat no Bears Flesh, Set no snares, dig no pitfalls, paint no Crocodiles upon your doreposts, have no Panthers in your galleries, purge out leaven, expel poison, keep not goring cattle in your pastures, breed no fierce whelps to worry your neighbours.
Consider how your Saviour was like a Sheep upon Earth, which did not open his mouth, and that in Heaven be sitteth like a Lamb in the midst of the Throne;
Consider how your Saviour was like a Sheep upon Earth, which did not open his Mouth, and that in Heaven be Sitteth like a Lamb in the midst of the Throne;
Now let us come to the Channell, Nineveh that great City, wherein are more, than sixscore thousand Persons, that cannot discerne between their right hand,
Now let us come to the Channel, Nineveh that great city, wherein Are more, than sixscore thousand Persons, that cannot discern between their right hand,
In which words there are three things considerable. 1. The name of a place, Nineveh, 2. The nature of the place, that great City, 3. The description of it, wherein are more than sixscore thousand persons, that connot discern between their right hand and their left hand; and also much Cattle.
In which words there Are three things considerable. 1. The name of a place, Nineveh, 2. The nature of the place, that great city, 3. The description of it, wherein Are more than sixscore thousand Persons, that connote discern between their right hand and their left hand; and also much Cattle.
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and here indeed is the incentive of Divine commiseration. For so soon as God saw his message entertained, he is no longer an Adversary, but an Advocate;
and Here indeed is the incentive of Divine commiseration. For so soon as God saw his message entertained, he is no longer an Adversary, but an Advocate;
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Yea, he doth reason with Jonah, why Nineveh having confessed the fact, and put her self upon the mercy of the Court, God should not recall his sentence,
Yea, he does reason with Jonah, why Nineveh having confessed the fact, and put her self upon the mercy of the Court, God should not Recall his sentence,
Who will ever blush for sin, if abasement be despised? or shed tears, if the weeping transgressour be judged? these then having found out their sin, I can no longer pursue it;
Who will ever blush for since, if abasement be despised? or shed tears, if the weeping transgressor be judged? these then having found out their since, I can no longer pursue it;
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And that God did not spare Nineveh for the bare Walls, but for the repentance within the walls, is the judgement of the most learned Expositors, Nineveh expressing repentance at the preaching of Jonah, it did escape the threatned punishment, saith Chelmannus.
And that God did not spare Nineveh for the bore Walls, but for the Repentance within the walls, is the judgement of the most learned Expositors, Nineveh expressing Repentance At the preaching of Jonah, it did escape the threatened punishment, Says Chelmannus.
because Jonah had seen it before; but he gave them the spirit of repentance, that all might be saved, saith Ribera. By the judgment of these then, and many more, it is apparent;
Because Jonah had seen it before; but he gave them the Spirit of Repentance, that all might be saved, Says Ribera. By the judgement of these then, and many more, it is apparent;
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and because they did not spare repentance, he would have them spared for their repentance. Should not I spare Nineveh, that is, Nineveh the repaired and renewed?
and Because they did not spare Repentance, he would have them spared for their Repentance. Should not I spare Nineveh, that is, Nineveh the repaired and renewed?
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God can no longer be angry, than whilst men stand out against him; if the flag of defiance be pulled down, God doth instantly listen to an accommodation;
God can no longer be angry, than while men stand out against him; if the flag of defiance be pulled down, God does instantly listen to an accommodation;
the liablenesse then unto death is gone, so soon as this vitall principle doth enter: how can God exact any thing for sinne, when the penitents will hath destroyed it;
the liableness then unto death is gone, so soon as this vital principle does enter: how can God exact any thing for sin, when the penitents will hath destroyed it;
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I know there are many curious questions about sin, as whether the sin of Adam which effectively vitiated whole nature, be greater than the sin against the Holy Ghost, which objectively is not onely against the love,
I know there Are many curious questions about since, as whither the since of Adam which effectively vitiated Whole nature, be greater than the since against the Holy Ghost, which objectively is not only against the love,
and whether man be obliged to the sinnes of all his fore-fathers, as well as to the sinnes of Adam, because we are baptized into the remission of sinnes, and not sin;
and whither man be obliged to the Sins of all his Forefathers, as well as to the Sins of Adam, Because we Are baptised into the remission of Sins, and not since;
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Whether pardoned sinnes be quite abolished, or whether upon reiterated transgression they doe not return: whether the preterition of good, or the perpetration of evill;
Whither pardoned Sins be quite abolished, or whither upon reiterated Transgression they do not return: whither the preterition of good, or the perpetration of evil;
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or if ye will, whether the sinne of omission, or commission, be the greatest; and whether to the formall deordination of sinne, there be absolutely required a compleat consent,
or if you will, whither the sin of omission, or commission, be the greatest; and whither to the formal deordination of sin, there be absolutely required a complete consent,
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but repentance doth answer all these Problems, and take away all these scruples for repentance is a reparation, a purgation, a remedy, a redintegration:
but Repentance does answer all these Problems, and take away all these scruples for Repentance is a reparation, a purgation, a remedy, a redintegration:
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I do not say but the Macula, the spot of sin, may remaine till the day of judgement, there to the greater glory of the Redeemer, to be covered with the righteousnesse of Christ;
I do not say but the Macula, the spot of since, may remain till the day of judgement, there to the greater glory of the Redeemer, to be covered with the righteousness of christ;
No, God hath received his ransome, Exod. 30.12. the emnity is slaine, Ephe. 2.16. there is an healing, Hos. 14.5. as steyned as they were before, they are made as wool, and as white as snow, Isai. 1.18. their blood is washed away, Ezek. 16.9. the iniquity of Israel shall be sought for, and there shall be none, and the sins of Judah, but they shall not be found, Jer. 50.20. The penitent doth become forthwith a favorite, and is a darling in his Princes eye.
No, God hath received his ransom, Exod 30.12. the Enmity is slain, Ephes 2.16. there is an healing, Hos. 14.5. as stained as they were before, they Are made as wool, and as white as snow, Isaiah 1.18. their blood is washed away, Ezekiel 16.9. the iniquity of Israel shall be sought for, and there shall be none, and the Sins of Judah, but they shall not be found, Jer. 50.20. The penitent does become forthwith a favourite, and is a darling in his Princes eye.
Doth the humbled sinner seek for acceptance, and doth the soul long hang in suspence? is the Petition laid aside? is there no answer to be gotten from Court? Yes, the Holy Ghost knoweth no delayes, justification is in an instant.
Does the humbled sinner seek for acceptance, and does the soul long hang in suspense? is the Petition laid aside? is there no answer to be got from Court? Yes, the Holy Ghost Knoweth no delays, justification is in an instant.
David doth get souls-ease with a breath, I have sinned against the Lord, saith the King, The Lord hath put away thy sin, saith the Prophet, 2 Sam. 12.13. Mary Magdalen doth not depart out of Christ's presence without her pardon in her hand, no she sought for it by teares:
David does get souls-ease with a breath, I have sinned against the Lord, Says the King, The Lord hath put away thy since, Says the Prophet, 2 Sam. 12.13. Marry Magdalen does not depart out of Christ's presence without her pardon in her hand, no she sought for it by tears:
And he said unto her, thy sins are forgiven thee, Luk 7.48. Zacheus is not put to expectation, what the issue of his humble acknowledgement of Christ should be;
And he said unto her, thy Sins Are forgiven thee, Luk 7.48. Zacchaeus is not put to expectation, what the issue of his humble acknowledgement of christ should be;
no he had called him Lord, and he shall presently find him a Lord, for This day salvation is come to this house, Luk. 19.9. This Deiopeia can be the Mother of none but a faire Progeny, none but amiable beauties come out of the wombe of repentance.
no he had called him Lord, and he shall presently find him a Lord, for This day salvation is come to this house, Luk. 19.9. This Deiopeia can be the Mother of none but a fair Progeny, none but amiable beauty's come out of the womb of Repentance.
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and the Urim and Thummim not to be a certain Oracle to resolve doubts, then I will suspect repentance to be an infallible Charter for spirituall liberties.
and the Urim and Thummim not to be a certain Oracle to resolve doubts, then I will suspect Repentance to be an infallible Charter for spiritual Liberties.
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Oh that thou wert penitent, I would shew thee the Serpents sting falling out of thy sides, the Angell of the bottomlesse pit dropping his keyes out of his hand, the Accuser of the brethren standing speechlesse in Gods Court, this Jordan washing thee cleane, this Bethesda healing thee of thy mortall disease, the Angels of heaven comming forth to salute thee,
O that thou Wertenberg penitent, I would show thee the Serpents sting falling out of thy sides, the Angel of the bottomless pit dropping his keys out of his hand, the Accuser of the brothers standing speechless in God's Court, this Jordan washing thee clean, this Bethesda healing thee of thy Mortal disease, the Angels of heaven coming forth to salute thee,
and none shall be able to lay hands on him, if he hath but past this red Sea, the Egyptians whom he hath seen to day, he shall see no more hereafter, they all lay pickling in that brine, drinking their last in that deep,
and none shall be able to lay hands on him, if he hath but passed this read Sea, the egyptians whom he hath seen to day, he shall see no more hereafter, they all lay pickling in that brine, drinking their last in that deep,
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The penitent, and his sins are parted, as Moses left the Court, when he took upon him to be a deliverer to Israel, and Zacheus left his Publicans office,
The penitent, and his Sins Are parted, as Moses left the Court, when he took upon him to be a deliverer to Israel, and Zacchaeus left his Publicans office,
he hath given them a discharge, and quite abdicated them, as Ephraim said to his Idols, quid mihi ultra? What have I to do any more with you? Hos. 14.8.
he hath given them a discharge, and quite abdicated them, as Ephraim said to his Idols, quid mihi ultra? What have I to do any more with you? Hos. 14.8.
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now can there be a Vertue, which should leave a man as a spotted creature in Gods eye? No, they are called Purgatory Vertues, which belong to men in their passage,
now can there be a Virtue, which should leave a man as a spotted creature in God's eye? No, they Are called Purgatory Virtues, which belong to men in their passage,
and frame in them a Divine Similitude; for as naturall vertues perfect the essence, so do these the operations, it being impossible that there should be a Vertue where there is not a regular action,
and frame in them a Divine Similitude; for as natural Virtues perfect the essence, so do these the operations, it being impossible that there should be a Virtue where there is not a regular actium,
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and he will have mercy upon him, and to our God, for he will abundantly pardon. Esa. 55.9. Return oh backsliding Israel saith the Lord, and I will not cause mine anger to fall upon you. Jer. 3.12.
and he will have mercy upon him, and to our God, for he will abundantly pardon. Isaiah 55.9. Return o backsliding Israel Says the Lord, and I will not cause mine anger to fallen upon you. Jer. 3.12.
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I have heard Ephraim lamenting thus, Thou hast corrected me, and I was chastised as an untamed Heifer, convert thou me oh Lord and I shall be converted,
I have herd Ephraim lamenting thus, Thou hast corrected me, and I was chastised as an untamed Heifer, convert thou me o Lord and I shall be converted,
Jer. 31: 18, 19, 20. Israel doth no sooner take unto him words, but he is answered with a promise of divine favour, I will heal their rebellion, I will love them freely, formine anger is turned away from him, Hos. 14.5. Jonah doth but make his Prayer in the dark Chappell (the bowells of the Whale) and he is cast upon dry land as a pardoned Creature;
Jer. 31: 18, 19, 20. Israel does no sooner take unto him words, but he is answered with a promise of divine favour, I will heal their rebellion, I will love them freely, formine anger is turned away from him, Hos. 14.5. Jonah does but make his Prayer in the dark Chapel (the bowels of the Whale) and he is cast upon dry land as a pardoned Creature;
The matter of repentance is sin, and strange it were that repentance should not be exquisite about her own matter, to heal the Ulcer, that she is intent to cure;
The matter of Repentance is since, and strange it were that Repentance should not be exquisite about her own matter, to heal the Ulcer, that she is intent to cure;
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yet a man repenting in particular of some grievous sins which burthen his conscience, and in generall of all sins that he conceiveth he may have committed, this shall procure him a full remission,
yet a man repenting in particular of Some grievous Sins which burden his conscience, and in general of all Sins that he conceiveth he may have committed, this shall procure him a full remission,
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Was it ever heard that a justified person had yet a new reconciliation to make? No, justification is from one contrary to another, that is, from a state of wrath, to a state of favour:
Was it ever herd that a justified person had yet a new reconciliation to make? No, justification is from one contrary to Another, that is, from a state of wrath, to a state of favour:
What then? shall repentance be a project, which depends wholly upon event? or an experiment, whose issue is in the successe? or a lottery, where blanks,
What then? shall Repentance be a project, which depends wholly upon event? or an experiment, whose issue is in the success? or a lottery, where blanks,
God cannot disgrace men with their errours, nor put them to the blush, where they are ashamed of their iniquities, Ezech. 43.10. nor march out with his trained bands, where men prepare to meet their God, Amos 4.12.
God cannot disgrace men with their errors, nor put them to the blush, where they Are ashamed of their iniquities, Ezekiel 43.10. nor march out with his trained bans, where men prepare to meet their God, Amos 4.12.
For what were this but for God to insult upon the prostrate? and to set his face against them that seek his face? yes, it were to wring the sinne-offering out of the sacrificers hand,
For what were this but for God to insult upon the prostrate? and to Set his face against them that seek his face? yes, it were to wring the sin-offering out of the sacrificers hand,
But God doth reciprocate with the penitent, if he doth repent, God doth repent: The offender doth turne to punish his sin, and God doth turn to free him.
But God does reciprocate with the penitent, if he does Repent, God does Repent: The offender does turn to Punish his since, and God does turn to free him.
Hard-heartednesse may be fruitlesse, but compunction is never in vaine. God doth never despise repentance, if it be offered to him with sincerity, and simplicity.
Hardheartedness may be fruitless, but compunction is never in vain. God does never despise Repentance, if it be offered to him with sincerity, and simplicity.
how then can he be styled the Healer? therefore he will visit them, administer to them, give them his constant attendance, his examining eye, his gentle hand, a certain cure;
how then can he be styled the Healer? Therefore he will visit them, administer to them, give them his constant attendance, his examining eye, his gentle hand, a certain cure;
yet he doth take compassion upon the groans of the languishing, Thou O God wilt not suffer impotent and infirme Creatures to rot under thee, as Stratonicus told a Physitian.
yet he does take compassion upon the groans of the languishing, Thou Oh God wilt not suffer impotent and infirm Creatures to rot under thee, as Stratonicus told a physician.
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To deny men recovery under the mercy of a gracious God, were worse then for Dionysius to pluck the golden beard from Aesculapius. He doth heal inwardly that which did wound outwardly.
To deny men recovery under the mercy of a gracious God, were Worse then for Dionysius to pluck the golden beard from Aesculapius. He does heal inwardly that which did wound outwardly.
yea, water Nations with blood, where his professed enemies do live; but God cannot fight with sighs and teares, bended knees, wringing hands, and pacifying lips.
yea, water nations with blood, where his professed enemies do live; but God cannot fight with sighs and tears, bent knees, wringing hands, and pacifying lips.
Preaching is so effectuall an Ordinance, that it is called The power of God to salvation, Rom. 1.16. and the savour of life unto life, 1 Cor. 2.16. Woe be to him which doth choak this seed, or doth trample under foot this Pearl.
Preaching is so effectual an Ordinance, that it is called The power of God to salvation, Rom. 1.16. and the savour of life unto life, 1 Cor. 2.16. Woe be to him which does choke this seed, or does trample under foot this Pearl.
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Ministers are Gods authorized Messengers, to set before us the way of life, Jer. 21.8. To turn many unto righteousnesse, Dan. 12.3. To seed men in the strength of the Lord, Mich. 5.4. By such as these Lydia's heart was opened, Acts 16.14. The Romans were called to be Saints, Rom. 1.7. The Corinthians were begotten through the Gospell, 1 Cor. 4.15. The Galathians had Christ formed in them, Gal. 4.19. The Ephesians which were farre off, were made neare, Eph. 2.13.
Ministers Are God's authorized Messengers, to Set before us the Way of life, Jer. 21.8. To turn many unto righteousness, Dan. 12.3. To seed men in the strength of the Lord, Mich. 5.4. By such as these Lydia's heart was opened, Acts 16.14. The Roman were called to be Saints, Rom. 1.7. The Corinthians were begotten through the Gospel, 1 Cor. 4.15. The Galatians had christ formed in them, Gal. 4.19. The Ephesians which were Far off, were made near, Ephesians 2.13.
It pleased God by the foolishnesse of preaching to save them that believe, 1 Cor 1.21. By this the doore of faith is opened, Acts 14.27. the dispensation of grace is bestowed, Eph. 3.12. the excellency of knowledge is communicated, Phil. 3.8. the unsearchable riches of Christ are brought home to our doors, Eph. 3.8.
It pleased God by the foolishness of preaching to save them that believe, 1 Cor 1.21. By this the door of faith is opened, Acts 14.27. the Dispensation of grace is bestowed, Ephesians 3.12. the excellency of knowledge is communicated, Philip 3.8. the unsearchable riches of christ Are brought home to our doors, Ephesians 3.8.
Preaching doth level mountains, make crooked things straight, cleave the Rocks, turn deserts into Gardens, quicken the barren wombs, teach five Cities of Egypt to speak the language of Canaan, raise up of stones children to Abraham, open the eyes of the blind, turn men from darknesse to light,
Preaching does level Mountains, make crooked things straight, cleave the Rocks, turn deserts into Gardens, quicken the barren wombs, teach five Cities of Egypt to speak the language of Canaan, raise up of stones children to Abraham, open the eyes of the blind, turn men from darkness to Light,
and worship God, 1 Cor. 14.25. The ministers lips being touched with this heavenly sire, they send forth words flaming with zeal into the ears of their Auditors, they do apply sit medicines to all diseases they do grave and stampe the first impressions of regeneration upon mens soules, they do plow up the spirituall surrow, that the field of the heart being purged, it might receive the graffs of virtur;
and worship God, 1 Cor. 14.25. The Ministers lips being touched with this heavenly sire, they send forth words flaming with zeal into the ears of their Auditors, they do apply fit medicines to all diseases they do grave and stamp the First impressions of regeneration upon men's Souls, they do blow up the spiritual surrow, that the field of the heart being purged, it might receive the graffs of virtur;
How have these seeded the world with Believers filled the streets of the new Jerusalem with gorgeous buildings? put bright Gems into the Imperiall Crown of Christ Jesus? St. Peter at one Sermon converted three thousand, St. Paul whole Nations.
How have these seeded the world with Believers filled the streets of the new Jerusalem with gorgeous buildings? put bright Gems into the Imperial Crown of christ jesus? Saint Peter At one Sermon converted three thousand, Saint Paul Whole nations.
By these the Amasei were brought from their Idolatry, in the raign of Justin. 2. Zo•ar. tom. 3. and multitude of Moors living in the desart of Eaprapit, were converted by Maturianus, Victor, Vand. Persel. lib.
By these the Amasei were brought from their Idolatry, in the Reign of Justin 2. Zo•ar. tom. 3. and multitude of Moors living in the desert of Eaprapit, were converted by Maturianus, Victor, Vand. Persel. lib.
1. How is Bonisacius famous for the conversion of the Germans? Vincentius of the Spaniards? Palladius, and Aydanus, of the Scots? and amongst our selves, Berinus for the conversion of the East Saxons? Bed. l. 3. c. 7. And Jaruma for the conversation of the west Saxons Bed. l. 3. c. 33. O then that thou feest so many pulled out of the pit by the hand of the ministry,
1. How is Bonisacius famous for the conversion of the Germanes? Vincentius of the Spanish? Palladius, and Aydanus, of the Scots? and among our selves, Berinus for the conversion of the East Saxons? Bed l. 3. c. 7. And Jaruma for the Conversation of the west Saxons Bed l. 3. c. 33. O then that thou feest so many pulled out of the pit by the hand of the Ministry,
But oh beloved, look with an eye of reverence towards these consecrated walls, know the worth of this holy ground, account this the place of Gods Throne, the beauty of hol•nesse,
But o Beloved, look with an eye of Reverence towards these consecrated walls, know the worth of this holy ground, account this the place of God's Throne, the beauty of hol•nesse,
and scarce any spring hath liquor good enough to relish with them, no the Crystall stream to distempered Palates is baser then dregs, or draffe. The full despise the Hony-comb;
and scarce any spring hath liquour good enough to relish with them, no the Crystal stream to distempered Palates is baser then dregs, or draff. The full despise the Honeycomb;
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how many Ornaments of learning, and Mirrours of judgement are too meanly endowed for some ripe wits? Many a rare gifted Divine may say to his Auditor, I am thy contempt, neither dost thou think me worthy thy asking for.
how many Ornament of learning, and Mirrors of judgement Are too meanly endowed for Some ripe wits? Many a rare gifted Divine may say to his Auditor, I am thy contempt, neither dost thou think me worthy thy asking for.
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Can any good thing come out of Nazareth? Can any inspired thing come from such carnall Teachers? alas they may have some learning, but they have no piety;
Can any good thing come out of Nazareth? Can any inspired thing come from such carnal Teachers? alas they may have Some learning, but they have no piety;
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the great Council, the Sanhedrim of the Jewes will not accept of a Messiah from the Apostles, no, rather whip them for preaching up such an one to them.
the great Council, the Sanhedrim of the Jews will not accept of a Messiah from the Apostles, no, rather whip them for preaching up such an one to them.
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yea, lie in Hell, if their own Key-keepers do not open Heaven-gates unto them; they will shed no tears, if their own weeping Doctours do not melt them out;
yea, lie in Hell, if their own Key-keepers do not open Heaven-gates unto them; they will shed no tears, if their own weeping Doctors do not melt them out;
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3. Enduring sharp Doctrine, for Jonah doth not treat gently with Nineveh, but he doth come with thunderclaps of vengeance, with a mouth full of menaces, Yet forty daies, and Nineveh shall be overthrown. That tender ear which cannot endure threatnings, will hardly hear of reformation;
3. Enduring sharp Doctrine, for Jonah does not Treat gently with Nineveh, but he does come with thunderclaps of vengeance, with a Mouth full of menaces, Yet forty days, and Nineveh shall be overthrown. That tender ear which cannot endure threatenings, will hardly hear of Reformation;
this kind of dead carkasse, which hath lain so long in the grave, that it beginneth to stink, it will not be raised up without much groning in the spirit.
this kind of dead carcase, which hath lain so long in the grave, that it begins to stink, it will not be raised up without much groaning in the Spirit.
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Huldah must read the curses of the Law, before she can make Josiahs heart to melt, Saint Peter must lay blasphemy and bloodshed to the charge of the Jews, before they will be pricked at their hearts;
Huldah must read the curses of the Law, before she can make Josiahs heart to melt, Saint Peter must lay blasphemy and bloodshed to the charge of the jews, before they will be pricked At their hearts;
Sinners will never be corrected, unlesse Ministers use a troublesom severity for wholsome discipline: We must smite, and sight to deliver preyes out of the wild beasts jans.
Sinners will never be corrected, unless Ministers use a troublesome severity for wholesome discipline: We must smite, and sighed to deliver preys out of the wild beasts jans.
I know people do delight in mild doctrine, and that the pleasant tabret should be in the Ministers lips, to tell them rather of comforts, then corruptions; of perfections, then defections; of priviledges, then prevarications;
I know people do delight in mild Doctrine, and that the pleasant tabret should be in the Ministers lips, to tell them rather of comforts, then corruptions; of perfections, then defections; of privileges, then prevarications;
or let them behave themselves never so accursedly, yet they must not be styled Reprobates; the children of Belial must not be of their linage, the Cockatrice eggs must not be found in their nest,
or let them behave themselves never so accursedly, yet they must not be styled Reprobates; the children of Belial must not be of their lineage, the Cockatrice eggs must not be found in their nest,
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they must be Sainted though they have nothing of religion, or holinesse, but the lip-stroke. Saul though he knew he had disobedience enough to rend a Kingdom from him;
they must be Sainted though they have nothing of Religion, or holiness, but the lip-stroke. Saul though he knew he had disobedience enough to rend a Kingdom from him;
unlesse it be spread with their owne butter. Ps. 55.21. Prophesy not unto us right things, but preach unto us smoo•h things. Esai 30.10. If a man walk in the Spirit of falsehood, and prophecy of wine, and strong drink, he shall be a Prophet to to this people. Micah 2.11.
unless it be spread with their own butter. Ps. 55.21. Prophesy not unto us right things, but preach unto us smoo•h things. Isaiah 30.10. If a man walk in the Spirit of falsehood, and prophecy of wine, and strong drink, he shall be a Prophet to to this people. micah 2.11.
Jerobeam must have a Sinner for his Chaplain, and a liar for his Court-teacher, or else the man cannot be merry, sor they make the King glad with their wickednesse,
Jeroboam must have a Sinner for his Chaplain, and a liar for his Court-teacher, or Else the man cannot be merry, sor they make the King glad with their wickedness,
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and the Princes with their lies. Hos. 7.3. So that such kind of Divines are but Proctours for profanenesse, Advocates for impieties; not Ministers, but Ministrels;
and the Princes with their lies. Hos. 7.3. So that such kind of Divines Are but Proctors for profaneness, Advocates for impieties; not Ministers, but Minstrels;
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and stab sin at the heart, as Patroclus could put all the armour of Achilles, but his weighty spear with which he was wont to goar men to death was too heavy for him to weild.
and stab since At the heart, as Patroclus could put all the armour of Achilles, but his weighty spear with which he was wont to goar men to death was too heavy for him to wield.
if people would be saved, they must sit out a threatning Sermon, and hear a rebuking Priest with patience, saying with Boniface to Saint Augustine, I receive thy words full of truth with trembling, though every sentence doth seem to scourge me.
if people would be saved, they must fit out a threatening Sermon, and hear a rebuking Priest with patience, saying with Boniface to Saint Augustine, I receive thy words full of truth with trembling, though every sentence does seem to scourge me.
Submit to this, or else no hopes of conversion, for Nineveh turned Penitent, because she could endure a threatning Jonah, Yet forty daies, and Nineveh shall be overthrown.
Submit to this, or Else no hope's of conversion, for Nineveh turned Penitent, Because she could endure a threatening Jonah, Yet forty days, and Nineveh shall be overthrown.
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and shall we give no credit? when the Heavens write out our judgements in Capitall letters, shall not we read our own fatall condition? when the Lord doth roar from on high, Jer. 25.30. shall we be deaf below? when He smites the Earth with the rod of his Mouth, Es. 11.4. shall not we see the whipping-Pillar fet up? when He hews down men by his Prophets, Hos. 6.5. shall we say, only timetous and suspitious fools stand in aw of the Prophets Axe? when he causes a grievous Vision to be declared. Es. 21.2.
and shall we give no credit? when the Heavens write out our Judgments in Capital letters, shall not we read our own fatal condition? when the Lord does roar from on high, Jer. 25.30. shall we be deaf below? when He smites the Earth with the rod of his Mouth, Es. 11.4. shall not we see the whipping-Pillar fetched up? when He hews down men by his prophets, Hos. 6.5. shall we say, only timetous and suspicious Fools stand in awe of the prophets Axe? when he Causes a grievous Vision to be declared. Es. 21.2.
and the frights of miseries, there is nothing but drinking up scorning like water, Job 34.7. making a wide mouth, and drawing out the tongue. Es. 57.4. not saying, these Temple-warnings carry sad presages with them, but away with all these Pulpit-lightenings, the pen of the Scribes is in vain, the Prophet is a fool, the Spirituall man is mad;
and the frights of misery's, there is nothing but drinking up scorning like water, Job 34.7. making a wide Mouth, and drawing out the tongue. Es. 57.4. not saying, these Temple-warnings carry sad presages with them, but away with all these Pulpit-lightenings, the pen of the Scribes is in vain, the Prophet is a fool, the Spiritual man is mad;
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as if People would drink away the dread of all crime, as Medea told Syrus; or would be killed with Gods punishing hand, being gorged with delicacies, and annointed with carnall deligh•s, as Chabrias told Iphicrates; yea,
as if People would drink away the dread of all crime, as Medea told Syrus; or would be killed with God's punishing hand, being gorged with delicacies, and anointed with carnal deligh•s, as Chabrias told Iphicrates; yea,
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so against the predictions of ensuing vengeance for sin, we think our fruitfull, and formidable land is able to sustein us, and secure us to perpetuity.
so against the predictions of ensuing vengeance for since, we think our fruitful, and formidable land is able to sustain us, and secure us to perpetuity.
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no, they daunt, but we do not faint; they predict, but we not believe; we are readier to say, the land is not able to bear these mens words. Amos 7.10. then to think of our own burthens;
no, they daunt, but we do not faint; they predict, but we not believe; we Are Readier to say, the land is not able to bear these men's words. Amos 7.10. then to think of our own burdens;
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Is there any thing more ominous then this sat heart? and spirit of slumber? no of all bad things, the evill of an obstinate, and inflexible mind is worst;
Is there any thing more ominous then this sat heart? and Spirit of slumber? not of all bad things, the evil of an obstinate, and inflexible mind is worst;
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If thou hadst the strength of Sampson, do not wrastle with Gods Messengers, if thou hadst the puissance of the Anakims, do not try masteries with the trained bands of the Sanctuary;
If thou Hadst the strength of Sampson, do not wrestle with God's Messengers, if thou Hadst the puissance of the Anakims, do not try masteries with the trained bans of the Sanctuary;
Away therefore with all your trusty Politicians, and take up these as your confiding men; believe the Prophets, and ye shall prosper, 2 Chron. 20.20.
Away Therefore with all your trusty Politicians, and take up these as your confiding men; believe the prophets, and you shall prosper, 2 Chronicles 20.20.
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5. Not delaying repentance. For Nineveh was a City of three dayes journey, and Jonah had but even as it were entred the City, not gone his full circuit;
5. Not delaying Repentance. For Nineveh was a city of three days journey, and Jonah had but even as it were entered the city, not gone his full circuit;
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because they knew not their trimming-season; How long shall evill thoughts remain within you? Jer. 4.14. Wilt thou not be made clean? Hibbekah of Hachab.
Because they knew not their trimming-season; How long shall evil thoughts remain within you? Jer. 4.14. Wilt thou not be made clean? Hibbekah of Hachab.
We that will not give God his right without a tediousnesse, are like the Areopagites which bad the Matrone of Smyrna demanding present justice for the death of her Son, to come and require it after an hundred yeares were past.
We that will not give God his right without a tediousness, Are like the Areopagites which bade the Matron of Smyrna demanding present Justice for the death of her Son, to come and require it After an hundred Years were passed.
Should we wait upon God, and must he attend upon us? the Lord, upon the servant? the Judge upon the Delinquent? Must we be so much entreated to be accepted? or so often invited to be made happy? Are we not ashamed to deserre a patient God? do we not tremble to give him so may repulses? How oft would I have gathered thee, and thou wouldest not? If God doth desire affection from us, let us send our hearts to him at the first call;
Should we wait upon God, and must he attend upon us? the Lord, upon the servant? the Judge upon the Delinquent? Must we be so much entreated to be accepted? or so often invited to be made happy? are we not ashamed to defer a patient God? do we not tremble to give him so may repulses? How oft would I have gathered thee, and thou Wouldst not? If God does desire affection from us, let us send our hearts to him At the First call;
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Must gray hairs teach thee repentance? wilt not leave chanting with the world, till the Daughters of singing be abased? Canst not feel the weight of sin till the Grashopper be a burthen? wilt come so often to Church with an uncircumcised spirit? or leave the Pulpit with a flinty heart? Doth the Preacher but plow upon a Rock,
Must grey hairs teach thee Repentance? wilt not leave chanting with the world, till the Daughters of singing be abased? Canst not feel the weight of since till the Grasshopper be a burden? wilt come so often to Church with an uncircumcised Spirit? or leave the Pulpit with a flinty heart? Does the Preacher but blow upon a Rock,
or wash a Morian? Is the Day-star yet to arise, which should give light enough to the world to see thee a penitent? Is the Minister yet to be born, that should preach to thee thy conversion-Sermon? didst never yet hear a solemn warning? wert never present at an affectuall call? Doth the Plowman plow all the day to sow? doth he open and break the clods,
or wash a Morian? Is the Daystar yet to arise, which should give Light enough to the world to see thee a penitent? Is the Minister yet to be born, that should preach to thee thy conversion-Sermon? didst never yet hear a solemn warning? Wertenberg never present At an affectuall call? Does the Plowman blow all the day to sow? does he open and break the clods,
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and yet hath he not spoken loud enough to thy conscience? Art not confounded at the thought of so much neglected doctrine? dost not feare the curse of so much disesteemed counsail? hast thou an heart which cannot repent? or wilt thou repent when there is no place left for repentance? Should repentance be the last act of thy life? or should thy first souls-search begin at the last gasp? No,
and yet hath he not spoken loud enough to thy conscience? Art not confounded At the Thought of so much neglected Doctrine? dost not Fear the curse of so much disesteemed counsel? hast thou an heart which cannot Repent? or wilt thou Repent when there is no place left for Repentance? Should Repentance be the last act of thy life? or should thy First souls-search begin At the last gasp? No,
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That good which doth go no further then a conception, is imperfect and languishing. They are blamed which do not frame their hearts to turn to the Lord, Hos. 5.4.
That good which does go no further then a conception, is imperfect and languishing. They Are blamed which do not frame their hearts to turn to the Lord, Hos. 5.4.
Gods messages must call us up, and set us to work; for Arise, and be doing, 1 Chron. 22.16. They must put us into the right way, and make us mind our steps, and expatiate in endeavours;
God's messages must call us up, and Set us to work; for Arise, and be doing, 1 Chronicles 22.16. They must put us into the right Way, and make us mind our steps, and expatiate in endeavours;
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We must follow on to know the Lord, Hos. 6.3. There are many distances to be gone in Religion, therefore we must stretch out our selves towards that which is before, Phil. 3.13. Else Agrippa might have been a Saint, for he had some warnings in him;
We must follow on to know the Lord, Hos. 6.3. There Are many distances to be gone in Religion, Therefore we must stretch out our selves towards that which is before, Philip 3.13. Else Agrippa might have been a Saint, for he had Some Warnings in him;
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What is a Throne to him, that hath built his stories in the Heavens? What is a Robe to him, that is clothed with jealousie as with a garment? Can a golden Scepter fright away a judgement? or all the Jewels of the Crown redeem a man from vengeance? shall the munition of Rocks be a safe defence? Shalt thou reign because thou dwellest in Cedar? No, God takes Kings by the Collar,
What is a Throne to him, that hath built his stories in the Heavens? What is a Robe to him, that is clothed with jealousy as with a garment? Can a golden Sceptre fright away a judgement? or all the Jewels of the Crown Redeem a man from vengeance? shall the munition of Rocks be a safe defence? Shalt thou Reign Because thou dwellest in Cedar? No, God Takes Kings by the Collar,
That great Pharaoh that asked, Who is the Lord, that I should heare his voyce? shall hear ere long, Who is Pharaoh? that would match his princely lips to the lips of the Almighty? Oh then, that many were not enclosed in their own fat,
That great Pharaoh that asked, Who is the Lord, that I should hear his voice? shall hear ere long, Who is Pharaoh? that would match his princely lips to the lips of the Almighty? O then, that many were not enclosed in their own fat,
yes they have lost their sight with glaring too much upon their glistering heapes, and their senses by drinking too deeply out of the intoxicated Cup of abundance;
yes they have lost their sighed with glaring too much upon their glistering heaps, and their Senses by drinking too deeply out of the intoxicated Cup of abundance;
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and that they shall be played withall like a bird, bound for the Maids; that the basket shall be filled with their skins, and the fish-pannier with their heads.
and that they shall be played withal like a bird, bound for the Maids; that the basket shall be filled with their skins, and the fish-pannier with their Heads.
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the Prince of Tyrus, which was of perfect beauty, and shone upon earth like an anointed Cherub, which sat his seat by the seat of God, which sealed up the summe, walked as in Eden, where every precious stone was his covering, never imagined that he should have been un-Numen'd, be made a man,
the Prince of Tyre, which was of perfect beauty, and shone upon earth like an anointed Cherub, which sat his seat by the seat of God, which sealed up the sum, walked as in Eden, where every precious stone was his covering, never imagined that he should have been un-numened, be made a man,
and might have been arrayed in the pure and fine linnen, which is the righteousnesse of the Saints, had it not been for this Robe? Do we not see, that an upper seat in the Congregation, a scarlet Coat, a sumptuous building, a large Rentail, Parks,
and might have been arrayed in the pure and fine linen, which is the righteousness of the Saints, had it not been for this Robe? Do we not see, that an upper seat in the Congregation, a scarlet Coat, a sumptuous building, a large Rentail, Parks,
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and Fishponds, Lordships, and Royalties, make men contemn all Doctrine, and scorn the most devout Messengers? If Eliah doth reprove such, he is made to fly the Country;
and Fishponds, Lordship's, and Royalties, make men contemn all Doctrine, and scorn the most devout Messengers? If Elijah does reprove such, he is made to fly the Country;
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if Ignatius reprehend Bardas for his vicious life, and tell him judgements hang over his head, he shall be locked up into a Sepulchre for many yeares, afterwards banished, and at last slain.
if Ignatius reprehend Bardas for his vicious life, and tell him Judgments hang over his head, he shall be locked up into a Sepulchre for many Years, afterwards banished, and At last slave.
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how few can seperate themselves from this faire Concubine? or stop their ears against this Syrinx? no, where there are painted Portalls, seeled Parlours, Warehouses, Wardrobes, Deeds, deb-books, Gemms,
how few can separate themselves from this fair Concubine? or stop their ears against this Syrinx? no, where there Are painted Portals, seeled Parlours, Warehouses, Wardrobes, deeds, deb-books, Gems,
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and well freezed Prison? Have rich men no Souls to save? or will their riches secure them against Divine vengeance? cannot God cast down thy Throne? and tear in pieces thy Robe? smite thee upon the Throne? and strip thee naked for all thy Robe? is a golden nightcap an head piece? and a velvet jacket, a brest plate against his judgments? why then doth not greatnesse stoop as well as penury? and listen as well as indigency? yes, the cry from Heaven ought to be as shrill to thee,
and well freezed Prison? Have rich men no Souls to save? or will their riches secure them against Divine vengeance? cannot God cast down thy Throne? and tear in Pieces thy Robe? smite thee upon the Throne? and strip thee naked for all thy Robe? is a golden nightcap an head piece? and a velvet jacket, a breast plate against his Judgments? why then does not greatness stoop as well as penury? and listen as well as indigency? yes, the cry from Heaven ought to be as shrill to thee,
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Oh therefore, when God doth denounce plagues, forget the Throne, and the Robe, trample the world under thy feet, look with an eye of neglect upon all pomp,
O Therefore, when God does denounce plagues, forget the Throne, and the Robe, trample the world under thy feet, look with an eye of neglect upon all pomp,
and Sattins, cloth of silver, and gold? what be as sumptuous as Lords? as gorgeous as Princes? and yet is this dread of judgments? dismayed repentance? oh feat converts! oh spruse Penitents!
and Satins, cloth of silver, and gold? what be as sumptuous as lords? as gorgeous as Princes? and yet is this dread of Judgments? dismayed Repentance? o feat converts! o spruse Penitents!
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Where there is true humiliation for sin, there must be a mournful habit. If thy heart be subdued, Overcome thy garment; otherwise it will be said that thy spirit is not very sad, thy dresse is so trim;
Where there is true humiliation for since, there must be a mournful habit. If thy heart be subdued, Overcome thy garment; otherwise it will be said that thy Spirit is not very sad, thy dress is so trim;
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and Perfumer? No, Micah doth appear Stript, and naked, Micah. 1.8. Esay doth go harefoot. Esa. 20.2. the Israelites did not put on their ornaments, nor best garments, Exod. 33.4.
and Perfumer? No, micah does appear Stripped, and naked, micah. 1.8. Isaiah does go harefoot. Isaiah 20.2. the Israelites did not put on their Ornament, nor best garments, Exod 33.4.
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There is a strange talking of God, where every member of the body doth speak it self to be Absalon; or a strange chattering of repentance, where from top to toe there is nothing to be seen but the embelished Daughter of Herodias. I can find such Penitents at the Bacchaanals, Saturnals, and Lupercals;
There is a strange talking of God, where every member of the body does speak it self to be Absalom; or a strange chattering of Repentance, where from top to toe there is nothing to be seen but the embellished Daughter of Herodias. I can find such Penitents At the Bacchaanals, saturnals, and Lupercals;
Oh our patched faces are enough to make us Monsters in Gods eyes, our long tails to sweep all blessings out of the Nation, our powdred hair to fetch Gods rasour to shave these besmeared locks,
O our patched faces Are enough to make us Monsters in God's eyes, our long tails to sweep all blessings out of the nation, our powdered hair to fetch God's razor to shave these besmeared locks,
and if a man should search the Wardrobes, Cabinets, Complexion bottles, a man would wonder that the flying Book of curses had not already lighted upon this exotick Iland,
and if a man should search the Wardrobes, Cabinets, Complexion bottles, a man would wonder that the flying Book of curses had not already lighted upon this exotic Island,
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If thou conceivest therefore that God doth threaten the Nation, make thy tiring room to be sensible of it, let Jonahs cry fetch all thy new fashions from thy back;
If thou conceivest Therefore that God does threaten the nation, make thy tiring room to be sensible of it, let Jonahs cry fetch all thy new fashions from thy back;
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and sprusing, and flaunting? No, this is a time to rend, and not to sew. Eccles. 3.7. God doth call now to baldnesse, and sackcloth. Es. 22.12. Attire your selves therefore in your judgement suits, and cloth your selves in your visitation rags.
and sprusing, and flaunting? No, this is a time to rend, and not to sew. Eccles. 3.7. God does call now to baldness, and Sackcloth. Es. 22.12. Attire your selves Therefore in your judgement suits, and cloth your selves in your Visitation rags.
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When Jonah doth preach destruction, the King of Nineveh doth not keep State, no he hath little Imperiall seen about him, he doth lay aside his Rohe, and cover himself with sackcloth.
When Jonah does preach destruction, the King of Nineveh does not keep State, no he hath little Imperial seen about him, he does lay aside his Rope, and cover himself with Sackcloth.
And to be Penitent I must sprinkle you with these ashes, nay, prepare you a low stool upon these ashes. Job abhorred himself in ashes. Job. 42.6. and Daniel humbled himselfe in ashes. Dan. 9.3.
And to be Penitent I must sprinkle you with these Ashes, nay, prepare you a low stool upon these Ashes. Job abhorred himself in Ashes. Job. 42.6. and daniel humbled himself in Ashes. Dan. 9.3.
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Oh what self-contemning expressions do we find in all them, which have turned but an eye to Heaven? Elizabeth the famous wife of the Landgrave of Hesse, after her conversion forgat all state,
O what self-contemning expressions do we find in all them, which have turned but an eye to Heaven? Elizabeth the famous wife of the Landgrave of Hesse, After her conversion forgot all state,
and dignity, and fashioned her self after the manner of a poor woman, and whensoever she went to Church to hear Gods word, she sate amongst the lowest women.
and dignity, and fashioned her self After the manner of a poor woman, and whensoever she went to Church to hear God's word, she sat among the lowest women.
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Paula the great Matron of Rome, when she went to Bethleem, was so altered, that a man would not have thought her to be the same woman, she was so changed in vesture, voice, habit,
Paula the great Matron of Rome, when she went to Bethlehem, was so altered, that a man would not have Thought her to be the same woman, she was so changed in vesture, voice, habit,
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Is there any thing more unseemly, then to see a lofty spirited convert? the crucifyng nailes of repentance will not suffer the flesh to live in magnifying desires of it selfe.
Is there any thing more unseemly, then to see a lofty spirited convert? the crucifyng nails of Repentance will not suffer the Flesh to live in magnifying Desires of it self.
All high conceits, and glorious, vain-glorious, imaginations of your selves are gone. Oh thou penitent, so soon as ever thou deniest thy selfe, thou losest thy self;
All high conceits, and glorious, vainglorious, Imaginations of your selves Are gone. O thou penitent, so soon as ever thou deniest thy self, thou losest thy self;
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Oh therefore upon the day of thy repentance, let high birth, high crests, high looks, high titles, all elate, inflate, lofty, stately, imaginating, engrandising, preheminencies,
O Therefore upon the day of thy Repentance, let high birth, high crests, high looks, high titles, all elate, inflate, lofty, stately, imaginating, engrandising, Preeminencies,
sift thy selfe into these ashes, and sit upon ashes, for thou seest how the great King of Nineveh, by this loud-cry of Jonas, doth see that if Gods jugdements should calcine him,
sift thy self into these Ashes, and fit upon Ashes, for thou See how the great King of Nineveh, by this loud-cry of Jonah, does see that if God's jugdements should calcine him,
and his City, what a Caput mortuum, and terra damnata, should be left of them; therefore whatsoever his Throne was before, ye see now his penitentiall stool; He sat upon ashes.
and his city, what a Caput mortuum, and terra damnata, should be left of them; Therefore whatsoever his Throne was before, you see now his penitential stool; He sat upon Ashes.
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Spread Tables, variety of Services, Chargers, Flagons, eating Lambs out of the Flock, feeding without feare, drinking wine with a song, do not agree with repentance;
Spread Tables, variety of Services, Chargers, Flagons, eating Lambs out of the Flock, feeding without Fear, drinking wine with a song, do not agree with Repentance;
these things are fitter for Sardanapalus, Heliogabalus, then for the Penitent. Repentance must not hunger after the Creature, whilst she is solliciting the Creatour;
these things Are fitter for Sardanapalus, Heliogabalus, then for the Penitent. Repentance must not hunger After the Creature, while she is soliciting the Creator;
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of afflicting our soules, Levit. 16.29. therefore it must not be of satiating the flesh; of rowling our selves in dust, Micah. 1.10. therefore it must not be of surfeiting our selves with excess.
of afflicting our Souls, Levit. 16.29. Therefore it must not be of satiating the Flesh; of rolling our selves in dust, micah. 1.10. Therefore it must not be of surfeiting our selves with excess.
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and call a fast, Joel. 2. Davids knees were weak with fasting, Psal. 109.24. The Israelites fasted all day till night, Judg. 20. Ester and her maidens fasted three whole days together, Ester 4. Fasting doth testifie humility, and it is singular to make a man understand himselfe.
and call a fast, Joel. 2. Davids knees were weak with fasting, Psalm 109.24. The Israelites fasted all day till night, Judges 20. Ester and her maidens fasted three Whole days together, Ester 4. Fasting does testify humility, and it is singular to make a man understand himself.
St. Jerome saith, that Asella used fasting for a recreation; Euphraxia would teach her body to fast extreamly, that she might dream rather of meat, than abominations.
Saint Jerome Says, that Asella used fasting for a recreation; Euphraxia would teach her body to fast extremely, that she might dream rather of meat, than abominations.
nor people could not be initiated under the Goddesse Isis, without high preparatory fasts, and that we think to get our admission under God with voraginous paunches,
nor people could not be initiated under the Goddess Isis, without high preparatory fasts, and that we think to get our admission under God with voraginous paunches,
no, hollow cheeks, sunk eyes, gnawing bowels, macerated sides, fainting spirits, are better then swoln faces, swallowing throats, reeking stomachs, eyes starting out with fatnesse.
no, hollow cheeks, sunk eyes, gnawing bowels, macerated sides, fainting spirits, Are better then swollen faces, swallowing throats, reeking stomachs, eyes starting out with fatness.
Doth Nineveh seek to appease Gods wrath by sitting down by her flesh-pots? eating bread to the full? turning over their bowls? wallowing in her vomit? no, the dread of Gods judgements hath shut up all their Pantries, locked up all their Cellers, the whole City doth sit like an Anchorite, there is no pleasant bread to be gotten,
Does Nineveh seek to appease God's wrath by sitting down by her fleshpots? eating bred to the full? turning over their bowls? wallowing in her vomit? no, the dread of God's Judgments hath shut up all their Pantries, locked up all their Cellars, the Whole city does fit like an Anchorite, there is no pleasant bred to be got,
If the Iron be blunt put more strength to it, that a joynt endeavour may set an edge upon gracious attempts, we should be knit together as one man, Judg. 20.11. and lift as it were with one shoulder, Zeph. 3.9.
If the Iron be blunt put more strength to it, that a joint endeavour may Set an edge upon gracious attempts, we should be knit together as one man, Judges 20.11. and lift as it were with one shoulder, Zephaniah 3.9.
In Esters humiliation, Mordecai, and all the Jewes in Sushan, and Ester, and all her maids fasted, Ester. 4. In that great pacification enjoyned in the 2. of Joel. The people are summoned, the Congregation called, the Elders gathered,
In Esters humiliation, Mordecai, and all the Jews in Sushan, and Ester, and all her maids fasted, Ester. 4. In that great pacification enjoined in the 2. of Joel. The people Are summoned, the Congregation called, the Elders gathered,
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and such a Temple (though not to such a God) were fit for us, where all worshippers might congregate together, to promote religious undertakings with an holy combination;
and such a Temple (though not to such a God) were fit for us, where all worshippers might congregate together, to promote religious undertakings with an holy combination;
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what doe this shew but collaterall winds, one blowing against another? or mutinous Souldiers, turning their weapons one upon another? doubtlesse such a land is splay-footed,
what do this show but collateral winds, one blowing against Another? or mutinous Soldiers, turning their weapons one upon Another? doubtless such a land is splayfooted,
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Therefore let there be an harmony in pious intentions, what one builds, let not another pluck down, what one layes a foundation for, let not another undermine;
Therefore let there be an harmony in pious intentions, what one builds, let not Another pluck down, what one lays a Foundation for, let not Another undermine;
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and shall we not Mirrours in the other? was Phidias known by his image? Archimedes by his engines? Architas Tare•tinus by his Cube? Flavius Melphitanus by the Card and Compasse? and shall repentance be known by nothing that is illustrious? Have seales their stamps, odours their sents, elixirs their virtues;
and shall we not Mirrors in the other? was Phidias known by his image? Archimedes by his Engines? Architas Tare•tinus by his Cube? Flavius Melphitanus by the Carded and Compass? and shall Repentance be known by nothing that is illustrious? Have Seals their stamps, odours their sents, elixirs their Virtues;
and shall there be no print, perfume, operation, whereby repentance may be discerned and distinguished? Shall this new-born have upon the birth-day not be lovely shaped? shall this Diamond at the first cutting have no lustre? shall this mettall when it doth come hot out of the Mint, not be purely refined? do we strive to be ingenious Students, politick Merchants, sagacious Statesmen, redoubted Captains,
and shall there be no print, perfume, operation, whereby Repentance may be discerned and distinguished? Shall this newborn have upon the birthday not be lovely shaped? shall this Diamond At the First cutting have no lustre? shall this mettle when it does come hight out of the Mint, not be purely refined? do we strive to be ingenious Students, politic Merchant's, sagacious Statesmen, redoubted Captains,
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Do we not find repentance thus adorned every where in scripture? yes, look upon the repentance at Bochim, Mizpeh, Hadadrimmon, the repentance of David, Job, Mary Magdalen, St Peter, and St Paul, and see how repentance is dignified and illustred;
Do we not find Repentance thus adorned every where in scripture? yes, look upon the Repentance At Bochim, Mizpeh, Hadadrimmon, the Repentance of David, Job, Marry Magdalen, Saint Peter, and Saint Paul, and see how Repentance is dignified and illustred;
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and find we not these marks of honour amongst other religious penitents? Yes, peruse a whole Catalogue of them Godfrey of Bononia, being the first that scaled the walls of Rome, whereupon hapned an heavy slaughter, he was so afflicted for it, that he wished he could wash out this guilt of that blood with the blood of Saracens. Godfrey of Loraine, having burnt a Church at Verdun, he was so troubled for it, that he built another at his proper charges,
and find we not these marks of honour among other religious penitents? Yes, peruse a Whole Catalogue of them Godfrey of Bologna, being the First that scaled the walls of Room, whereupon happened an heavy slaughter, he was so afflicted for it, that he wished he could wash out this guilt of that blood with the blood of Saracens. Godfrey of Lorraine, having burned a Church At Verdun, he was so troubled for it, that he built Another At his proper charges,
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Charles Earl of Valois, having by false accusation destroyed Enguerra Marignan, being visited with sickness, he did so lament this fact, that he not onely procured his body to be taken down from the Gibbet,
Charles Earl of Valois, having by false accusation destroyed Enguerra Marignan, being visited with sickness, he did so lament this fact, that he not only procured his body to be taken down from the Gibbet,
than in the Temple, and was infinitely grieved that he had been more conniving, then resolute against sinne, vowing for time to come, to be (as he proved) the glass of Penitents. Severus Sulpitius, being deluded by the Pelagians, seeing his errour, he afterwards enjoyned himselfe perpetuall silence, that that sin which he had contracted by speech, he might correct it by holding his peace.
than in the Temple, and was infinitely grieved that he had been more conniving, then resolute against sin, vowing for time to come, to be (as he proved) the glass of Penitents. Severus Sulpitius, being deluded by the Pelagians, seeing his error, he afterwards enjoined himself perpetual silence, that that since which he had contracted by speech, he might correct it by holding his peace.
but onely said, Oh thou which hast made me, have mercy of me. Lewis, Landgrave of H•sse, having lost his way in an hunting, he was enforced to lye in a Wood-makers house, where the Wood maker, not knowing the Landgrave, expressed most sharp language against him, with which the Landgrave was so strook, that he afterwards most rigidly [ reformed his owne life,
but only said, O thou which hast made me, have mercy of me. Lewis, Landgrave of H•sse, having lost his Way in an hunting, he was Enforced to lie in a Wood-makers house, where the Wood maker, not knowing the Landgrave, expressed most sharp language against him, with which the Landgrave was so strook, that he afterwards most rigidly [ reformed his own life,
What shall a naked, titular, ironicall, histrionicall, Mathematicall repentance content us? what is our Repentance? what memorable thing is there evident in it? oh that we could think on it without a partiall heart,
What shall a naked, titular, ironical, histrionical, Mathematical Repentance content us? what is our Repentance? what memorable thing is there evident in it? o that we could think on it without a partial heart,
Alas, we do but only observe a day of Church-meeting, look upon God with a brow of familiarity, stand up as if we would prescribe laws to Heaven for agreement, wrimple at a Pulpit-launcing, fill our ears with Panegyricks of Jerusalem, or sarcasms ' against Babylon, sing a Penitentiall Psalm, or hear an artificiall Lecturer.
Alas, we do but only observe a day of Church meeting, look upon God with a brow of familiarity, stand up as if we would prescribe laws to Heaven for agreement, wrimple At a Pulpit-launcing, fill our ears with Panegyrics of Jerusalem, or sarcasms ' against Babylon, sing a Penitential Psalm, or hear an artificial Lecturer.
Now, is this Rachel that ye have served so long for? No, the wrong party doth lay by your sides, a very blear-eyed Creature, in the morning you will find it to be Leah. Oh umbrage of humiliation, and walking ghost of repentance!
Now, is this Rachel that you have served so long for? No, the wrong party does lay by your sides, a very blear-eyed Creature, in the morning you will find it to be Leah. O umbrage of humiliation, and walking ghost of Repentance!
Repentance is a joyning our selves to the Lord in a perpetuall Covenant Jer. 50.5. and shall this Covenant be sealed, and signed without binding Articles on our side? It is a returning to our first husband. Hos. 2.7. and dare we return to our former husband without a new plighting of that fidelity, which we promised at our first espowsalls? It is a rising from the dead, Ephes. 5.14.
Repentance is a joining our selves to the Lord in a perpetual Covenant Jer. 50.5. and shall this Covenant be sealed, and signed without binding Articles on our side? It is a returning to our First husband. Hos. 2.7. and Dare we return to our former husband without a new plighting of that Fidis, which we promised At our First espowsalls? It is a rising from the dead, Ephesians 5.14.
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& can we come out of our graves without resurrection-cheeks? It is a translating of us into the Kingdom of his dear Son, Col. 1.13. and shall we be carried no further to Heaven, then a throat-puffe, or a lungpipe-pant can blow us? Oh beware, these Temple larves, Congregation Mummeries will do us little good.
& can we come out of our graves without resurrection-cheeks? It is a translating of us into the Kingdom of his dear Son, Col. 1.13. and shall we be carried no further to Heaven, then a throat-puffe, or a lungpipe-pant can blow us? O beware, these Temple larves, Congregation Mummeries will do us little good.
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we must declare somthing that is signal, yea, set up a Monumental repentance, the Ninivites did so, they made their Beasts to fast, and wear sackcloth.
we must declare something that is signal, yea, Set up a Monumental Repentance, the Ninevites did so, they made their Beasts to fast, and wear Sackcloth.
13. An anguish for sin: for how is Nineveh at her contrition? She is turned a most disconsolate Creature, every street of the City doth proclaim her Mourner,
13. an anguish for since: for how is Nineveh At her contrition? She is turned a most disconsolate Creature, every street of the city does proclaim her Mourner,
yea, every gesture, and motion doth testifie her sad apprehension of sin; there is nothing to be seen it, but afflicting buffets, it doth eccho with ejulations,
yea, every gesture, and motion does testify her sad apprehension of since; there is nothing to be seen it, but afflicting buffets, it does echo with ejulations,
The Sun should not seem to shine upon the day of thy repentance, no, there must be a clowded sky, a black eclipse, dark mists, tempests, and thunder to be discerned.
The Sun should not seem to shine upon the day of thy Repentance, no, there must be a clouded sky, a black eclipse, dark mists, tempests, and thunder to be discerned.
Repentance is a torturing with pain, or Repentance is a chastising punishment. There must be a blushing for sin. Yea it is a self-avengement, whereby a man is ever correcting in himself, that which he feeleth with distresse he did commit.
Repentance is a torturing with pain, or Repentance is a chastising punishment. There must be a blushing for since. Yea it is a self-avengement, whereby a man is ever correcting in himself, that which he feeleth with distress he did commit.
as Christ came not to call the righteous, but sinners to repentance, so no more did he ever open his lips to invite them, which are not conscious of their own unrighteousnesse;
as christ Come not to call the righteous, but Sinners to Repentance, so no more did he ever open his lips to invite them, which Are not conscious of their own unrighteousness;
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God doth light up his candle to none but those which sit in darknesse, nor cast out his Anchor to none but where the Ship doth crack, and is ready to sink;
God does Light up his candle to none but those which fit in darkness, nor cast out his Anchor to none but where the Ship does Crac, and is ready to sink;
They whose hearts are as fat as brawn, and as hard as the nether milstone, which are at ease in Sion, setled upon their lees, frozen in their dregs, whose eyes are blind, their ears uncircumcised,
They whose hearts Are as fat as brawn, and as hard as the neither millstone, which Are At ease in Sion, settled upon their lees, frozen in their dregs, whose eyes Are blind, their ears uncircumcised,
and consciences seared with an hot iron, which cannot answer crimes with cries, nor provocations with vexations, let them perish in their steely, and flinty condition;
and Consciences seared with an hight iron, which cannot answer crimes with cries, nor provocations with vexations, let them perish in their steely, and flinty condition;
Let the broken-hearted only be bound up, consolations be shed into the brest of them, which recount their sins in bitternesse of soul, let the golden Thau be set only upon the foreheads of the Mourners of Jerusalem; let the distressed Publican only depart out of the Temple justified;
Let the brokenhearted only be bound up, consolations be shed into the breast of them, which recount their Sins in bitterness of soul, let the golden Thau be Set only upon the foreheads of the Mourners of Jerusalem; let the distressed Publican only depart out of the Temple justified;
but is it so to get an interest in Heaven? It is an easie matter to take up a Bible, to walk to Church, to pen down a Sermon, to professe the Gospell, to Saint a fancied cause,
but is it so to get an Interest in Heaven? It is an easy matter to take up a bible, to walk to Church, to pen down a Sermon, to profess the Gospel, to Saint a fancied cause,
For the object of contrition being guilt, and every guilt requiring his proper grief, how eager had that contrition need to be, that is to be exercised about all these sins? all the sorrows of nature are not like to the griefs of a penitent in respect of displicency;
For the Object of contrition being gilded, and every guilt requiring his proper grief, how eager had that contrition need to be, that is to be exercised about all these Sins? all the sorrows of nature Are not like to the griefs of a penitent in respect of displicency;
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All which serve to shew what a salt, and brackish Sea must flow into a penitent Soul. I read of the Mahometans, that they must drink of a bitter water,
All which serve to show what a salt, and brackish Sea must flow into a penitent Soul. I read of the Mahometans, that they must drink of a bitter water,
14. An acknowledgement of sin: for what are these dolorous transitions, but silent publications of sin? yes, Nineveh is at her shrift, and brought to open confession;
14. an acknowledgement of since: for what Are these dolorous transitions, but silent publications of since? yes, Nineveh is At her shrift, and brought to open Confessi;
for in the 3. ch. v. 8. she doth speak out, and is not sparing to lay open her evill waies; What then, can a concealer of sin be a true Penitent? no, He that hideth his sins shall not prosper. Prov. 28.13. It is to shame repentance to have her born dumb, or not to have her tongue-string cut.
for in the 3. changed. v. 8. she does speak out, and is not sparing to lay open her evil ways; What then, can a concealer of since be a true Penitent? no, He that Hideth his Sins shall not prosper. Curae 28.13. It is to shame Repentance to have her born dumb, or not to have her tongue-string Cut.
Oh it is a dangerous thing for men to be strangers to their own sins, which they have been most familiar with, that they should neither have an eye to discern them,
O it is a dangerous thing for men to be Strangers to their own Sins, which they have been most familiar with, that they should neither have an eye to discern them,
Yea, this must not be a formall repetition of e rours in the general, but every trespasse which doth come to his knowledge, must be rehearsed upon the tongu's end, otherwise confession were rather before God an Accusation, then an Excusation. Oh therefore unravell your lives, sweep the hid corners, rake the cannels, lay open the secrets of your hearts,
Yea, this must not be a formal repetition of e rours in the general, but every trespass which does come to his knowledge, must be rehearsed upon the tongue's end, otherwise Confessi were rather before God an Accusation, then an Excusation. O Therefore unravel your lives, sweep the hid corners, rake the cannels, lay open the secrets of your hearts,
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and lives, disburthen your consciences, let not sin lie rankling within, but let the festered corruption run out at the mouth of the wound, speak out your errours,
and lives, disburthen your Consciences, let not since lie rankling within, but let the festered corruption run out At the Mouth of the wound, speak out your errors,
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15. A reparation for sin, for the Ninivites had offended God many waies, and now they are bringing in opposite vertues to those irregular provocations;
15. A reparation for since, for the Ninevites had offended God many ways, and now they Are bringing in opposite Virtues to those irregular provocations;
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if flaunting attires had been their transgression, they will now wear sackeloth; if they had trespassed in delicious fare, they wil now fast, and neither eat bread, nor drink water;
if flaunting attires had been their Transgression, they will now wear Sackcloth; if they had trespassed in delicious fare, they will now fast, and neither eat bred, nor drink water;
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yet we should come as nigh as we can according to a Geometricall proportion, that wherein God hath suffered, there might be in us a Contrapassion, as Aquinas calleth it.
yet we should come as High as we can according to a Geometrical proportion, that wherein God hath suffered, there might be in us a Contrapassion, as Aquinas calls it.
if hee will not mediate for his discharge? In that day a man shall look up to his Maker. Es. 17.7. yea, not only lift up his eyes, but lift up a prayer. 2 Kings 19.4. that is, call passionately, crave importunately, cry mightily;
if he will not mediate for his discharge? In that day a man shall look up to his Maker. Es. 17.7. yea, not only lift up his eyes, but lift up a prayer. 2 Kings 19.4. that is, call passionately, crave importunately, cry mightily;
by prayer he should endeavour to make the spear drop out of Gods hand, to pluck down his Standard, to unharnesse the Lord of Hosts, to draw him to a treaty,
by prayer he should endeavour to make the spear drop out of God's hand, to pluck down his Standard, to unharness the Lord of Hosts, to draw him to a treaty,
and give not thy heritage over as a reproach. Joel 2.17. Hide not thine ear at my breathing. Lam. 3.56. We beseech thee, oh Lord, we beseech thee, let us not perish. Jonas 1.14.
and give not thy heritage over as a reproach. Joel 2.17. Hide not thine ear At my breathing. Lam. 3.56. We beseech thee, o Lord, we beseech thee, let us not perish. Jonah 1.14.
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And doth not God expect thus to be courted? Yes, I will for this be enquired of, by the house of Israel. Ezech. 36.37. I sought for a man that should make up the hedge, and stand up in the gap for the Land, that I might not destroy it. Ezech. 22.30.
And does not God expect thus to be courted? Yes, I will for this be inquired of, by the house of Israel. Ezekiel 36.37. I sought for a man that should make up the hedge, and stand up in the gap for the Land, that I might not destroy it. Ezekiel 22.30.
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and pray, and seek my face, I will hear from Heaven, and forgive their sins, and heal their Land. 2 Chron. 7.14. God is pacified, so soon as the Penitent doth petition;
and pray, and seek my face, I will hear from Heaven, and forgive their Sins, and heal their Land. 2 Chronicles 7.14. God is pacified, so soon as the Penitent does petition;
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the Father attoned, so soon as the child doth cry. Wherefore criest thou unto me? Exod. 14.25. They cryed, and their cry came up to God, Exod. 26.23. He heard my cry. Ps. 40.1. I have looked upon my people because their cry is come up to me, 1 Sam. 9.16.
the Father atoned, so soon as the child does cry. Wherefore Christ thou unto me? Exod 14.25. They cried, and their cry Come up to God, Exod 26.23. He herd my cry. Ps. 40.1. I have looked upon my people Because their cry is come up to me, 1 Sam. 9.16.
Oh these cryes do mount beyond an Eagles flight, they passe through guards without resistance, open the Gates of heaven without a key, get audience when none else can be admitted, they press into Gods privy Chamber, shake his Throne, and bind his hands;
O these cries do mount beyond an Eagles flight, they pass through guards without resistance, open the Gates of heaven without a key, get audience when none Else can be admitted, they press into God's privy Chamber, shake his Throne, and bind his hands;
they command above, and raigne in heaven, God doth yield infinitely, if men cry mightily. One supplicatory shaft is better than a quiver of Arrows, a single Trooper of devotion, is better then an Army of Giants.
they command above, and Reign in heaven, God does yield infinitely, if men cry mightily. One supplicatory shaft is better than a quiver of Arrows, a single Trooper of devotion, is better then an Army of Giants.
and stood spotlesse amongst the pure and bright Angels, by the benefit of prayers? The Cities of refuge, the hornes of the Altar were never so secure as prayer.
and stood spotless among the pure and bright Angels, by the benefit of Prayers? The Cities of refuge, the horns of the Altar were never so secure as prayer.
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Moses by lifting up his hands strook down the Amalekites, Hezekiah by crying to Him which dwelt between the Cherubims, fetched an Angell out of heaven to destroy an hundred fourscore and five thousand in a night;
Moses by lifting up his hands strook down the Amalekites, Hezekiah by crying to Him which dwelled between the Cherubims, fetched an Angel out of heaven to destroy an hundred fourscore and five thousand in a night;
By prayer, Hannahs barren wombe was made fruitful, David turned Achitophels wisdome into foolishness, the Prophet restored Jeroboams withered hand, Eliah fetched rain from heaven, Elisha raised the dead.
By prayer, Hannahs barren womb was made fruitful, David turned Achitophels Wisdom into foolishness, the Prophet restored Jeroboams withered hand, Elijah fetched rain from heaven, Elisha raised the dead.
it doth fright Devils, and exhilarate Angels, it doth cancell bonds, cast inditements out of the Court, compromise differences, reconcile mortall adversaries, acquit the guilty, justifie sinners, cure phrensies, ease conflicts, put songs into mourners lips, fill the breast of disconsolate soules with extasies, dig Mines, fish for Pearls, fetch pensions out of Gods Exchequer,
it does fright Devils, and exhilarate Angels, it does cancel bonds, cast inditements out of the Court, compromise differences, reconcile Mortal Adversaries, acquit the guilty, justify Sinners, cure frenzies, ease conflicts, put songs into mourners lips, fill the breast of disconsolate Souls with ecstasies, dig Mines, Fish for Pearls, fetch pensions out of God's Exchequer,
this is the true sweat of our browes, whereby we should earn our bread, the Candle which should never go out in the house of the virtuous woman to enrich her family;
this is the true sweat of our brows, whereby we should earn our bred, the Candle which should never go out in the house of the virtuous woman to enrich her family;
Davids sling, Sampsons jawbone, the Lamps in Gideons pitchers, never won such conquests as prayer. It hath been the prop, protection, and promotion of the Saints in all extremities.
Davids sling, Sampsons jawbone, the Lamps in Gideons pitchers, never wone such conquests as prayer. It hath been the prop, protection, and promotion of the Saints in all extremities.
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Charles Martell being prayed for, that a secret sin of his might be forgiven, there was a schedule found upon the Altar, which mentioned both the sin and the pardon.
Charles Martell being prayed for, that a secret since of his might be forgiven, there was a schedule found upon the Altar, which mentioned both the since and the pardon.
they which were guilty fell into such contrition, and prayed so devoutly with Piamon, that the vision being renewed, he found the Petitioners names recorded amongst the rest.
they which were guilty fell into such contrition, and prayed so devoutly with Piamon, that the vision being renewed, he found the Petitioners names recorded among the rest.
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if I say not true, let me be consumed with the falling-sicknesse; the third, if I do not deliver true testimony, let me lose mine eyes: the first with a spark of fire, having himselfe and all his family burnt, the second being tormented to death with the falling-sicknesse, the third was so frighted with these judgements upon his fellowes, that confessing his sin,
if I say not true, let me be consumed with the Epilepsy; the third, if I do not deliver true testimony, let me loose mine eyes: the First with a spark of fire, having himself and all his family burned, the second being tormented to death with the Epilepsy, the third was so frighted with these Judgments upon his Fellows, that confessing his since,
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Radegund the wife of Clotharius, by prayer made the Captives chaines to fall off. Caesarius Bishop of Arles, quenched a great fire at Budeaux by the force of prayer.
Radegund the wife of Clotharius, by prayer made the Captives chains to fallen off. Caesarius Bishop of Arles, quenched a great fire At Budeaux by the force of prayer.
Did not the prayers of Monica turn St Augustine from a Manichee to an Orthodox professor? did not the prayers of St Amborse asswage the wrath of Valentinian II, enraged by the instigations of Justina his Arian Mother? did not the prayers of the Christians in the Army of Aurelius Commodus, fetch rain from heaven in the midst of a sad drought, whereupon it was called the thundring Legion? did not the prayers of Alexander, Bishop of Alexandria, with the rest of his devout Priests, bring such an heavy judgement upon Arius, that when he was in his highest favour at Court, by the procurement of Constantines sister, he but turning aside to a privy, voided out his guts and intralls,
Did not the Prayers of Monica turn Saint Augustine from a Manichee to an Orthodox professor? did not the Prayers of Saint Ambrose assuage the wrath of Valentinian II, enraged by the instigations of Justina his Arian Mother? did not the Prayers of the Christians in the Army of Aurelius Commodus, fetch rain from heaven in the midst of a sad drought, whereupon it was called the thundering Legion? did not the Prayers of Alexander, Bishop of Alexandria, with the rest of his devout Priests, bring such an heavy judgement upon Arius, that when he was in his highest favour At Court, by the procurement of Constantines sister, he but turning aside to a privy, voided out his guts and entrails,
Shall we have repentance without reformation? this were to lay an unhewen stone in the bottom of the building, or not to wash the child from the unclean blood,
Shall we have Repentance without Reformation? this were to lay an unhewn stone in the bottom of the building, or not to wash the child from the unclean blood,
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Shall we stumble at the old stone? burn our fingers in the former flames? run into the Pest-house where we catched our first Plague-fore? Children would not do thus, beasts will be better warned.
Shall we Stumble At the old stone? burn our fingers in the former flames? run into the Pesthouse where we catched our First Plague-fore? Children would not do thus, beasts will be better warned.
It is in vain ever to undertake the work of repentance, if we doe not put away iniquity farre from our Tabernacle, Job 22.23; and throughly amend our wayes, and our doings, Jer. 7.5. We must keep our selves as undefiled, as morall diligence can preserve our purity;
It is in vain ever to undertake the work of Repentance, if we do not put away iniquity Far from our Tabernacle, Job 22.23; and thoroughly amend our ways, and our doings, Jer. 7.5. We must keep our selves as undefiled, as moral diligence can preserve our purity;
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and keep the Concubine still in thy house, bowse with Boon-fellows, comply with Temporisers, not loose one new fashion, not abate one writ? a prodigious, hideous repentance.
and keep the Concubine still in thy house, bowse with Boon-fellows, comply with Temporisers, not lose one new fashion, not abate one writ? a prodigious, hideous Repentance.
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thy old elves suck thy paps, and what art thou then but still possessed, or haunted? Wilt thou come leprous out of Jordan? No, repentance should heal up thy botches,
thy old elves suck thy paps, and what art thou then but still possessed, or haunted? Wilt thou come leprous out of Jordan? No, Repentance should heal up thy botches,
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Did the Ninivites repent only by sitting upon ash-heaps, wearing of sackcloth, or being pinched in their entralls? were they as enormous, flagitious, detestable,
Did the Ninevites Repent only by sitting upon ash-heaps, wearing of Sackcloth, or being pinched in their enthralls? were they as enormous, flagitious, detestable,
18. A reformation of oppression: For the Ninivites thought of the violence of their hands, that whereas Nineveh had been a bloody City, and the whip departed not from it, they now begin to think of the cut veins,
18. A Reformation of oppression: For the Ninevites Thought of the violence of their hands, that whereas Nineveh had been a bloody city, and the whip departed not from it, they now begin to think of the Cut Veins,
when he doth eat the fruits of others without mony? shall a man repent with his Bears teeth in his head? or his Lions skin upon his back? No, it is in vain for any man to sigh for compassion, where the sighes of the poor do cry for vengeance.
when he does eat the fruits of Others without money? shall a man Repent with his Bears teeth in his head? or his Lions skin upon his back? No, it is in vain for any man to sighs for compassion, where the sighs of the poor do cry for vengeance.
Can a man think to pacifie God, till he hath pacified the world? Doth God look upon Oppressours with a pleasing eye? no, they are Monsters, and Horrours to him;
Can a man think to pacify God, till he hath pacified the world? Does God look upon Oppressors with a pleasing eye? no, they Are Monsters, and Horrors to him;
they are pricking briars, Ezech. 28.24. threshing instruments, Amos 1.3. mighty hunters, Gen. 10.9. Wolves of the evening, Zep. 3.3. which take up all with the Angle and gather all with the drag. Hab. 1.15. which thrust with thigh, and shoulder, Ezech. 34.21. which smite with the fist of wickednesse, Es. 58.4. which swallow people alive as the grave. Pro. 1.12.
they Are pricking briers, Ezekiel 28.24. threshing Instruments, Amos 1.3. mighty Hunters, Gen. 10.9. Wolves of the evening, Zep. 3.3. which take up all with the Angle and gather all with the drag. Hab. 1.15. which thrust with thigh, and shoulder, Ezekiel 34.21. which smite with the fist of wickedness, Es. 58.4. which swallow people alive as the grave. Pro 1.12.
Hath God given to every man his own Inclosure, to own the Hedge-breaker? or allowed every man the freedom of his own bark, to justifie the Pirate? No, Wo be to him that buildeth a Town with blood,
Hath God given to every man his own Enclosure, to own the Hedgebreaker? or allowed every man the freedom of his own bark, to justify the Pirate? No, Woe be to him that builds a Town with blood,
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even to make the poor of the Land to faile, saying, when will the new Mooon be gone, that wee may sell Corn? and the Sabboth, that we may set forth Wheat, making the Epha small,
even to make the poor of the Land to fail, saying, when will the new Mooon be gone, that we may fell Corn? and the Sabbath, that we may Set forth Wheat, making the Epha small,
What hast thou to do with peace? So, what hast thou to do with Reconciliation? Godlinesse hath the promises. It is Goshen that is free from plagues, Rahabs house hath the red thred hanging out at the window.
What hast thou to do with peace? So, what hast thou to do with Reconciliation? Godliness hath the promises. It is Goshen that is free from plagues, Rahabs house hath the read thread hanging out At the window.
Nicostratus would not give his beautifull Lacedemonian Lady to Archidamus, because he did not derive a Pedigree from the Race of Hercules, as Plutarch saith.
Nicostratus would not give his beautiful Lacedaemonian Lady to Archidamus, Because he did not derive a Pedigree from the Raze of Hercules, as Plutarch Says.
No, God will be jealous for his people. Joel 2.18. He will be as the dew to Israel: Hos. 14.5. He doth bind up the broken-hearted. Es 61.1. Gods Sun may shine upon the just, and unjust, but the Signet upon his right hand is onely for the particular Favourites They are the sure mercies of David. Ps. 55.3. Penitents are only the pardoned generation, Nineveh is to be spared.
No, God will be jealous for his people. Joel 2.18. He will be as the due to Israel: Hos. 14.5. He does bind up the brokenhearted. Es 61.1. God's Sun may shine upon the just, and unjust, but the Signet upon his right hand is only for the particular Favourites They Are the sure Mercies of David. Ps. 55.3. Penitents Are only the pardoned generation, Nineveh is to be spared.
Therefore if ye have been not only the Sons of Adam, but the Sons of Belial. Deut. 13.13. not only guilty of inferiour sins, but done abominable iniquity. Ps. 14.1. not only been tempted to evill, but sold your selves to commit evill. 1 Kings 21.20. not transgressed only occasionally, or by accident, but committed e vill with both hands earnestly Micah. 7.3. not onely matched inconsiderate transgressors, but overpassed the deeds of the wicked, Jer. 5.28.
Therefore if you have been not only the Sons of Adam, but the Sons of Belial. Deuteronomy 13.13. not only guilty of inferior Sins, but done abominable iniquity. Ps. 14.1. not only been tempted to evil, but sold your selves to commit evil. 1 Kings 21.20. not transgressed only occasionally, or by accident, but committed e will with both hands earnestly micah. 7.3. not only matched inconsiderate transgressors, but overpassed the Deeds of the wicked, Jer. 5.28.
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Yet dost thou fear that he will refuse thee, which hath promised to refresh thee? No, Let not the cloud of distrustfulnesse darken the light of truth, and grace.
Yet dost thou Fear that he will refuse thee, which hath promised to refresh thee? No, Let not the cloud of distrustfulness darken the Light of truth, and grace.
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Who in the world sinned more enormously then Paul? who in the Church more grievously then Peter? yet both these obtained not only (said Chrysolog•s ) a Ministery, but a Magistery of holinesse.
Who in the world sinned more enormously then Paul? who in the Church more grievously then Peter? yet both these obtained not only (said Chrysolog•s) a Ministry, but a Magistery of holiness.
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St Augustine may renounce his Manicheism, Justin Martyr his worshipping of Idols, and St Cyprian (as some say) his Magick. One bright star may give light to many men stumbling in darknesse. One Boniface may reduce the Hassions from their strange Gods and Goddesses, Bortreia, Berter, Camberth, U•rade, to embrace the true Deity;
Saint Augustine may renounce his Manicheism, Justin Martyr his worshipping of Idols, and Saint Cyprian (as Some say) his Magic. One bright star may give Light to many men stumbling in darkness. One Boniface may reduce the Hassions from their strange God's and Goddesses, Bortreia, Berter, Camberth, U•rade, to embrace the true Deity;
One Vincent may convert 5000 Jewes in Spain, and 8000 Saracens in Mauritania. One Dambrowca may change the heart of Mieceslaus, Duke of Polonia, from being a stisfe Infideli, to be a zealous Christian,
One Vincent may convert 5000 Jews in Spain, and 8000 Saracens in Mauritania. One Dambrowca may change the heart of Mieceslaus, Duke of Polonia, from being a stisfe Infideli, to be a zealous Christian,
One Patrick by making a Circle, and opening the earth as farre as the circle went, may convert the Irish. One Poppo a Priest, by wearing a plate of red hot Iron upon his hand like a glove, may convert a number of Swedes and Danes;
One Patrick by making a Circle, and opening the earth as Far as the circle went, may convert the Irish. One Poppo a Priest, by wearing a plate of read hight Iron upon his hand like a glove, may convert a number of Swedes and Danes;
yea, what dissolute liver may not be cleansed out of naturall corruptions? Mary, the famous Egyptian Saint, who had spent her younger time in most scandalous lusts, may,
yea, what dissolute liver may not be cleansed out of natural corruptions? Marry, the famous Egyptian Saint, who had spent her younger time in most scandalous Lustiest, may,
when she was going up to Jerusalem, at the feast of the exaltation of the Cross, to finger the gaines of a Prostitute, be so renowned, that she lived 45. yeares as the mirrour of purity.
when she was going up to Jerusalem, At the feast of the exaltation of the Cross, to finger the gains of a Prostitute, be so renowned, that she lived 45. Years as the mirror of purity.
Swayne of Denmark, who had been the bloody Tyrant of his Country, upon slig•• suspitions, butchering many of his Nobles and subjects, may prove so remorsefull, that he may strip himselfe out of his Royal robes, go barefoot, fall down grovelong in the Church-porch, bitterly lament his sin,
Swain of Denmark, who had been the bloody Tyrant of his Country, upon slig•• suspicions, butchering many of his Nobles and subject's, may prove so remorseful, that he may strip himself out of his Royal robes, go barefoot, fallen down grovelong in the Church porch, bitterly lament his since,
afterwards may give over his office, and prove not onely such an eminent Professour, but such a constant Martyr, that he may be torn in pieces joynt by joynt.
afterwards may give over his office, and prove not only such an eminent Professor, but such a constant Martyr, that he may be torn in Pieces joint by joint.
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What should I speak of Mutio, the great Aegyptian Theife, whom Fulgosus doth mention? or of Golinduch, the Persian Witch, whom Nicephorus maketh relation of? or of Peter of Constantinople, the covetous Tole gatherer, whom Marulus maketh a large description of? all which were hainously wicked,
What should I speak of Mutio, the great Egyptian Thief, whom Fulgosus does mention? or of Golinduch, the Persian Witch, whom Nicephorus makes Relation of? or of Peter of Constantinople, the covetous Tole gatherer, whom Marulus makes a large description of? all which were heinously wicked,
What therefore is uncleanness without her bath? bondage without a door of hope? May not the greatest sinner in the world melt out his guilts at his eyes? and feel the oyl of joy suppling his conscience? Yes, wert thou the flying Dragon of cruelty, the fiend of envy, the Lucifer of pride, a Shimet the Standard-bearer of tumults, a Doeg the Boutefeau of mischief,
What Therefore is uncleanness without her bath? bondage without a door of hope? May not the greatest sinner in the world melt out his guilts At his eyes? and feel the oil of joy suppling his conscience? Yes, Wertenberg thou the flying Dragon of cruelty, the fiend of envy, the Lucifer of pride, a Shimet the Standard-bearer of tumults, a Doeg the Boutefeau of mischief,
an Achitophel that hath stirred every Gimmer of the Oracle, to give pernitious counsail, an Hazael that hath fired Cities, slain Infants, ripped up women big with childe, a Gehezi that hath run after bribes,
an Ahithophel that hath stirred every Gimmer of the Oracle, to give pernicious counsel, an hazael that hath fired Cities, slave Infants, ripped up women big with child, a Gehazi that hath run After Bribes,
an Achan that hath stollen the Babylonish Garment, and the golden Wedge, a Judas which hast sold thy best Master for a few mercenary pence which art such a transversed creature, that thou hast turned thy tongue in thy mouth, thy eyes in thy head, thy conscience in thy bosome, which hast falsified thy protestation, denyed thy subscription, violated thy Oath, expressed thy self Apostate,
an achan that hath stolen the Babylonish Garment, and the golden Wedge, a Judas which hast sold thy best Master for a few mercenary pence which art such a transversed creature, that thou hast turned thy tongue in thy Mouth, thy eyes in thy head, thy conscience in thy bosom, which hast falsified thy protestation, denied thy subscription, violated thy Oath, expressed thy self Apostate,
are Christ's wounds dry, that there is no cleansing-blood left for thee? No, let who will decree justice to thy body, I despaire not of mercy to thy soul, I can pray for thee,
Are Christ's wounds dry, that there is no cleansing-blood left for thee? No, let who will Decree Justice to thy body, I despair not of mercy to thy soul, I can pray for thee,
What do Jerusalems Visions and Prophecies, Feasts, Sacrifices, distinction of meats, purifyings, do her good? No, one teare of Nineveh doth excell all this rituall piety.
What do Jerusalems Visions and Prophecies, Feasts, Sacrifices, distinction of Meats, purifyings, do her good? No, one tear of Nineveh does excel all this ritual piety.
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Now is there any thing worse than a counterfeit? a man of shew? and is it not thus with the Hypocrite? Yes, Heis but the Stageplayer of Religion, He doth seem rather to play, then to sacrifice.
Now is there any thing Worse than a counterfeit? a man of show? and is it not thus with the Hypocrite? Yes, Heis but the Stageplayer of Religion, He does seem rather to play, then to sacrifice.
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In Latin the worst practiser we can imagine is called such a duskish creature, and amongst all the misty creatures the Hypocrite is the most sky-coloured, he is a man in a Cloud.
In Latin the worst practiser we can imagine is called such a duskish creature, and among all the misty creatures the Hypocrite is the most sky-coloured, he is a man in a Cloud.
Now shall this ill-savoured person think to fetch over God with profession? no, Gods favours are not so free, that he will accept of a man only because he can buckle,
Now shall this ill-savoured person think to fetch over God with profession? no, God's favours Are not so free, that he will accept of a man only Because he can buckle,
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speak like an Oracle, and prophesy like a Sybil, which as some say, do love no Church-musick because he himself would be accounted the Organ-pipe of devotion,
speak like an Oracle, and prophesy like a Sybil, which as Some say, do love no Church music Because he himself would be accounted the Organ-pipe of devotion,
hee hath plucked down the Font, that his holy bason might be consecrated, and hath put down Holy-daies, that there might be no Saints but of his Canonising;
he hath plucked down the Font, that his holy basin might be consecrated, and hath put down Holidays, that there might be no Saints but of his Canonising;
so that here is paint enough, but is God to be taken with colours? No, the seeming to be somwhat, the making a fair shew in the Flesh, the having a name to live, the being Jews outwardly, the drawing near with the mouth, the serving God by the precepts of men are of little officacy,
so that Here is paint enough, but is God to be taken with colours? No, the seeming to be somewhat, the making a fair show in the Flesh, the having a name to live, the being jews outwardly, the drawing near with the Mouth, the serving God by the Precepts of men Are of little officacy,
or validity before the incorrupt Judge; he doth respect neither protestation, nor obtestation, nor obsecration, nor illumination, nor jubilation, nor meditation, nor maceration;
or validity before the incorrupt Judge; he does respect neither protestation, nor obtestation, nor obsecration, nor illumination, nor jubilation, nor meditation, nor maceration;
to please thy humour, than to please thy God. Thou dost but Court the age, thy principal intention is not to make God Master, and to advance his glory;
to please thy humour, than to please thy God. Thou dost but Court the age, thy principal intention is not to make God Master, and to advance his glory;
When the Libertine, and thou, shalt meet together in Gods Court, and both be called forth to tryall (for as great a Judge as thou art upon Earth, shalt thou not stand before that Tribunall)? which of you shall plead least guilty? Thou wilt say, that man did lie in the mire,
When the Libertine, and thou, shalt meet together in God's Court, and both be called forth to trial (for as great a Judge as thou art upon Earth, shalt thou not stand before that Tribunal)? which of you shall plead least guilty? Thou wilt say, that man did lie in the mire,
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he never had a Limbeck to distill truth, nor a fining pot to melt a Church into primitive purity he would not leave a warm Couch to wait upon morning-Lectures,
he never had a Limbeck to distil truth, nor a fining pot to melt a Church into primitive purity he would not leave a warm Couch to wait upon morning-Lectures,
nor had the art of brachy-graphy to pen down Sermons, he never had an eye clear enough to spy out Sodom, nor a tongue lowd enough to cry out against Babylon; he never expostulated with God about Zion, nor sent a Breviat of his own devising and inventing into Heaven for God to plead the cause of his Saints;
nor had the art of brachygraphy to pen down Sermons, he never had an eye clear enough to spy out Sodom, nor a tongue loud enough to cry out against Babylon; he never expostulated with God about Zion, nor sent a Breviate of his own devising and inventing into Heaven for God to plead the cause of his Saints;
Nor thou neither hadst, nor didst these things but out of subtlety, and collusion, as thou learnedst them in the School of Ananias, or in the Academy of the Pharises, to abuse the age, to amaze the World, to get Magnifiers, to gain Customers, to screw into an Office, or to buy some Church-windfal:
Nor thou neither Hadst, nor didst these things but out of subtlety, and collusion, as thou Learnedest them in the School of Ananias, or in the Academy of the Pharisees, to abuse the age, to amaze the World, to get Magnifiers, to gain Customers, to screw into an Office, or to buy Some Church-windfal:
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of thine are impudent, that though thou shamest multitudes for trangression, yet thou thy self knowest not how to brush, no not for such sins as all the Land doth ring of, and all Christendom doth defy;
of thine Are impudent, that though thou Shamest Multitudes for Transgression, yet thou thy self Knowest not how to brush, no not for such Sins as all the Land does ring of, and all Christendom does defy;
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When the Libertine doth look like a condemned man, thou lookest like a man, that is rectus in Curiâ the bright object of innocency for an admiring eye to gaze upon;
When the Libertine does look like a condemned man, thou Lookest like a man, that is rectus in Curiâ the bright Object of innocency for an admiring eye to gaze upon;
when the Libertine doth think it a just duty to bring iniquity to remembrance, and to recount his sins in the bitterness of his soul, thou dost esteem it a blemish,
when the Libertine does think it a just duty to bring iniquity to remembrance, and to recount his Sins in the bitterness of his soul, thou dost esteem it a blemish,
let the woman storm down tears, till she wash Christs feet with head water, y•• he will not rise from the table to weep with her, or to encrease the bath;
let the woman storm down tears, till she wash Christ feet with head water, y•• he will not rise from the table to weep with her, or to increase the bath;
his eyes are dazeled with the brightnesse of his gifts, his ears charmed with the musick of applause, he droppeth to hell from the precip••e of vain-glory,
his eyes Are dazzled with the brightness of his Gifts, his ears charmed with the music of applause, he drops to hell from the precip••e of vainglory,
but upon earth he is stupified, he is past feeling, and hath the heart which cannot repent, Rom. 2.5. The Hypocrite may be a Professor, but he cannot be a Penitent;
but upon earth he is Stupified, he is past feeling, and hath the heart which cannot Repent, Rom. 2.5. The Hypocrite may be a Professor, but he cannot be a Penitent;
and if not a Penitent, what will all his Church tinctures do him good? no, Jerusalem had these fukes to Admiration, Prophesies, Ordinances, Altars, Types, what not? yet for want of repentance, she is turned off as a despised creature;
and if not a Penitent, what will all his Church tinctures do him good? no, Jerusalem had these fukes to Admiration, prophecies, Ordinances, Altars, Types, what not? yet for want of Repentance, she is turned off as a despised creature;
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the great Prophet of his age is drawn from her, and sent to a place that she disdained in heart should stand up in competition with her in any spirituall prerogative,
the great Prophet of his age is drawn from her, and sent to a place that she disdained in heart should stand up in competition with her in any spiritual prerogative,
as no Nation ever had the like, leaving off the Throne casting off the Robe, putting on sackcloth, sitting upon ash heaps, fasting rigorously, crying mightily, every one turning from their evill wayes,
as no nation ever had the like, leaving off the Throne casting off the Robe, putting on Sackcloth, sitting upon ash heaps, fasting rigorously, crying mightily, every one turning from their evil ways,
for doth Nineveh submit, and we oppose Nineveh expresse repentance, and we refractarinesse? What, Nineveh, that was the Mistress of Witchcrafts, which had the broath of abominable things in her Vessels, which was mad upon her Idols,
for does Nineveh submit, and we oppose Nineveh express Repentance, and we refractarinesse? What, Nineveh, that was the Mistress of Witchcrafts, which had the broth of abominable things in her Vessels, which was mad upon her Idols,
and built Altars to shamefull things? and not we which are so farre from Idolatry, that we think we see God with the clearest eye that is in the head of the whole world;
and built Altars to shameful things? and not we which Are so Far from Idolatry, that we think we see God with the Clearest eye that is in the head of the Whole world;
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which hold our selves the most inspired Nation upon earth, which have amongst us the dispensation of grace, the revelation of the mystery, the light of the knowledg of the glory of God in the face of Jesus Christ? yet is Nineveh heere fit to be spared,
which hold our selves the most inspired nation upon earth, which have among us the Dispensation of grace, the Revelation of the mystery, the Light of the knowledge of the glory of God in the face of jesus christ? yet is Nineveh Here fit to be spared,
& we to be judged? What, hath the Idolater more propensions to repentance then the Christian? Is not this our scandal? may it not be our horrour? doubtlesse there is an high pervicacy, and pertinacy in us,
& we to be judged? What, hath the Idolater more propensions to Repentance then the Christian? Is not this our scandal? may it not be our horror? doubtless there is an high pervicacy, and pertinacy in us,
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or else we might long since have been as reformed as Nineveh; for is it not an easier matter to be converted, where the affections onely are distempered,
or Else we might long since have been as reformed as Nineveh; for is it not an Easier matter to be converted, where the affections only Are distempered,
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than the Infidels, which were deprived of these endowments? that Nineveh doth repent, and not we? how shall we justifie our selves before that blind people? or answer this to that newly enlightned people? Alas Nineveh lived in obscurity,
than the Infidels, which were deprived of these endowments? that Nineveh does Repent, and not we? how shall we justify our selves before that blind people? or answer this to that newly enlightened people? Alas Nineveh lived in obscurity,
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What, shall that Heathenish glimmering exceed our Evangelicall brightnesse? Shall this new Professour be the better Disciple? and produce better arguments for his conversion,
What, shall that Heathenish glimmering exceed our Evangelical brightness? Shall this new Professor be the better Disciple? and produce better Arguments for his conversion,
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then the old studied Logician? No, it is a disgraceful thing for us to hold our peace ( as Philocteta said ) when Barbarians speak; that our gospellising duty should not speak in as high an accent, as the Gentiles obedience.
then the old studied Logician? No, it is a disgraceful thing for us to hold our peace (as Philocteta said) when Barbarians speak; that our gospellising duty should not speak in as high an accent, as the Gentiles Obedience.
Themistocles could not sleep that the Trophies of Miltiades should be greater than his, & it burst Hyarbita in pieces, that he should not be as eloquent as Timagenes, so it may take away,
Themistocles could not sleep that the Trophies of Miltiades should be greater than his, & it burst Hyarbita in Pieces, that he should not be as eloquent as Timagenes, so it may take away,
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as our check, and disparagement, that men which are led only by the light of nature (upon the first call of a Prophet) should be more passionate Lovers of repentance then we, which are or seem to be the great Beauclarks,
as our check, and disparagement, that men which Are led only by the Light of nature (upon the First call of a Prophet) should be more passionate Lovers of Repentance then we, which Are or seem to be the great Beauclarks,
and Bible searchers of the Earth? How may it confound us, that they which are lately matriculated into the University do surpasse us, who have been antient Graduates? or that the puny Scholars, which have but newly taken forth their lessons, should be better Proficients then we, which seem to be of the high forme? Was Cambyses ashamed, that the King of Aethiopia should send him a bow that none of his Army could draw? and is it not our shame that the Ninivites here have sent us a bow, that none of us can draw up an arrow to the head in it? What, shall the Pagans,
and bible searchers of the Earth? How may it confound us, that they which Are lately matriculated into the university do surpass us, who have been ancient Graduates? or that the puny Scholars, which have but newly taken forth their Lessons, should be better Proficients then we, which seem to be of the high Form? Was Cambyses ashamed, that the King of Ethiopia should send him a bow that none of his Army could draw? and is it not our shame that the Ninevites Here have sent us a bow, that none of us can draw up an arrow to the head in it? What, shall the Pagans,
To what end then are all our speculations, and criticisms, pretious truths, and pretious Titles? No, wee may tremble, that we have one Temple standing,
To what end then Are all our speculations, and criticisms, precious truths, and precious Titles? No, we may tremble, that we have one Temple standing,
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we have indeed an eager appetite for souls food, and curious palates to tast of the best, listning ears and voluble tongues, a satiety of teaching and a surset of Gospel-truths, but little humiliation, little mortification;
we have indeed an eager appetite for Souls food, and curious palates to taste of the best, listening ears and voluble tongues, a satiety of teaching and a surset of Gospel truths, but little humiliation, little mortification;
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Oh that we would leave talking so much of our Religion, and ask where is our repentance? where is our regeneration I doubt we are such poor Penitents, that we may go to the Paynims brests for grones,
O that we would leave talking so much of our Religion, and ask where is our Repentance? where is our regeneration I doubt we Are such poor Penitents, that we may go to the Painims breasts for groans,
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And is not this our dishonour, and scandall? yes, it was a sad thing when the Lord sent his people to the Isles of Chi••im to learn fidelity, Jer. 2.10. so is it for God to send us to the Ninevites to learn repentance.
And is not this our dishonour, and scandal? yes, it was a sad thing when the Lord sent his people to the Isles of Chi••im to Learn Fidis, Jer. 2.10. so is it for God to send us to the Ninevites to Learn Repentance.
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they had shorter time, and lesse means, and shall your superiour advantages leave you in an inferiour condition? Do ye appease God, for they pacified him;
they had shorter time, and less means, and shall your superior advantages leave you in an inferior condition? Do you appease God, for they pacified him;
5. This doth shew the excellency of repentance, for is not that a rare vertue, that hath brought Nineveh into a condition to be spared? yes, all the pomp of Nineveh, her glorious walls, sumptuous Palaces, rich Merchandise, melodious musick, conquests abroad, triumphs at home, Street-lustre, Court-splendour, fall short of the magnificence of Repentance;
5. This does show the excellency of Repentance, for is not that a rare virtue, that hath brought Nineveh into a condition to be spared? yes, all the pomp of Nineveh, her glorious walls, sumptuous Palaces, rich Merchandise, melodious music, conquests abroad, Triumphos At home, Street-lustre, Court-splendour, fallen short of the magnificence of Repentance;
and nothing but kneeling upon stones, wallowing in the mine, sitting upon dunghills, sighing like distracted men, groning like dying persons, to be seen amongst them;
and nothing but kneeling upon stones, wallowing in the mine, sitting upon dunghills, sighing like distracted men, groaning like dying Persons, to be seen among them;
And indeed what more admirable, then to see persons in the penitentiall garb, men frayed with sins, shivering under judgements, their remorselesse hearts smarting, their stupid spirits thrilling, their dumb mouths opening, their dry eyes streaming, their deaf ears tingling, their polluted conversations rinsing? crying with Ezrah, We are here before thee in our trespasses;
And indeed what more admirable, then to see Persons in the penitential garb, men frayed with Sins, shivering under Judgments, their remorseless hearts smarting, their stupid spirits thrilling, their dumb mouths opening, their dry eyes streaming, their deaf ears tingling, their polluted conversations rinsing? crying with Ezrah, We Are Here before thee in our Trespasses;
or with Daniel, To us belongeth nothing but shame, and confusion, or with Manasses, my transgressions, oh Lord are multiplied, my trespasses are exceeding many, I am not worthy to see the height of the Heavens for the multitude of my unrighteousnesses;
or with daniel, To us belongeth nothing but shame, and confusion, or with Manasses, my transgressions, o Lord Are multiplied, my Trespasses Are exceeding many, I am not worthy to see the height of the Heavens for the multitude of my Unrighteousnesses;
like Pelagia, who would no longer be called Pelagia, but Pelagus, or he doth take some revenge upon himself, either like Amus the Aegyptian Monk, who having taken some pleasure in his beauty, would never after see his naked flesh;
like Pelagia, who would no longer be called Pelagia, but Plague, or he does take Some revenge upon himself, either like Amos the Egyptian Monk, who having taken Some pleasure in his beauty, would never After see his naked Flesh;
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or like Martin, who being reprehended for weeping too much, said, he had need to wash throughly, that he might have a clean face, for Gods pure eyes.
or like Martin, who being reprehended for weeping too much, said, he had need to wash thoroughly, that he might have a clean face, for God's pure eyes.
for what are capering feet, swelling cheeks, tempests in the brows, lightning in the eyes, thunderclaps in the lips, pikes in the hand, steel-bonnets upon the head, to humble, lowly, self-denying courses? no, one souls check doth excell all the jollity upon Herods Birthday, one tear all the pompe at Asuerosh's Feast.
for what Are capering feet, swelling cheeks, tempests in the brows, lightning in the eyes, thunderclaps in the lips, pikes in the hand, steel-bonnets upon the head, to humble, lowly, self-denying courses? no, one Souls check does excel all the jollity upon Herods Birthday, one tear all the pomp At Ahasuerus's Feast.
oh happy time, when the sense of sin hath shaken thee out of all the glory of the world, thrown thee down like a forlorn Abject, made thee look pale under guilts, dread divine justice, prefer a motion for compassion,
o happy time, when the sense of since hath shaken thee out of all the glory of the world, thrown thee down like a forlorn Abject, made thee look pale under guilts, dread divine Justice, prefer a motion for compassion,
Nothing made Nineveh so blessed as repentance, her Ivory Walls shook, her strong Foundations tottered, her Palace roofes seemed ready to fly into splinters, nothing but plaints and shrikes, tears,
Nothing made Nineveh so blessed as Repentance, her Ivory Walls shook, her strong Foundations tottered, her Palace roofs seemed ready to fly into splinters, nothing but plaints and shrieks, tears,
and repentance hath no sooner entred the streets, but all the City is joyous, and secure, not a stone is to be removed, not a bone to be broken, not an hair of the head to be touched;
and Repentance hath no sooner entered the streets, but all the city is joyous, and secure, not a stone is to be removed, not a bone to be broken, not an hair of the head to be touched;
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how their Palaces and Banquetting-houses, Castles and Theaters, Statues and Sepulchres, Exchequers and Wardrobes, Courts and Arsenalls, Magazines and Records, Fishponds and Gardens, Pearls,
how their Palaces and Banqueting-houses, Castles and Theaters, Statues and Sepulchres, Exchequers and Wardrobes, Courts and Arsenals, Magazines and Records, Fishponds and Gardens, Pearls,
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or a beast slain throughout the whole City meerly through the benefit of repentance; for the people had repented, and here is their brestplate, shield, and headpiece.
or a beast slave throughout the Whole city merely through the benefit of Repentance; for the people had repented, and Here is their breastplate, shield, and headpiece.
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they are still Proprietaries in all their Fees, Lords of all their royalties, their authority and jurisdiction, opulency and affluency, celsitude and sublimity, power and pomp, principality and preheminence, Procerage and Peerage, Crown and Crown-land doth continue:
they Are still Proprietaries in all their Fees, lords of all their royalties, their Authority and jurisdiction, opulency and affluency, celsitude and sublimity, power and pomp, principality and pre-eminence, Procerage and Peerage, Crown and Crown-land does continue:
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thou didst clad them in sackcloth, that they might not be stript of their gorgeous rayment, thou didst sprinkle them with ashes, that the smell of fire might not be felt within their walls;
thou didst clad them in Sackcloth, that they might not be stripped of their gorgeous raiment, thou didst sprinkle them with Ashes, that the smell of fire might not be felt within their walls;
thou didst make them turn from their evill waies, and from the violence of their hands, that their evill waies might not bring all manner of evills upon them,
thou didst make them turn from their evil ways, and from the violence of their hands, that their evil ways might not bring all manner of evils upon them,
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thou keepest Nineveh safe, when after a thousand years triumphant state, she had but forty daies respit either to repent, or to have utter destruction;
thou Keepest Nineveh safe, when After a thousand Years triumphant state, she had but forty days respite either to Repent, or to have utter destruction;
ye stand, but what is your foundation? ye may stand by your prudence and policy, your tradings and truces, your armes and artifices, your formidable numbers and dreadfull Navies,
you stand, but what is your Foundation? you may stand by your prudence and policy, your tradings and truces, your arms and artifices, your formidable numbers and dreadful Navies,
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and presenting your selves at Sacraments, but what repentance? Ye would be Nineveh, but are ye Nineveh? ye would be prosperous Nineveh, but are ye penitent Nineveh? are ye not to seek for repentance in the midst of all priviledges and Ordinances, your exquisitie principles,
and presenting your selves At Sacraments, but what Repentance? You would be Nineveh, but Are you Nineveh? you would be prosperous Nineveh, but Are you penitent Nineveh? Are you not to seek for Repentance in the midst of all privileges and Ordinances, your exquisitie principles,
then bands of love? If ye would come to your triall, doth not the triall of your countenance testifie against you? if ye would stand to your discovery,
then bans of love? If you would come to your trial, does not the trial of your countenance testify against you? if you would stand to your discovery,
ye tread upon Gods ground, and walk every day upon his consecrated earth, but ye have polluted the Lords land, ye have turned Bethel into Bethaven, an house of Prayer into a den of Theeves;
you tread upon God's ground, and walk every day upon his consecrated earth, but you have polluted the lords land, you have turned Bethel into Bethaven, an house of Prayer into a den of Thieves;
but are ye Nineveh? ye may have Ninevehs wishes, but have ye Ninevehs fruits? ye may match sinnes with Nineveh, but can ye match repentance with Nineveh? no, this age of Pyrrba hath nothing but Monsters in it.
but Are you Nineveh? you may have Ninevehs wishes, but have you Ninevehs fruits? you may match Sins with Nineveh, but can you match Repentance with Nineveh? no, this age of Pyrrba hath nothing but Monsters in it.
Tereus as bad as he was, might have been esteemed innocent in respect of us; Nineveh, as guilty as it was, might have been a Saint in comparison of us.
Tereus as bad as he was, might have been esteemed innocent in respect of us; Nineveh, as guilty as it was, might have been a Saint in comparison of us.
We have Ninevehs crimes, but not Ninevehs conscience; Ninevehs prevarications, but not Ninevehs humilations; we are but shining-glasse in respect of that bright crystal.
We have Ninevehs crimes, but not Ninevehs conscience; Ninevehs prevarications, but not Ninevehs humilations; we Are but shining-glasse in respect of that bright crystal.
men in generall are so perfected, that they need none of our literature, and so replete with principles, that they are brimfull of mysteries, every one is a Phoenix,
men in general Are so perfected, that they need none of our literature, and so replete with principles, that they Are brimful of Mysteres, every one is a Phoenix,
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nay our birds can fly with their shels upon their heads, they have tapped so much out of their own Runlets, that they need not broach any thing out of our Vessels;
nay our Birds can fly with their shells upon their Heads, they have tapped so much out of their own Runlets, that they need not broach any thing out of our Vessels;
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or a Virgin the second time could bring forth a child, or they had been all touched with fiery tongues from heaven, to speak to the world the wonderfull things of God? all the miracles of former ages must be appropriated to their inspirations;
or a Virgae the second time could bring forth a child, or they had been all touched with fiery tongues from heaven, to speak to the world the wonderful things of God? all the Miracles of former ages must be appropriated to their inspirations;
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for though we know many Messengers, their persons and their parts, their Country and their calling, their Commission and their competencies, their gifts and graces, their labors and language, yet they cannot be entertained.
for though we know many Messengers, their Persons and their parts, their Country and their calling, their Commission and their competencies, their Gifts and graces, their labors and language, yet they cannot be entertained.
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Vitellius would eat no Mullets, but such as were fetched from the Carpathian Sea. So with us, our own Teachers are men of no brain, we have scarce a Preacher that can speak sense to this intelligent age;
Vitellius would eat no Mullets, but such as were fetched from the Carpathian Sea. So with us, our own Teachers Are men of no brain, we have scarce a Preacher that can speak sense to this intelligent age;
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and yet if either of these had continued awhile amongst us, the one might be sent back to his Sepulchre at Ramath, and the other returned to his upper loft.
and yet if either of these had continued awhile among us, the one might be sent back to his Sepulchre At Ramath, and the other returned to his upper loft.
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and to clip out his tongue, than to attend to his cryes, as Beniface the 7th plucked out the eyes of Cardinall John, because he opposed him in his unjust desires;
and to clip out his tongue, than to attend to his cries, as Beniface the 7th plucked out the eyes of Cardinal John, Because he opposed him in his unjust Desires;
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and come with a Paper filled with nothing but joy, and glee, and blisse, rather then with a scrowl written within and without with nothing but lamentation, mourning, and woe.
and come with a Paper filled with nothing but joy, and glee, and bliss, rather then with a scrowl written within and without with nothing but lamentation, mourning, and woe.
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and to have all the Encomiasticks that belong to true virtue attributed to us, as the Cities of Achaia sent all the conquering Crowns of Musitians to Nero, as to the Prince of Musitians.
and to have all the Encomiastics that belong to true virtue attributed to us, as the Cities of Achaia sent all the conquering Crowns of Musicians to Nero, as to the Prince of Musicians.
Ye Preachers, (saith the Age) dip your tongues in Oyl, supple your doctrines, apply gentle plaisters, sow pillowes under every arm-hole, cut out complying shreds,
the Preachers, (Says the Age) dip your tongues in Oil, supple your doctrines, apply gentle plasters, sow pillows under every armhole, Cut out complying shreds,
we have graces enough to make all the Devills in Hell recoil, we have prayers enough to petition away all plagues, wee have ships enough to shoot away all enemies from our coasts, we have speares enough (as that French King said, who went wth 200000. souldiers at his heels against the Turk) to uphold the Heavens if they should fall.
we have graces enough to make all the Devils in Hell recoil, we have Prayers enough to petition away all plagues, we have ships enough to shoot away all enemies from our coasts, we have spears enough (as that French King said, who went with 200000. Soldiers At his heels against the Turk) to uphold the Heavens if they should fallen.
We are quiet, and secure after the manner of the Sidonians, Judg. 18.7. Our houses are safe from fear. Job 21.9. We are at ease from our youth, Jer. 48.12. We can dwell in Cities without gates, and bars. Jer. 49.31. We stretch our selves upon our Couches. Amos 6.4.
We Are quiet, and secure After the manner of the Sidonians, Judges 18.7. Our houses Are safe from Fear. Job 21.9. We Are At ease from our youth, Jer. 48.12. We can dwell in Cities without gates, and bars. Jer. 49.31. We stretch our selves upon our Couches. Amos 6.4.
Our walls our Targets, our Magazeens, our Capitol, our Castle of Angels, our Martiall blades, whose faces are as Lions, whose feet are as swift as Roes upon the Mountains, our redoubted Captains, which can sleep in their armour,
Our walls our Targets, our Magazeens, our Capitol, our Castle of Angels, our Martial blades, whose faces Are as Lions, whose feet Are as swift as Roes upon the Mountains, our redoubted Captains, which can sleep in their armour,
which are used to marches, musters, casting up of Banks, raising of Forts, drawing of lines, making of rowling Trenches digging of Mines, battering of Walls, drayning of ditches, drying up Rivers, framing Pall sadoes, Sconses, Redoubts, Counterscarps, tumbling of Garments in the blood, filling places with dead bodies, fishing, sanning, risting, sacking Towns and Cities, leaving fruitfull places more desolate then the Wildernesse towards Diblath, levelling goodly Structures, as Shalman destroyed Beth-Arbel, yea soaking Lands, and Nations with showres of tempests of blood, all these shal settle the Land in firm peace, look upon the Nation,
which Are used to marches, musters, casting up of Banks, raising of Forts, drawing of lines, making of rolling Trenches digging of Mines, battering of Walls, draining of ditches, drying up rivers, framing Pall sadoes, Sconces, Redoubts, Counterscarps, tumbling of Garments in the blood, filling places with dead bodies, fishing, sanning, risting, sacking Towns and Cities, leaving fruitful places more desolate then the Wilderness towards Diblath, levelling goodly Structures, as Shalman destroyed Beth-Arbel, yea soaking Lands, and nations with showers of tempests of blood, all these shall settle the Land in firm peace, look upon the nation,
and see if it be not the quick corner of the Earth for living Souls, the Worlds gendring place, sown with the seed of man, her children like the sand, the offspring of her bowells like the gravell, numbers of people like the Stars of Heaven,
and see if it be not the quick corner of the Earth for living Souls, the World's gendering place, sown with the seed of man, her children like the sand, the offspring of her bowels like the gravel, numbers of people like the Stars of Heaven,
What a Cluster of Chieftains? what millions of Heroes are there here? this whole Land seemeth to be no other then an Artillery-Garden, a Trayning-Field, the feeble as David, the strongest as Adino the Eznite, who lift up his spear against 800 men at once,
What a Cluster of Chieftains? what millions of Heroes Are there Here? this Whole Land seems to be no other then an Artillery-Garden, a Trayning-Field, the feeble as David, the Strongest as Adino the Eznite, who lift up his spear against 800 men At once,
Now are we not without suspition of danger under such a Banner? Yes, the poyson of all our Enemies cannot envenome us through the vertue of this military Antidote.
Now Are we not without suspicion of danger under such a Banner? Yes, the poison of all our Enemies cannot envenom us through the virtue of this military Antidote.
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We fear? No, let the earth fear? Destruction to us? No destruction to all round about us, destruction to them that attempt our downfall, destruction to you that preach it.
We Fear? No, let the earth Fear? Destruction to us? No destruction to all round about us, destruction to them that attempt our downfall, destruction to you that preach it.
This is the considence, and self hardinesse of the age; though the scourge passe through, and flow over, yet it shall not come at us. Es. 28.15. though the clouds gather, yet we think of no storm;
This is the confidence, and self hardiness of the age; though the scourge pass through, and flow over, yet it shall not come At us. Es. 28.15. though the Clouds gather, yet we think of no storm;
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yet they never stirred foot, thinking they should never be crushed, nor burnt; So we stand in aw of no perils, though smoak, and fire predict otherwise.
yet they never stirred foot, thinking they should never be crushed, nor burned; So we stand in awe of no perils, though smoke, and fire predict otherwise.
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We sleep quietly, expell all dread, our hill is so strong, that we shall never be removed, the munition of Rocks is our defence, none shall pluck us out, our ditch is the Sea, none can swim over to us, all our Ports are locked, none can force an entrance.
We sleep quietly, expel all dread, our hill is so strong, that we shall never be removed, the munition of Rocks is our defence, none shall pluck us out, our ditch is the Sea, none can swim over to us, all our Ports Are locked, none can force an Entrance.
Augustus Caesar told the people of Rome that he would leave them a Successour, that should not twice deliberate of the same thing, but we are a very deliberating people;
Augustus Caesar told the people of Room that he would leave them a Successor, that should not twice deliberate of the same thing, but we Are a very deliberating people;
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but spending many years in preparing, and bringing forth nothing to issue, Iphicrates the Commander of the Mercenaries, told him that he wondred he should be so quick in speech, and so slow in action;
but spending many Years in preparing, and bringing forth nothing to issue, Iphicrates the Commander of the Mercenaries, told him that he wondered he should be so quick in speech, and so slow in actium;
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We may affect repentance, and begge it of God, but yet as St Augustine saith against himselfe, we are afraid that God should answer us, we had rather have our Concupiscence fulfilled,
We may affect Repentance, and beg it of God, but yet as Saint Augustine Says against himself, we Are afraid that God should answer us, we had rather have our Concupiscence fulfilled,
then extinguished. Forty years long was I grieved with this generation, but hath not our grievance exceeded that of the Jewes, not onely in heinousnesse,
then extinguished. Forty Years long was I grieved with this generation, but hath not our grievance exceeded that of the Jews, not only in heinousness,
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but in tediousnesse? How many plaisters have there been laid upon our sores, and yet the ulcers are as bad as ever? How often hath this Morian been washed,
but in tediousness? How many plasters have there been laid upon our sores, and yet the ulcers Are as bad as ever? How often hath this Morian been washed,
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and yet he is never the whiter? If all the Amphyctions were gathered together in counsail, they could not devise a way for us to embrace their resolves at present.
and yet he is never the Whiter? If all the Amphyctions were gathered together in counsel, they could not devise a Way for us to embrace their resolves At present.
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How many Ministers heart-strings have we broken, sending them into their Graves with our impenitency, to afflict their dying spirits? we repent at leisure, whereas Nineveh repented instantly.
How many Ministers heartstrings have we broken, sending them into their Graves with our impenitency, to afflict their dying spirits? we Repent At leisure, whereas Nineveh repented instantly.
the King of Nineveh is not the same man, for as mighty as he was, he seemeth now to have his Lord in chief, a Commander greater then himselfe, call upon him;
the King of Nineveh is not the same man, for as mighty as he was, he seems now to have his Lord in chief, a Commander greater then himself, call upon him;
he doth not sit like a King, but like a Minor, one under authority, or an head-servant (at best) amongst the rest of the Attendants, he doth bow before his Master,
he does not fit like a King, but like a Minor, one under Authority, or an head-servant (At best) among the rest of the Attendants, he does bow before his Master,
as people terrified with the sense of sin, and danger? no, our proud hearts cannot shrink up, our stiffe limbs cannot arise, repentance or vengeance can scarce make us vail an hat, or leave a chayr empty.
as people terrified with the sense of since, and danger? no, our proud hearts cannot shrink up, our stiff limbs cannot arise, Repentance or vengeance can scarce make us Vail an hat, or leave a chair empty.
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or the whole family is upon employment, before these principall Servants can fall to work. Greatnesse which should be exemplary, thinks it self exempted;
or the Whole family is upon employment, before these principal Servants can fallen to work. Greatness which should be exemplary, thinks it self exempted;
The Devills Prison is filled chiefly with persons of high birth, and high fortunes, he hath in chains honourable slaves, his Captives go in skarlet, wear golden chains about their necks, ride in Coaches,
The Devils Prison is filled chiefly with Persons of high birth, and high fortune's, he hath in chains honourable slaves, his Captives go in scarlet, wear golden chains about their necks, ride in Coaches,
for the King put off his Robe, and he and the whole City was covered with sackcloth. But alas we are so far from repentance in the heart, that we have not repentance on the back;
for the King put off his Robe, and he and the Whole city was covered with Sackcloth. But alas we Are so Far from Repentance in the heart, that we have not Repentance on the back;
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We are so much addicted (though quite contrary to Scripture, and indeed what is Scripture to the un-Bibling Natural) to strange apparell. Zeph. 1.8. that there is scarce any thing, that is English seen about us;
We Are so much addicted (though quite contrary to Scripture, and indeed what is Scripture to the un-Bibling Natural) to strange apparel. Zephaniah 1.8. that there is scarce any thing, that is English seen about us;
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as it was said of the Courtiers of Andronteus the younger, that in respect of their hatefull disguises in apparell, they seemed no longer to be Grecians, but a •medly of Latines, Mysians, Triballians, Syrians, and Phaenicians.
as it was said of the Courtiers of Andronteus the younger, that in respect of their hateful disguises in apparel, they seemed no longer to be Greeks, but a •medly of Latins, Mysians, Triballians, Syrians, and Phoenicians.
and how much girdles, gorgets, wimples, cawles, crisping-pins, vails, rails, frontlets, bonnets, bracelets, neeklaces, slops, slippers, roundtires, sweetballs, rings, earings, mufflers, glasses, hoods, lawn, musks, civets, rosepowders, gessamy butter, complexion waters, do cost in our daies, many a sighing husband doth know by the years account.
and how much girdles, gorgets, wimples, cawles, crisping-pins, vails, rails, frontlets, bonnets, bracelets, neeklaces, slops, slippers, roundtires, sweetballs, rings, earings, mufflers, glasses, hoods, lawn, musks, civets, rosepowders, gessamy butter, complexion waters, do cost in our days, many a sighing husband does know by the Years account.
nor to be marked, unlesse she hath her distinguishing pitches upon her, she goeth not abroad till she be feathered like a Popin-jay, and doth shine like alablaster;
nor to be marked, unless she hath her distinguishing pitches upon her, she Goes not abroad till she be feathered like a Popin-jay, and does shine like alabaster;
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every Yeoman in this age must be attired like a Gentleman of the first head, every Clark must be as brave as the Justice, every Apprentice match his Master in gallantry, the waiting Gentlewoman doth vy fashions with her Lady,
every Yeoman in this age must be attired like a Gentleman of the First head, every Clark must be as brave as the justice, every Apprentice match his Master in gallantry, the waiting Gentlewoman does vy fashions with her Lady,
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and speak of mortification, as if they had learned repentance from some Gabriel, or Michael; none so busie in giving Church-orders, or prescribing rules of reformation;
and speak of mortification, as if they had learned Repentance from Some Gabriel, or Michael; none so busy in giving Church orders, or prescribing rules of Reformation;
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If our Country had never a sin but pride, yet this being so excessive, and execrable as it is, it were enough to shake this Island in pieces with an Earthquake,
If our Country had never a since but pride, yet this being so excessive, and execrable as it is, it were enough to shake this Island in Pieces with an Earthquake,
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and to flay off those skins which have clad themselves in such exotique disguisements; These may name themselves old fashioned Protestants, but they are but new fashioned Penitents.
and to flay off those skins which have clad themselves in such exotic disguisements; These may name themselves old fashioned Protestants, but they Are but new fashioned Penitents.
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and the Ninivites in casting away the Robe, and covering themselves with sackcloth. 9. Nineveh had the heighth of abasement, they sat upon the ash-heap.
and the Ninevites in casting away the Robe, and covering themselves with Sackcloth. 9. Nineveh had the height of abasement, they sat upon the ashheap.
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what Ammunition, and Artillerie we have, rather then we consider that our Cities deserve to be sacked, our Castles to be rased, our treasures to be melted out of our hands, our Magazines of war to be emptied,
what Ammunition, and artillery we have, rather then we Consider that our Cities deserve to be sacked, our Castles to be rased, our treasures to be melted out of our hands, our Magazines of war to be emptied,
we are enamoured upon our present estate, and have high hopes that all shall be preserved in a prosperous, flourishing condition, rather then that all may be levelled, wasted, consumed, spoiled, and laid in ashes.
we Are enamoured upon our present estate, and have high hope's that all shall be preserved in a prosperous, flourishing condition, rather then that all may be leveled, wasted, consumed, spoiled, and laid in Ashes.
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and fainting indeed, when we do not lift up our selves to boast? 1 Chron. 25.19. we are burting beasts, and wil not leave to take unto our selves hornes. Amos 6.13. wee love to exalt our gate. Prov. 17.19. and to stretch out our necks. Esa. 3.16. Pride must compasse us like a Chain. Ps. 73.6. we are Princes in our own opinion, and delight to have the Crown of pride upon our heads. Esa. 28.1. we must be strong as the Oakes. Amos 2.9. and ride in our Chariots of glory. Esa. 22.18. We dread neither our enemies, nor our guilts;
and fainting indeed, when we do not lift up our selves to boast? 1 Chronicles 25.19. we Are burting beasts, and will not leave to take unto our selves horns. Amos 6.13. we love to exalt our gate. Curae 17.19. and to stretch out our necks. Isaiah 3.16. Pride must compass us like a Chain. Ps. 73.6. we Are Princes in our own opinion, and delight to have the Crown of pride upon our Heads. Isaiah 28.1. we must be strong as the Oaks. Amos 2.9. and ride in our Chariots of glory. Isaiah 22.18. We dread neither our enemies, nor our guilts;
for let our sins be never so many (as they are infinite, beyond the cyphring up of the best Arithmetician) or never so grievous (as they are horrid, roaring in Gods ears with a Sodoms cry) yet they must neither daunt,
for let our Sins be never so many (as they Are infinite, beyond the cyphring up of the best Arithmetician) or never so grievous (as they Are horrid, roaring in God's ears with a Sodom's cry) yet they must neither daunt,
no let who will be appalled at the apprehension of Divine justice drawing nigh, we do not wag our heads (as the Scripture saith) at the thought of judgement.
no let who will be appalled At the apprehension of Divine Justice drawing High, we do not wag our Heads (as the Scripture Says) At the Thought of judgement.
One would think, that man liveth by bread alone, for he is alwaies feeding; and that he were preserved by his liquor, for he is more for his cups, then the cup of consolation;
One would think, that man lives by bred alone, for he is always feeding; and that he were preserved by his liquour, for he is more for his cups, then the cup of consolation;
if we would diet our selves, we might be healthfull, and fit for action, but wee are so full fed, that our pursy spirits are adapted for nothing that is sacred;
if we would diet our selves, we might be healthful, and fit for actium, but we Are so full fed, that our pursy spirits Are adapted for nothing that is sacred;
The intemperance of the Nation is such, that a man may say of it, as Diogenes did of Maronia, That if a man were blindfold he might know which way to look to it, as to a Cooks shop, for the whole Land doth seem to be nothing else but a Victualling-house:
The intemperance of the nation is such, that a man may say of it, as Diogenes did of Maronia, That if a man were blindfold he might know which Way to look to it, as to a Cooks shop, for the Whole Land does seem to be nothing Else but a Victualling-house:
Q. Hortensius first brought in Peacocks. The Ionians, second services. The Lydians, Carycks, a curious dish, which had all manner of rare confections in it.
Q. Hortensius First brought in Peacocks. The Ionians, second services. The Lydians, Carycks, a curious dish, which had all manner of rare confections in it.
Whosoever were the inventers of these things, we are the imitators; yea, we have out-scienced all the Artists in voluptuousnesse, and luxury for Charger-principles.
Whosoever were the inventers of these things, we Are the imitators; yea, we have out-scienced all the Artists in voluptuousness, and luxury for Charger-principles.
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but we wi l hazard our selves upon all the judgements from heaven, rather than we will punish the flesh too much by abstinence, were it to save our heads, or preserve a Kingdom;
but we Wi l hazard our selves upon all the Judgments from heaven, rather than we will Punish the Flesh too much by abstinence, were it to save our Heads, or preserve a Kingdom;
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and eat oftentimes till the meat doth come out of our Nostrills? Can there be a Nation more guilty of fulnesse of bread? can we imagine more riotous eaters of flesh? Turks would make us blush, the blind Infidels shall rise up in condemnation against us;
and eat oftentimes till the meat does come out of our Nostrils? Can there be a nation more guilty of fullness of bred? can we imagine more riotous eaters of Flesh? Turks would make us blush, the blind Infidels shall rise up in condemnation against us;
as in a day of slaughter, and will jeopard the losse of priviledges, and Ordinances, rather then they will forbear from their belly chear, to eat ashes like bread.
as in a day of slaughter, and will jeopard the loss of privileges, and Ordinances, rather then they will forbear from their belly cheer, to eat Ashes like bred.
Oh, to the hungry every bitter thing is sweet, but these which are daily surfeited with delicacies, nothing almost rellishes well with them, nor hath the licorous gust;
O, to the hungry every bitter thing is sweet, but these which Are daily surfeited with delicacies, nothing almost Relishes well with them, nor hath the liquorous gust;
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or coldest friend to a suffering Church, he cannot spare crums to Christ, nor a few mites to his chain or treasury, his devouring we•and costing him so many pounds) yet we are lavish enough in our sustenance, we care not what we sacrifice to our delicious throats;
or Coldest friend to a suffering Church, he cannot spare crumbs to christ, nor a few mites to his chain or treasury, his devouring we•and costing him so many pounds) yet we Are lavish enough in our sustenance, we care not what we sacrifice to our delicious throats;
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Every meeting hath such sumptuousnesse and superfluity in it, as if they had the pillar which Alexander found in the Persian Palace to order banquets by, or as if they were of such an insatiable appetite, that with that Paphlagonian Thyn, no lesse than an hundred Dishes would serve them at a meal,
Every meeting hath such sumptuousness and superfluity in it, as if they had the pillar which Alexander found in the Persian Palace to order banquets by, or as if they were of such an insatiable appetite, that with that Paphlagonian Thine, no less than an hundred Dishes would serve them At a meal,
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as Lamia had Lynceus Samius, to Register every Dish of that great banquet which she bestowed upon Demetrius Polyorcetes. There is a people with us so given over to licorousnesse, that it is an hard thing to get a Cook to please them, they had need lay before their Palate dressers, the eleven Books of Timarchidas Rhodius, to teach men how to prepare diet;
as Lamia had Lynceus Samius, to Register every Dish of that great banquet which she bestowed upon Demetrius Polyocetes. There is a people with us so given over to licorousnesse, that it is an hard thing to get a Cook to please them, they had need lay before their Palate dressers, the eleven Books of Timarchidas Rhodius, to teach men how to prepare diet;
or to go search Egypt, if there can be found an heire of Numatius Plancus, to produce the Records of the interchangeable banquet which past betwixt Mark Anthony, and Cleopatra. The Hoga's,
or to go search Egypt, if there can be found an heir of Numatius Plancus, to produce the Records of the interchangeable banquet which passed betwixt Mark Anthony, and Cleopatra. The Hoga's,
if their purses would retch to it, their palats are as delicious as ever were those of Nero, Vitellius, Sardanapalus, or the greatest feastworms that ever were in the world.
if their purses would retch to it, their palates Are as delicious as ever were those of Nero, Vitellius, Sardanapalus, or the greatest feastworms that ever were in the world.
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What should I say? their Palates are their Altars, their Services are their sacrifices, their Belly is their God, they are the black Idolaters of the smoaky, reeking, steaming Kitchin;
What should I say? their Palates Are their Altars, their Services Are their Sacrifices, their Belly is their God, they Are the black Idolaters of the smoky, reeking, steaming Kitchen;
We drink, as if like Philip, we were nothing but spunges to draw up meislure, or we had tunnels in our mouthes, as it was said of Dyotimus the Athenian, or with Camatherus Logotheta, We drank like Oxen. It is pitty there are no nets to catch these fishes,
We drink, as if like Philip, we were nothing but sponges to draw up meislure, or we had tunnels in our mouths, as it was said of Dyotimus the Athenian, or with Camatherus Logotheta, We drank like Oxen. It is pity there Are no nets to catch these Fish,
There are many like Claudius, which seldome go sober over their thresholds, they rise up from their meetings like wilde beasts let loose from their Dens, they triumph with Heraclides, not to have a Cup-Peer, they would seem (as Theocritus Chius said of Diocles ) to drink up the Sea, they have never drunk enough till their Cups fall out of their hands,
There Are many like Claudius, which seldom go Sobrium over their thresholds, they rise up from their meetings like wild beasts let lose from their Dens, they triumph with Heraclides, not to have a Cup-Peer, they would seem (as Theocritus Chius said of Diocles) to drink up the Sea, they have never drunk enough till their Cups fallen out of their hands,
Fimon gloried over Lacydes, for this, like a very Conqueror, and Licinius as a Capitall Drunkard, would be styled no lesse than Achilles. Thus excesse is excellency, riot reputation:
Fimon gloried over Lacydes, for this, like a very Conqueror, and Licinius as a Capital Drunkard, would be styled no less than Achilles. Thus excess is excellency, riot reputation:
Yea, how is this glorious Nation made a Bedlam, or a nest of Furies? for in their distempered humours, what distracted and frantick parts do they act? like the youth of Agrigentum, they cast tables and stools out at the windowes;
Yea, how is this glorious nation made a Bedlam, or a nest of Furies? for in their distempered humours, what distracted and frantic parts do they act? like the youth of Agrigentum, they cast tables and stools out At the windows;
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as Lucius served Micca the daughter of Phidelinus. Oh that this mad crew should not be kept close, that those wild beasts should be suffered to range the streets;
as Lucius served Micca the daughter of Phidelinus. O that this mad crew should not be kept close, that those wild beasts should be suffered to range the streets;
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that we have houses of Correction for lazy persons, and no Bride-wells for these spend-thrifts; chaines for Runnagates, and no fetters for these Hectors;
that we have houses of Correction for lazy Persons, and no Bride-wells for these spendthrifts; chains for Runagates, and no fetters for these Hectors;
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though in their fuming fits they care not to scandall the innocent, to assault the peaceable, to violate the chaste, to reproach Religion, to brave upon authority, to revile their parents, to rend the heavens,
though in their fuming fits they care not to scandal the innocent, to assault the peaceable, to violate the chaste, to reproach Religion, to brave upon Authority, to revile their Parents, to rend the heavens,
If the breaths of women were tried, as Cato the Censor commanded they should be in Rome, I doubt the criminall smell would be found to proceed from too many of them.
If the breathes of women were tried, as Cato the Censor commanded they should be in Room, I doubt the criminal smell would be found to proceed from too many of them.
Oh if such heavy sentences were pronounced and executed in these dayes, what should become of many women? for is not this a feminine vice? Yes, Martial need not write of his drunken Fescennia, nor Ausonius of his Merce, nor Aelian of his Cleio, for we amongst our selves, may find a multitude of these intemperate sottish women, which will quaffe with the most riotous,
O if such heavy sentences were pronounced and executed in these days, what should become of many women? for is not this a Faemin vice? Yes, Martial need not write of his drunken Fescennia, nor Ausonius of his Merce, nor Aelian of his Cleio, for we among our selves, may find a multitude of these intemperate sottish women, which will quaff with the most riotous,
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Well then, in respect of meat and drink (intemperance amongst men and women) are we the fasting Nation? no, some superficiall fasts we have had amongst us,
Well then, in respect of meat and drink (intemperance among men and women) Are we the fasting nation? no, Some superficial fasts we have had among us,
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or the surfeiting meetings of Ariamnes, who feasted the whole ye are through, or the superfluities of the Sibarites, whose provisions were so splendid, that they were wont to invite their guests a twelve-month before to prepare an appetite;
or the surfeiting meetings of Ariamnes, who feasted the Whole you Are through, or the superfluities of the Sibarites, whose provisions were so splendid, that they were wont to invite their guests a twelvemonth before to prepare an appetite;
or the Adonalian, Agonalian, Consualian, Carmentalian, Hyacinthian, Panionian, Feasts of the Heathens; nay the very Lupercals, Saturnals, Org yes and Bacchanals, rather then any solemn fasting:
or the Adonalian, Agonalian, Consualian, Carmentalian, Hyacinthian, Panionian, Feasts of the heathens; nay the very Lupercals, saturnals, Org yes and Bacchanals, rather then any solemn fasting:
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when we are nearest to punishment, we are most eager upon rioting, as Nyseus of Syracusa, when he was told, that he had but a few moneths to live, he fell the faster to his Banquets, and his bowles.
when we Are nearest to punishment, we Are most eager upon rioting, as Nyseus of Syracuse, when he was told, that he had but a few months to live, he fell the faster to his Banquets, and his bowls.
Oh that we could send the Glutton and Winebibber out of the Nation, then there would be some hopes that we might sacrifice to God a true sinne-offering,
O that we could send the Glutton and Winebibber out of the nation, then there would be Some hope's that we might sacrifice to God a true sin-offering,
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Thus did the Ninevites repent, they put upon themselves a restraint from all delicacies, nay they halfe killed themselves with a strict forbearance from necessary sustenance; they kept a pure fast.
Thus did the Ninevites Repent, they put upon themselves a restraint from all delicacies, nay they half killed themselves with a strict forbearance from necessary sustenance; they kept a pure fast.
there may be unus, some particular person that may advance God, and godlinesse, but not unusquisque; every person, we do not join ut unus, as one man, nor ad unum, to a man.
there may be Unus, Some particular person that may advance God, and godliness, but not unusquisque; every person, we do not join ut Unus, as one man, nor ad Unum, to a man.
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we are diametrically opposite, and like the several factions in Rome at a sociall War. We do all things distributively, and not collectively; disparately, and not identifically.
we Are diametrically opposite, and like the several factions in Room At a social War. We do all things distributively, and not collectively; disparately, and not identifically.
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How many are there, which act by consent? no, they are so few, that a child may tell them, the glory of Jacob is made thin, Wo is me I am as the Summer-gatherings.
How many Are there, which act by consent? no, they Are so few, that a child may tell them, the glory of Jacob is made thin, Woe is me I am as the summer-gatherings.
If Sylla would have the triumphant Chariot of Bocchus, and the golden Image of Jugurtha to stand in the Capitoll, Marius would have them removed, and beaten in pieces.
If Sylla would have the triumphant Chariot of Bocchus, and the golden Image of Jugurtha to stand in the Capitol, Marius would have them removed, and beaten in Pieces.
So the generality we think may be sensuall and secure, impious and impenitent, so long as there are some that are considerate, and conscious, strict, and rectified.
So the generality we think may be sensual and secure, impious and impenitent, so long as there Are Some that Are considerate, and conscious, strict, and rectified.
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there are Nationall sins, but not Nationall graces; Kingdom skars, but not Kingdom lustres; no, here we are in our severall Classes, and divided into parts, and partitions.
there Are National Sins, but not National graces; Kingdom skars, but not Kingdom lustres; no, Here we Are in our several Classes, and divided into parts, and partitions.
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Oh when shall we agree indistinctly to procure a generall pardon? or make a Dominion-addresse to Heaven, to be acquitted and accepted? No, we have severall brests, and not the same motions;
O when shall we agree indistinctly to procure a general pardon? or make a Dominion-addresse to Heaven, to be acquitted and accepted? No, we have several breasts, and not the same motions;
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so some are prostrating their selves to regain favour, others prosecuting their unregenerate desires; some quenching flames, others others blowing up the coales.
so Some Are prostrating their selves to regain favour, Others prosecuting their unregenerate Desires; Some quenching flames, Others Others blowing up the coals.
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Oh when shall we be free of the Cannanite, and Pherizzite out of the Land? when of Newters, Libertines, Hypocrites, that the whole nation might accord together in a pacifying service? that there might be an united dejection, that the whole Kingdom might offer (as it were) the same propitiatory sacrifice, that every heart,
O when shall we be free of the Canaanite, and Pherizzite out of the Land? when of Newters, Libertines, Hypocrites, that the Whole Nation might accord together in a pacifying service? that there might be an united dejection, that the Whole Kingdom might offer (as it were) the same propitiatory sacrifice, that every heart,
the whole Nation putting all their stocks together to purchase a generall pardon, that God might say, this is the Land of Converts, the Island of Penitents;
the Whole nation putting all their stocks together to purchase a general pardon, that God might say, this is the Land of Converts, the Island of Penitents;
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and by the sixteen foot, and an half pole of commensurated devotions, by shrinking up at the stabbes of confoding doctrine, and gathering collections by brachygraphy;
and by the sixteen foot, and an half pole of commensurated devotions, by shrinking up At the stabs of confoding Doctrine, and gathering collections by brachygraphy;
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and such dining rooms (the roofs of them moving like the celestiall Orbs) and such artificiall clouds, which dropped down ointments, sweet waters, fragrant flowers,
and such dining rooms (the roofs of them moving like the celestial Orbs) and such artificial Clouds, which dropped down ointments, sweet waters, fragrant flowers,
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And what indeed is there that man doth lay his hand unto, but he doth desire to be seen great in it, that it might be said, This is the Act, and this is the Actour? yes, we excell in many things.
And what indeed is there that man does lay his hand unto, but he does desire to be seen great in it, that it might be said, This is the Act, and this is the Actor? yes, we excel in many things.
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there are no adorning stamps, and beautifying prints to be seen upon our repentance. Oh that repentance were our garment, how should it be embroydered;
there Are not adorning stamps, and beautifying prints to be seen upon our Repentance. O that Repentance were our garment, how should it be embroidered;
how should it be rinsed? that it were our chamber floor, how should it be rubb•d? Oh we desire to have every thing else about us choise, neat, and splendid;
how should it be rinsed? that it were our chamber floor, how should it be rubb•d? O we desire to have every thing Else about us choice, neat, and splendid;
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a bright parlour, and a dark conscience; a cleane cup, and a defiled repentance. If repentance be our child, we may blush that it should call us Father;
a bright parlour, and a dark conscience; a clean cup, and a defiled Repentance. If Repentance be our child, we may blush that it should call us Father;
and presume of repentance, but how may we be troubled at the calling it forth? tremble at the sight of it? can we own it? wil God accept of it? No, he is as ready to condemn our repentance,
and presume of Repentance, but how may we be troubled At the calling it forth? tremble At the sighed of it? can we own it? will God accept of it? No, he is as ready to condemn our Repentance,
but where is that key of Eliah, that should unlock these clouds? where is that Moses rod which should fetch water out of these Rocks? we should slere, sweep abundantly,
but where is that key of Elijah, that should unlock these Clouds? where is that Moses rod which should fetch water out of these Rocks? we should slere, sweep abundantly,
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Oh compunction, whither art thou fled? oh contrition, where shall we find thee? our ears do not tingle, our eye-lids are not sore, we do not seek after the Lord lamenting.
O compunction, whither art thou fled? o contrition, where shall we find thee? our ears do not tingle, our eyelids Are not soar, we do not seek After the Lord lamenting.
we have Converts and Penitents, but have they a mouth? No, No man saith, What have I done? Jer. 8.6. We rather hide our sinnes, then bring them to light;
we have Converts and Penitents, but have they a Mouth? No, No man Says, What have I done? Jer. 8.6. We rather hide our Sins, then bring them to Light;
but there is a sad indication of it, for we do not bow down heavily, the cry of Jerusalem doth not go up, we look upon our guilts without remorse, we feel errours with indolency, our sinnes can strike not tears out of our eyes;
but there is a sad indication of it, for we do not bow down heavily, the cry of Jerusalem does not go up, we look upon our guilts without remorse, we feel errors with indolency, our Sins can strike not tears out of our eyes;
Where is there a Jerome, that can say, There are daily tears, and daily groans? Where an Arsenius, which had loose eye-browes, and swoln eyes with weeping? Where is there a Paula, that wept so bitterly, that she had need to be wished to spare her eyes. Where a religious Otho, that was pierced with unspeakable compunction? Where a Theodosius, that lay eight months together in teares? No, our teares are sparing, and soon dryed up.
Where is there a Jerome, that can say, There Are daily tears, and daily groans? Where an Arsenius, which had lose eyebrows, and swollen eyes with weeping? Where is there a Paula, that wept so bitterly, that she had need to be wished to spare her eyes. Where a religious Otho, that was pierced with unspeakable compunction? Where a Theodosius, that lay eight months together in tears? No, our tears Are sparing, and soon dried up.
How few can prove themselves Converts by their penitent eyes? or can shew their selves bruised under their sinnes by their broken hearts? No, we have many Rivers in this Nation,
How few can prove themselves Converts by their penitent eyes? or can show their selves Bruised under their Sins by their broken hearts? No, we have many rivers in this nation,
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Jonah doth cry frequently, and cry passionately, yet he cannot here raise up the mourner; the Devil hath taken away our terrors, and taken away our teares.
Jonah does cry frequently, and cry passionately, yet he cannot Here raise up the mourner; the devil hath taken away our terrors, and taken away our tears.
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the whole Land may perish for want of mourners, the songs of the Temple may be turned into howlings because there is none to howl for the abominations of the times.
the Whole Land may perish for want of mourners, the songs of the Temple may be turned into howlings Because there is none to howl for the abominations of the times.
14. Nineveh doth make an acknowledgment of sinne, for she doth ingeniously confesse her evill wayes. But alas, our lips will not open, repentance amongst us is not yet come to speech;
14. Nineveh does make an acknowledgment of sin, for she does ingeniously confess her evil ways. But alas, our lips will not open, Repentance among us is not yet come to speech;
We desire powerfull Teaching, quickning Doctrine, warming, heating counsail; but wherefore? onely to kindle against the times, to flame against other mens trespasses,
We desire powerful Teaching, quickening Doctrine, warming, heating counsel; but Wherefore? only to kindle against the times, to flame against other men's Trespasses,
for all the fervency of the Temple shall not fire upon our consciences, that a man should say, this was my Sermon, God this day found me out, spake to mine ear, arraigned my guilt;
for all the fervency of the Temple shall not fire upon our Consciences, that a man should say, this was my Sermon, God this day found me out, spoke to mine ear, arraigned my guilt;
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We have had many judgements, many Lectures, many Fasts, but is the dumb Devill yet cast out of us? no, we can hear of our sinnes, look on them, feel the inward stings of them, but not confesse them;
We have had many Judgments, many Lectures, many Fasts, but is the dumb devil yet cast out of us? no, we can hear of our Sins, look on them, feel the inward stings of them, but not confess them;
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No, though the Israelites confessed their sinnes, Neh. 9.2. and Jerusalem, Judea, and all the Region round about Jordan confessed their sinnes, Mat. 3.6. and the Greeks which dwelt at Ephesus, confessed their sinnes, Acts 19.18.
No, though the Israelites confessed their Sins, Neh 9.2. and Jerusalem, Judea, and all the Region round about Jordan confessed their Sins, Mathew 3.6. and the Greeks which dwelled At Ephesus, confessed their Sins, Acts 19.18.
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as Atila when he was reprehended for his extream cruelty, he was not ashamed to say, I am Atila, King of the Hunnes, the scourge of God; or they turn them off with derision and jeers,
as Attila when he was reprehended for his extreme cruelty, he was not ashamed to say, I am Attila, King of the Hunnes, the scourge of God; or they turn them off with derision and jeers,
as Raphael Urbinas, when he was faulted for making the Images of St Peter and St Paul too red, he said, he made them so not as mortified men upon earth,
as Raphael Urbinas, when he was faulted for making the Images of Saint Peter and Saint Paul too read, he said, he made them so not as mortified men upon earth,
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or they maintain them with boasts, as Virgil, when he was justly accused for stealing Verses out of Homer, saith he, This is a glorious thing the Thunderbolt from Jupiter, or to wrest the Club of Hercules out of his hand;
or they maintain them with boasts, as Virgil, when he was justly accused for stealing Verses out of Homer, Says he, This is a glorious thing the Thunderbolt from Jupiter, or to wrest the Club of Hercules out of his hand;
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And that many Gentiles, when the Temple of Serapis was overthrown, and the sign of the Crosse was manifestly seen fixed upon the walls, testified their conversion by a free confession of their sins;
And that many Gentiles, when the Temple of Serapis was overthrown, and the Signen of the Cross was manifestly seen fixed upon the walls, testified their conversion by a free Confessi of their Sins;
And that Saint Origen being inticed under Decius to sacrifice to Idols, made such a lamentable confession of his sins, that he drew all the Congregation to weep with him.
And that Saint Origen being enticed under Decius to sacrifice to Idols, made such a lamentable Confessi of his Sins, that he drew all the Congregation to weep with him.
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The like might be said of Marcellinus, Victorinus, Antidius, Uththazares, Natalius, Eleusius, and many others. But we cannot get men for all this to bring forth the Prisoners in chains,
The like might be said of Marcellinus, Victorinus, Antidius, Uththazares, Natalius, Eleusius, and many Others. But we cannot get men for all this to bring forth the Prisoners in chains,
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and such Crimes, as require Ecclesiasticall discipline, for what hath thy fellow-sinner to do to exact a privity to thy errours, who will but upbraid thee,
and such Crimes, as require Ecclesiastical discipline, for what hath thy fellow-sinner to do to exact a privity to thy errors, who will but upbraid thee,
for wherefore hath God the absolute, and his Minister the delegate power of Absolution, but for thee to exonerate a burthened soul? But how hardly wilt thou be inclined to this? thou wilt rather perish in thy sins, then reveal them;
for Wherefore hath God the absolute, and his Minister the delegate power of Absolution, but for thee to exonerate a burdened soul? But how hardly wilt thou be inclined to this? thou wilt rather perish in thy Sins, then reveal them;
15. Nineveh made some reparation: For he that had seen Nineveh in pomp and pride, crisped and curled, jetting and prauncing, swimming in delights and bathed in pleasures, soaring in ambition,
15. Nineveh made Some reparation: For he that had seen Nineveh in pomp and pride, crisped and curled, jetting and prancing, swimming in delights and bathed in pleasures, soaring in ambition,
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and saginated with excesse, putting the bridle into the mouths of Nations, and making most of the Kingdomes upon Earth to tremble with the shaking of her scepter,
and saginated with excess, putting the bridle into the mouths of nations, and making most of the Kingdoms upon Earth to tremble with the shaking of her sceptre,
But how long will it be before ye will be brought to pay Ninevehs mulct? or to make this reparation for sin? It is said, that Another life doth require another diet, that when our hearts change, every thing about us should have a change.
But how long will it be before you will be brought to pay Ninevehs mulct? or to make this reparation for since? It is said, that another life does require Another diet, that when our hearts change, every thing about us should have a change.
and shall we renounce sin without smiting of it at the parting? or giving of it a farwell battering? How can we do this better than by causing pride to have shame, pleasure to have pain, security to have horror, presumption to have abjection? no,
and shall we renounce since without smiting of it At the parting? or giving of it a farewell battering? How can we do this better than by causing pride to have shame, pleasure to have pain, security to have horror, presumption to have abjection? no,
But oh beloved, when will ye fall upon this translocating act? or work of opposition? no, ye repent but do not punish sin with that which should most vex her,
But o Beloved, when will you fallen upon this translocating act? or work of opposition? no, you Repent but do not Punish since with that which should most vex her,
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we unlock not the treasury, that we might carry home handfulls of bounty. God doth incline to an amiable countenance, but there is none to entreat his face;
we unlock not the treasury, that we might carry home handfuls of bounty. God does incline to an amiable countenance, but there is none to entreat his face;
We are like the Amyclae which perish by silence, or we are a kind of mowls (as Ammianus Marcellinus called Julianus Capella ) because we are deaf and dumb:
We Are like the Amyclae which perish by silence, or we Are a kind of mowls (as Ammianus Marcellinus called Lulianus Capella) Because we Are deaf and dumb:
We hunt the wrong quest, for we do not seek things by prayer. Dan. 9.3. Zeal seemeth to be at the last gasp, or giving up the ghost, for there is no breathing out of the cry. Lam. 3.56.
We hunt the wrong quest, for we do not seek things by prayer. Dan. 9.3. Zeal seems to be At the last gasp, or giving up the ghost, for there is no breathing out of the cry. Lam. 3.56.
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Hilarion threatned his body in prayer, that it might not trouble him with carnall motions; and he threatned the Devill, that he might not assault him with temptations:
Hilarion threatened his body in prayer, that it might not trouble him with carnal motions; and he threatened the devil, that he might not assault him with temptations:
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for when on a time that evill spirit (as he was at prayer) counterfeited the shrieking of Children, the bleating of Calves, the lowing of Oxen, the roaring of Lions, the clashing of armed men, he would not be frighted from his devotions,
for when on a time that evil Spirit (as he was At prayer) counterfeited the shrieking of Children, the bleating of Calves, the lowing of Oxen, the roaring of Lions, the clashing of armed men, he would not be frighted from his devotions,
Anthony told the Jews, that though he had met with many dul and heavy people in the world, as the Marcomannians, Quadians, and Sarmatians, yet saith he,
Anthony told the jews, that though he had met with many dul and heavy people in the world, as the marcomannians, Quadians, and Sarmatians, yet Says he,
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Besides divers times our devotions are but designs, for our own ends, and not for the safety of Nineveh; we would fetch in judgements, rather then prevent them,
Beside diverse times our devotions Are but designs, for our own ends, and not for the safety of Nineveh; we would fetch in Judgments, rather then prevent them,
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Yet what strange fire doth there oftentimes burn upon the altar? what unclean beasts are there offered up for sacrifice? what hatefull Bills are there sent up into the Pulpit? Oh the Petitions smell of brimstone, they seem to be brands that come flaming out of •ophet; yea, rather Bullets,
Yet what strange fire does there oftentimes burn upon the altar? what unclean beasts Are there offered up for sacrifice? what hateful Bills Are there sent up into the Pulpit? O the Petitions smell of brimstone, they seem to be brands that come flaming out of •ophet; yea, rather Bullets,
Nero by calling the Christians City-wasters, blanched over his own firing of Rome; Arbogastes by telling the people of a strange Messenger, which should bring such sad news to Valentinian the second, that it should make him to lay violent hands upon himself, suppressed his own villanous destroying him:
Nero by calling the Christians City-wasters, blanched over his own firing of Room; Arbogastes by telling the people of a strange Messenger, which should bring such sad news to Valentinian the second, that it should make him to lay violent hands upon himself, suppressed his own villainous destroying him:
when they howled upon their beds, Hos. 7.14. Their feare towards me is taught by the precepts of men, Isai. 29.13. as if there were rather State-prayers, then Penitents prayers.
when they howled upon their Beds, Hos. 7.14. Their Fear towards me is taught by the Precepts of men, Isaiah 29.13. as if there were rather State-prayers, then Penitents Prayers.
The Pharisees made long prayers, but short enough of their own guilts, there was not a word of their own Superstitions, wicked Traditions, devouring widows houses,
The Pharisees made long Prayers, but short enough of their own guilts, there was not a word of their own Superstitions, wicked Traditions, devouring Widows houses,
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but not of the deep spotted, the crimson and scarlet sinnes. When shall we lift up pure hands? 2 Tim. 2.8. Lift up our hearts with our hands unto the God in the heavens: Lamen. 3.41. Leave counterfeiting, falsifying, and tergiversating in our suits? No;
but not of the deep spotted, the crimson and scarlet Sins. When shall we lift up pure hands? 2 Tim. 2.8. Lift up our hearts with our hands unto the God in the heavens: Lamen. 3.41. Leave counterfeiting, falsifying, and tergiversating in our suits? No;
but we are guilefull in that wherein we ought to be most sincere, the hypocrite cannot be cast out of our prayers, our devotions are delusions, we endeavour to fetch over heaven with a circumvention, we cry cunningly, artificially, dis junctively, by parts, by halfes, rather then cry really, accumulatively, mightily.
but we Are guileful in that wherein we ought to be most sincere, the hypocrite cannot be cast out of our Prayers, our devotions Are delusions, we endeavour to fetch over heaven with a circumvention, we cry cunningly, artificially, dis junctively, by parts, by halves, rather then cry really, accumulatively, mightily.
We cannot speak out our proper sins, nor launce the wound to the bottom, when we are begging balsome from heaven? Now will God pardon that Malefactor, which will not confesse his own crime? Can this Nation ever be secure,
We cannot speak out our proper Sins, nor lance the wound to the bottom, when we Are begging balsome from heaven? Now will God pardon that Malefactor, which will not confess his own crime? Can this nation ever be secure,
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so long as the Calves bleat in the Host, and Agag walk up and down with his head on his shoulders, the whole Kingdom may be rent away. One heinous sin suppressed, may break out with a generall destruction.
so long as the Calves bleat in the Host, and Agag walk up and down with his head on his shoulders, the Whole Kingdom may be rend away. One heinous since suppressed, may break out with a general destruction.
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Oh then that all the sins of the Land without diminution, retrusion, substraction, could be bewailed in our lips with one National yell, this were to cry mightily. But alas, we that neither pray considerately,
O then that all the Sins of the Land without diminution, retrusion, substraction, could be bewailed in our lips with one National yell, this were to cry mightily. But alas, we that neither pray considerately,
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yet there being so much collusion in the most sacred exercise, and that which doth most endanger the Nation being least apprehended, a child may stretch out his voice with more force then we, here is but a Crickets sound,
yet there being so much collusion in the most sacred exercise, and that which does most endanger the nation being least apprehended, a child may stretch out his voice with more force then we, Here is but a Crickets found,
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like muzzled beasts we do but counterfeit a bellow, like dumb men, we do but make a noise, our prayers are smoothered, our devotions throatled, sure I am as highly gifted,
like muzzled beasts we do but counterfeit a bellow, like dumb men, we do but make a noise, our Prayers Are smothered, our devotions throatled, sure I am as highly gifted,
Have our Pulpits yet renewed us? or our Fasts cleansed us? No, He that was filthy, is filthy still, not one track altered, not one beaten path forsaken;
Have our Pulpits yet renewed us? or our Fasts cleansed us? No, He that was filthy, is filthy still, not one track altered, not one beaten path forsaken;
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if by our waies, he might strike us dead in our wayes: for we have corrupted our wayes, Gen. 6.12. our wayes are perverse, Num. 22.32. desolation and destruction is in our wayes, Isai. 59.7. We walk in the wayes of them that forget God, Job 8.3.
if by our ways, he might strike us dead in our ways: for we have corrupted our ways, Gen. 6.12. our ways Are perverse, Num. 22.32. desolation and destruction is in our ways, Isaiah 59.7. We walk in the ways of them that forget God, Job 8.3.
Is this to turn? is this to renounce evill wayes? no, we may turne to a Cause, turn into a Temple, turn into a Closet, turn into a Councell-chamber, turn to devise new plat-formes,
Is this to turn? is this to renounce evil ways? no, we may turn to a Cause, turn into a Temple, turn into a Closet, turn into a Council chamber, turn to devise new platforms,
What Adulterer hath yet unclasped his hands with this Curtesan? what Drunkard hath drawn his lippes from his intemperate cups? What proud person hath yet shifted himselfe from his phantastick gawdies? And if these sinners be not yet unfettered, what shall we think of them whom the Devill hath in a stronger chain? if these trespassers be inflexible, what shall we conclude of those whose neck is as iron? what is the state of them which stand in their wayes,
What Adulterer hath yet unclasped his hands with this Courtesan? what Drunkard hath drawn his lips from his intemperate cups? What proud person hath yet shifted himself from his fantastic gawdies? And if these Sinners be not yet unfettered, what shall we think of them whom the devil hath in a Stronger chain? if these trespassers be inflexible, what shall we conclude of those whose neck is as iron? what is the state of them which stand in their ways,
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and sweat in their waies, and ride post in their waies, that an Angell with a naked sword in his hand, can hardly make them give a check with the bridle? Oh if these noon-day sinners be so unreformed,
and sweat in their ways, and ride post in their ways, that an Angel with a naked sword in his hand, can hardly make them give a check with the bridle? O if these noonday Sinners be so unreformed,
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then if we should search the blind corners, pry what the Antients do in the dark, look through the hole of the wall, what strange Chambers of Imagery,
then if we should search the blind corners, pry what the Ancients doe in the dark, look through the hold of the wall, what strange Chambers of Imagery,
and creeping things, and four-footed beasts might there be there discerned? How many black Night-birds would there be there seen pourtrayed upon the walls? where then are mens feet? do ye see any new wayes trodden? will these turn? do any turn? No, the times may turn,
and creeping things, and fourfooted beasts might there be there discerned? How many black Nightbirds would there be there seen portrayed upon the walls? where then Are men's feet? do you see any new ways trodden? will these turn? do any turn? No, the times may turn,
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men are resolved upon their paths, settled upon their motions, constant in their extravagancies, they will not turn from their evil way Who hath believed our report? to whom is the arm of the Lord revealed? Were ever so many Pulpits despised? were there ever so many unregenerating Sermons? there may be many that watch over soules, but how few that win soules? there may be many Counsailers, but who is a Father? people may be wrought to a faction,
men Are resolved upon their paths, settled upon their motions, constant in their extravagancies, they will not turn from their evil Way Who hath believed our report? to whom is the arm of the Lord revealed? Were ever so many Pulpits despised? were there ever so many unregenerating Sermons? there may be many that watch over Souls, but how few that win Souls? there may be many Counsellors, but who is a Father? people may be wrought to a faction,
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They may be stepped into more dangerous waies, for they are but turned Proselytes, and the Scripture saith, that that is to turn twofold more the children of Hell;
They may be stepped into more dangerous ways, for they Are but turned Proselytes, and the Scripture Says, that that is to turn twofold more the children of Hell;
We talk much of the Gospell, and Reformation, but when shall we be once Evangelicall? when once the Reformed Church? what, fly from Rome, and go to Sodom? a sad separation;
We talk much of the Gospel, and Reformation, but when shall we be once Evangelical? when once the Reformed Church? what, fly from Room, and go to Sodom? a sad separation;
but are we better Saints? We are gotten we say out of Egypt, but do we not carry Epypt into Canaan? It is true, we have brought a golden pot of Mannah, an Aarons rod, two Tables written with Gods own finger,
but Are we better Saints? We Are got we say out of Egypt, but do we not carry Egypt into Canaan? It is true, we have brought a golden pot of Manna, an Aaron's rod, two Tables written with God's own finger,
an Altar, Urim, and Thummin, and a Mercy-Seat thither, but have we brought purity of life? Is not the Land of promise, a Land of provocation? For all the ground we have left behind us, have we left either in the red Sea,
an Altar, Urim, and Thummim, and a Mercy-Seat thither, but have we brought purity of life? Is not the Land of promise, a Land of provocation? For all the ground we have left behind us, have we left either in the read Sea,
or in the Wildernesse, or upon the Banks of Jordan our evill waies? No, we have polluted the Lords Land. For all the glorious titles we put upon our selves, we are but the Frontispiece? the Sign-post, the Vizard of Reformation,
or in the Wilderness, or upon the Banks of Jordan our evil ways? No, we have polluted the lords Land. For all the glorious titles we put upon our selves, we Are but the Frontispiece? the Signpost, the Vizard of Reformation,
for where are our reformed consciences? our reformed waies? Are these his waies? no, they are Natures waies, the waies of the Nations, the waies of Cain, Corah, Balaam, Jeroboam, Ahab.
for where Are our reformed Consciences? our reformed ways? are these his ways? no, they Are Nature's ways, the ways of the nations, the ways of Cain, Corah, balaam, Jeroboam, Ahab.
If your eyes be open, what repentance do ye see amongst us, but beating down of Crosses, clashing of Church windows, demolishing a Font, new-placing a Communion-Table,
If your eyes be open, what Repentance do you see among us, but beating down of Crosses, clashing of Church windows, demolishing a Font, new-placing a Communion table,
and plucking off that same abominable Rochet? but hath this Reformation clensed away one sin? hath it made us more morall then Turks or more pure then many Paynims,
and plucking off that same abominable Rochet? but hath this Reformation cleansed away one since? hath it made us more moral then Turks or more pure then many Pagans,
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we are so degenerated, and habituated in vitious courses, that I am affraid, that if Enoch which walked with God were alive again, he should not draw us to walk after him,
we Are so degenerated, and habituated in vicious courses, that I am afraid, that if Enoch which walked with God were alive again, he should not draw us to walk After him,
if Noah the Preacher of righteousnesse were to preach over his old notes, we would mock at him rather then listen to him, not a man more would be saved then was,
if Noah the Preacher of righteousness were to preach over his old notes, we would mock At him rather then listen to him, not a man more would be saved then was,
and to carry an army of Judgements out of the Nation? No, there may be threshing Mountains, beating hills as chaffe, shattering gates of brasse, cutting asunder bars of iron, giving people up as dust to the sword,
and to carry an army of Judgments out of the nation? No, there may be threshing Mountains, beating hills as chaff, shattering gates of brass, cutting asunder bars of iron, giving people up as dust to the sword,
Polydamus himself though a Champion stepping into this sinking Cave, thinking to upold it with his shoulders, shall find that to be his Sepulchre which he supposed should have been his shelter.
Polydamus himself though a Champion stepping into this sinking Cave, thinking to upold it with his shoulders, shall find that to be his Sepulchre which he supposed should have been his shelter.
So if we would consult with the rotten bones, and bare scalps of judged sinners, they would return the same answer, that the head of Orpheus did to Cyrus when he consulted with it, what should be his last fate, What end I had, the same thou shalt have:
So if we would consult with the rotten bones, and bore scalps of judged Sinners, they would return the same answer, that the head of Orpheus did to Cyrus when he consulted with it, what should be his last fate, What end I had, the same thou shalt have:
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For as the one had his head strook off by the Thracian Maenades, so had the other by Thomiris. We that do renew the sins of other men, do but hasten on our own judgements.
For as the one had his head strook off by the Thracian Maenads, so had the other by Thomyris. We that do renew the Sins of other men, do but hasten on our own Judgments.
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What can we presage from execrable courses, but a desperate and? if sin be our harbour, judgement will be our pursuer, as Pompey when he came to the Castle called Evill Government, he concluded of nothing, but future destruction to himself.
What can we presage from execrable courses, but a desperate and? if since be our harbour, judgement will be our pursuer, as Pompey when he Come to the Castle called Evil Government, he concluded of nothing, but future destruction to himself.
And how then are we Nineveh? no, we reform not, our feet have their former motions, there was never more wicked paths in the land, then are now visible.
And how then Are we Nineveh? no, we reform not, our feet have their former motions, there was never more wicked paths in the land, then Are now visible.
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But when shall we make this addition to our sins, or look upon oppression as a principall sin? No, Whoredom, Drunkenness, Blasphemy, Hatred, are sins of an evill name,
But when shall we make this addition to our Sins, or look upon oppression as a principal since? No, Whoredom, drunkenness, Blasphemy, Hatred, Are Sins of an evil name,
How shall the Merchant live without his Shop-arts? or the great man in the Country Lord it, without crushing of Tenants? or the Judge go to his grave as a well fleshed fatling, without feeding liberally upon his by-Incomes? For this end the Merchants is for his scant measure, wicked ballances and bad of deceitfull weights;
How shall the Merchant live without his Shop-arts? or the great man in the Country Lord it, without crushing of Tenants? or the Judge go to his grave as a well fleshed fatling, without feeding liberally upon his by-Incomes? For this end the Merchant's is for his scant measure, wicked balances and bad of deceitful weights;
the Country Lord is for the rough justle, thrusting with thigh and shoulder, and the Rulers love to say with shame, Bring ye. The Ninevites hands do ake with their violence,
the Country Lord is for the rough justle, thrusting with thigh and shoulder, and the Rulers love to say with shame, Bring you. The Ninevites hands do ache with their violence,
What sweet tongues soever we have with Jacob, yet our hands are the hands of Esau. God may say to us as he did to Cain, I will require thy Brothers blood at thy hand, Gen. 4.11.
What sweet tongues soever we have with Jacob, yet our hands Are the hands of Esau God may say to us as he did to Cain, I will require thy Brother's blood At thy hand, Gen. 4.11.
If God should demand (according to his Law) hand for hand, Exod. 21.24. What a dismembred Nation would there be? the hand of the avenger, Numb. 35.25. would be ready to pursue too many.
If God should demand (according to his Law) hand for hand, Exod 21.24. What a dismembered nation would there be? the hand of the avenger, Numb. 35.25. would be ready to pursue too many.
our hands should be full of nothing but devotion, almesdeeds, and pledges of charity, and they are full of nothing but mischiefs, shrewd turnes, and batterings of violence.
our hands should be full of nothing but devotion, almsdeeds, and pledges of charity, and they Are full of nothing but mischiefs, shrewd turns, and batterings of violence.
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there are the hands of cruell Lords Isai. 19.4. hands that ought to be fled from, 1 Sam. 27.1. We may fear the hands of many, as much as the clawes of Vultures. Oh Land of boysterous hands! Oh Nation of brutish violence!
there Are the hands of cruel lords Isaiah 19.4. hands that ought to be fled from, 1 Sam. 27.1. We may Fear the hands of many, as much as the claws of Vultures. O Land of boisterous hands! O nation of brutish violence!
Are not the birds of prey swifter than the Eagles of heaven amongst us? Lam. 3.19? Here is much projecting for meanes, every one lyeth in wait for bloud,
are not the Birds of prey swifter than the Eagles of heaven among us? Lam. 3.19? Here is much projecting for means, every one lies in wait for blood,
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and hunteth his neighbour with a net, Mich. 7.3. It is much that many people can take their nights rests, for they sleep upon the cloaths laid to pledge, Amos 2.8.
and hunts his neighbour with a net, Mich. 7.3. It is much that many people can take their nights rests, for they sleep upon the clothes laid to pledge, Amos 2.8.
and their Chambers by wrong, Jer. 22.13. They have wedged up vast Estates, but how were these heaps gathered? Are not the treasures of iniquity in the houses of the wicked? Micah. 6.20. Oh that these men can walk the streets, the cryes of the oppressed are so shrill against them;
and their Chambers by wrong, Jer. 22.13. They have wedged up vast Estates, but how were these heaps gathered? are not the treasures of iniquity in the houses of the wicked? micah. 6.20. O that these men can walk the streets, the cries of the oppressed Are so shrill against them;
They are dangerous neighbours to live by, for the wicked doth devour the man more righteous than himselfe, Hab. 1.13. They are uncomfortable Fathers, for the Lion doth teare in pieces for his whelps, Nahum. 2.12. Go tell Herod the Fox, Luk. 11.32. Ye may tell him well enough, for Herod will continue a Fox, and leave his Cubs behind him.
They Are dangerous neighbours to live by, for the wicked does devour the man more righteous than himself, Hab. 1.13. They Are uncomfortable Father's, for the lion does tear in Pieces for his whelps, Nahum. 2.12. Go tell Herod the Fox, Luk. 11.32. You may tell him well enough, for Herod will continue a Fox, and leave his Cubs behind him.
Mahomet the Great, coming into a great field, where he saw variety of tortures, that a Vay•od had to put his subjects to death by, was astonished at it;
Mahomet the Great, coming into a great field, where he saw variety of tortures, that a Vay•od had to put his subject's to death by, was astonished At it;
and how may it amaze us to see the many engines that the Oppressor hath to torment the innocent, tenter-hooks, harping irons, grinding-milstones, whipping-posts, Gibbets.
and how may it amaze us to see the many Engines that the Oppressor hath to torment the innocent, tenterhooks, harping irons, grinding-milstones, Whipping posts, Gibbets.
and fleecing, pinching and biting, catching and crushing, supplanting and circumventing, consuming & confounding, decocting and despoyling, slaying and flaying, prosecuting and persecuting, mingling and powdering, glozing and varnishing, sophisticating and adulterating, lengthning out of suits,
and fleecing, pinching and biting, catching and crushing, supplanting and circumventing, consuming & confounding, decocting and despoiling, slaying and flaying, prosecuting and persecuting, mingling and powdering, glozing and varnishing, sophisticating and adulterating, lengthening out of suits,
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If violence were not predominant, what need there be called in so many necessary Agents to restrain it? if the house were not ruinous, what need there so many Master-Workmen be employed to repair it? These are fangs enough of oppression;
If violence were not predominant, what need there be called in so many necessary Agents to restrain it? if the house were not ruinous, what need there so many Master workmen be employed to repair it? These Are fangs enough of oppression;
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How many are there that seek places to suck the veins of the people? how many buy Offices to shark upon the Common-wealth? how many turn Informers, Promoters, Waiters, Searchers, not to discover,
How many Are there that seek places to suck the Veins of the people? how many buy Offices to shark upon the Commonwealth? how many turn Informers, Promoters, Waiters, Searchers, not to discover,
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Oh, if I should lead you into the Forrest it selfe, where all the wild beasts and ravenous Serpents do range, ye would think that this were the Land of Tigers and Dragons.
O, if I should led you into the Forest it self, where all the wild beasts and ravenous Serpents do range, you would think that this were the Land of Tigers and Dragons.
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As if with Epitadeus, we had taken away Lycurgus-law for Field-right, and propriety of lot, that without distinction the more mighty might have the more mighty possessions;
As if with Epitadeus, we had taken away Lycurgus-law for Field-right, and propriety of lot, that without distinction the more mighty might have the more mighty possessions;
Thus we see how injustice doth fiske the Nation, and when shall we feel our rough palms? or be sensible of the violence of our hands? The stomach of this Nation is surfeited with oppression, and when shall we perceive it to take a vomit? Do ye hope for the generality ever to see true dealing Merchants, righteous Landlords, faithfull Pleaders,
Thus we see how injustice does fiske the nation, and when shall we feel our rough palms? or be sensible of the violence of our hands? The stomach of this nation is surfeited with oppression, and when shall we perceive it to take a vomit? Do you hope for the generality ever to see true dealing Merchant's, righteous Landlords, faithful Pleaders,
and just judges? Will tearing Officers leave off, of their own accord, to be rapacious? or corrupt Courts reform themselves without the physick of regulation? Will men give over to live by their wits, to make the best of their places,
and just judges? Will tearing Officers leave off, of their own accord, to be rapacious? or corrupt Courts reform themselves without the physic of regulation? Will men give over to live by their wits, to make the best of their places,
Is there a Zacheus to be expected? or instead of restitution, will they but forbear from further wrongs? or instead of satisfaction, will they not renew and increase more damages? I am afraid that instead of emptying their houses of preys,
Is there a Zacchaeus to be expected? or instead of restitution, will they but forbear from further wrongs? or instead of satisfaction, will they not renew and increase more damages? I am afraid that instead of emptying their houses of preys,
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and clensing their Estates from injustice, and casting back their ill-gotten goods over their neighbours thresholds, they will finger more, snatch at the rest, make a perfect rifle of the remainder.
and cleansing their Estates from injustice, and casting back their ill-gotten goods over their neighbours thresholds, they will finger more, snatch At the rest, make a perfect rifle of the remainder.
but in what ears? do ye yet feel dangers, that ye might yet believe God? do Gods judgments heave you, that ye may arise from your Thrones? ye have afflicted your bodies often,
but in what ears? do you yet feel dangers, that you might yet believe God? do God's Judgments heave you, that you may arise from your Thrones? you have afflicted your bodies often,
but have ye shed Ninevehs tears? ye have had some acknowledgment of sin, but did ye ever come to Ninevehs confession? ye have expressed some reparation,
but have you shed Ninevehs tears? you have had Some acknowledgment of since, but did you ever come to Ninevehs Confessi? you have expressed Some reparation,
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but did ye ever make Ninevehs satisfaction? ye have been soliciting in Heaven, but did ye ever awaken God with Ninevehs mighty cry? ye have been reforming a great while,
but did you ever make Ninevehs satisfaction? you have been soliciting in Heaven, but did you ever awaken God with Ninevehs mighty cry? you have been reforming a great while,
but have ye had yet Ninevehs clensing of conscience from particular and personall sins, that every one might turn from his own evill way? ye have made an heavy spoil upon stonework,
but have you had yet Ninevehs cleansing of conscience from particular and personal Sins, that every one might turn from his own evil Way? you have made an heavy spoil upon stonework,
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and a miserable flashing of senselesse garments, and a pittifull slaughter of naked forms, but is the Dragons head yet broken? is Belzebub yet cast out? have your reforming weapons cut the throat of Oppression? are ye quit of the Violence of your hands? answer positively,
and a miserable flashing of senseless garments, and a pitiful slaughter of naked forms, but is the Dragons head yet broken? is Belzebub yet cast out? have your reforming weapons Cut the throat of Oppression? Are you quit of the Violence of your hands? answer positively,
and punctually, if not to the letter, yet to the substance of your prototype, or else your repentance will end in a fiction, ye shall seem but to dally with Sanctuaries, to trifle with sermons,
and punctually, if not to the Letter, yet to the substance of your prototype, or Else your Repentance will end in a fiction, you shall seem but to dally with Sanctuaries, to trifle with Sermons,
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Here is a Gospellising people indeed, but where are the penitent people? I do not say where is the glorious City? but where is Nineveh? may not our eyes ake,
Here is a Gospellising people indeed, but where Are the penitent people? I do not say where is the glorious city? but where is Nineveh? may not our eyes ache,
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before we will take out the lesson of repentance, where are these disciples? our sins are become so intimate with us, that there is now no shaking hands with them,
before we will take out the Lesson of Repentance, where Are these Disciples? our Sins Are become so intimate with us, that there is now no shaking hands with them,
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We have had some motions, and inclinations to good things, but our sensuall hearts would not suffer them to go beyond the perculsions of Felix, or the propensions of Agrippa. Impiety doth so strengthen,
We have had Some motions, and inclinations to good things, but our sensual hearts would not suffer them to go beyond the perculsions of Felix, or the propensions of Agrippa. Impiety does so strengthen,
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Shall we ever be perfectly shaven? no, I doubt we will but round our locks. We are so far from reformation, that after a few checkings, chillings, gnashings, gnawings, we return with the greater eagernesse to our sins, Sin turneth into fury. We have been so used to provocations, that we are even become contemners, the sense of disobedience seemeth to be taken from us,
Shall we ever be perfectly shaved? no, I doubt we will but round our locks. We Are so Far from Reformation, that After a few checkings, chillings, gnashings, gnawings, we return with the greater eagerness to our Sins, since turns into fury. We have been so used to provocations, that we Are even become contemners, the sense of disobedience seems to be taken from us,
We are so immured, that there is little Jail delivery to be expected, for, they are locked up in the prison of Custom, they cannot passe out of the nether gar e, that is, they cannot get out from themselves.
We Are so immured, that there is little Jail delivery to be expected, for, they Are locked up in the prison of Custom, they cannot pass out of the neither gar e, that is, they cannot get out from themselves.
Here is much buckling in prayer, staring in reading, trampling upon pavements, drinking up whole flagons of Pulpitliquor, schisming for the truth, consecrating parties for the godly, and well affected people;
Here is much buckling in prayer, staring in reading, trampling upon pavements, drinking up Whole flagons of Pulpitliquor, schisming for the truth, consecrating parties for the godly, and well affected people;
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yet all our lip-reverence, eye-search, feet-lackying, ear-bibbing, factioning for better principles, and hallowing for select brotherhoods, they scarce bring forth a conspicuous Penitent.
yet all our lip-reverence, eye-search, feet-lackying, ear-bibbing, factioning for better principles, and hallowing for select brotherhoods, they scarce bring forth a conspicuous Penitent.
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yet amongst all these where are the Ninevites? such as truly bleed under sin? and renouncing worldly pomp, upon the ash-heap desire forgivenesse? such as make a reformation of their wicked lives? and a restitution of their ill-gotten goods? Jonah doth more good in the streets of Nineveh with a daies journey,
yet among all these where Are the Ninevites? such as truly bleed under since? and renouncing worldly pomp, upon the ashheap desire forgiveness? such as make a Reformation of their wicked lives? and a restitution of their ill-gotten goods? Jonah does more good in the streets of Nineveh with a days journey,
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and at last cast away his Club, as if here were no good to be done, not by Hercules himself. One mouth we see is enough to chew meat for the whole body,
and At last cast away his Club, as if Here were no good to be done, not by Hercules himself. One Mouth we see is enough to chew meat for the Whole body,
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What should I say? All the Watchmen upon the walls cannot give us warning, all the Shepheards of the Country cannot find this lost sheep, all the clouds of Heaven gathered together cannot water our dry consciences, all the hammers of the Temple striking in their order, cannot break our stony hearts, the whole Colledge of Physitians cannot cure us, Myriads of Preachers that have been in this Nation have not yet been able to convert us.
What should I say? All the Watchmen upon the walls cannot give us warning, all the Shepherds of the Country cannot find this lost sheep, all the Clouds of Heaven gathered together cannot water our dry Consciences, all the hammers of the Temple striking in their order, cannot break our stony hearts, the Whole College of Physicians cannot cure us, Myriads of Preachers that have been in this nation have not yet been able to convert us.
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If the presence of one Messenger contemned, will make men one day know, and feel that there hath been a Prophet amongst them, then what a judgement doth this Nation lye under for the vilifying,
If the presence of one Messenger contemned, will make men one day know, and feel that there hath been a Prophet among them, then what a judgement does this nation lie under for the vilifying,
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do ye call home your ears therefore from the false Prophets lips, and take your hearts out of the Inchanters hands, which tell you ye are a pure people,
do you call home your ears Therefore from the false prophets lips, and take your hearts out of the Enchanters hands, which tell you you Are a pure people,
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let us account him the true Preacher, which will purifie our inwards, yea the right Jonah which wil preach us into Nineveh. We know our sins, let us have Ninevehs heart-stroaks;
let us account him the true Preacher, which will purify our inward, yea the right Jonah which will preach us into Nineveh. We know our Sins, let us have Ninevehs heart-stroaks;
Let us leave nothing in despair, that we may not despair, but after Ninevehs repentance, we may have Ninevehs faith, saying, Who can tell, if God will turn,
Let us leave nothing in despair, that we may not despair, but After Ninevehs Repentance, we may have Ninevehs faith, saying, Who can tell, if God will turn,
and repent, and turn away from his fierce wrath that we perish not? Chap. 3. v. 9. So long as we are impenitent, all our Statesmen and Estatesmen, Challengers and Champions, Guards and Gunrooms, Treaties and Truces, Treasures and Triumphs, cannot secure us,
and Repent, and turn away from his fierce wrath that we perish not? Chap. 3. v. 9. So long as we Are impenitent, all our Statesmen and Estate men, Challengers and Champions, Guards and Gunrooms, Treaties and Truces, Treasures and Triumphos, cannot secure us,
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consider what hath been done in the quaffing-room, the bed of dalliance, the Banquetting-house, the Councell-Chamber, the Treasury, the Tribunall, the Parlour, and the Pulpit:
Consider what hath been done in the quaffing-room, the Bed of dalliance, the Banqueting house, the Councell-Chamber, the Treasury, the Tribunal, the Parlour, and the Pulpit:
let us ransack all back-rooms, search all blind corners, and leave not a sinne undiscovered, which conscience may ake under, and repentance can mortifie.
let us ransack all back-rooms, search all blind corners, and leave not a sin undiscovered, which conscience may ache under, and Repentance can mortify.
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and gripes of conscience, the scandall of your enemies, and the scourge of heaven, for the pattern at Bochim, the precedent at Mizpeh, the example of Nineveh, to save the land,
and gripes of conscience, the scandal of your enemies, and the scourge of heaven, for the pattern At Bochim, the precedent At Mizpeh, the Exampl of Nineveh, to save the land,
and save your soules, Repent. Oh Repentance, thou which begannest at the first fall, which didst save eight persons at the flood, a little family at the destruction of Sodom, a great Nation at the slaughter in Egypt:
and save your Souls, repent. O Repentance, thou which begannest At the First fallen, which didst save eight Persons At the flood, a little family At the destruction of Sodom, a great nation At the slaughter in Egypt:
which wert commanded by Moses, injoyned by the Prophets, which wert the first cry of John Baptist in the wildernesse, Mat. 3.2. the first voyce that the Word himself uttered at the unsealing of his commission, Mark. 1.14. which the Apostles did proclaim, and the whole Christian Church doth prescribe, which art able to transnature and translate people, to purifie them in life, to pacifie them in death & to justifie them at the Throne;
which Wertenberg commanded by Moses, enjoined by the prophets, which Wertenberg the First cry of John Baptist in the Wilderness, Mathew 3.2. the First voice that the Word himself uttered At the unsealing of his commission, Mark. 1.14. which the Apostles did proclaim, and the Whole Christian Church does prescribe, which art able to transnature and translate people, to purify them in life, to pacify them in death & to justify them At the Throne;
oh be thou visible in this Nation, & till thou canst make us the new Jerusalem, make us Nineveh. Oh beloved, listen to repentance, begin the work, make it compleat, think it a necessary thing to repent, think it not an easie thing to repent, make a strict inquisition, and have an heart-aking discussion;
o be thou visible in this nation, & till thou Canst make us the new Jerusalem, make us Nineveh. O Beloved, listen to Repentance, begin the work, make it complete, think it a necessary thing to Repent, think it not an easy thing to Repent, make a strict inquisition, and have an heart-aching discussion;
blush and bleed, sigh and sob, wring and wayl, scrape the walls infected with the leprosie, hate the garment spotted by the flesh, Mortifie your members which are upon earth, abstain from all appearance of evill, live as if ye conversed with Angels,
blush and bleed, sighs and sob, wring and wail, scrape the walls infected with the leprosy, hate the garment spotted by the Flesh, Mortify your members which Are upon earth, abstain from all appearance of evil, live as if you conversed with Angels,
for if thou dost well, shalt thou not be accepted? So long as ye are peccant, can God pardon sinne? so soon as ye are penitent, can God punish repentance? No, I see Gods compassionate eye looking upon this renewed face, fire from heaven falling upon this acceptable sacrifice;
for if thou dost well, shalt thou not be accepted? So long as you Are peccant, can God pardon sin? so soon as you Are penitent, can God Punish Repentance? No, I see God's compassionate eye looking upon this renewed face, fire from heaven falling upon this acceptable sacrifice;
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tears shall quench all indignation, repentance prevent all judgements, and reformation be the Rahabs thred hung out at the window to keep the house in safety;
tears shall quench all Indignation, Repentance prevent all Judgments, and Reformation be the Rahabs thread hung out At the window to keep the house in safety;
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Now let us come from the name of the place, Nineveh, to the nature of the place, That great City; and to the description of it, wherein are more than sixscore thousand persons, that cannot discern between their right hand,
Now let us come from the name of the place, Nineveh, to the nature of the place, That great city; and to the description of it, wherein Are more than sixscore thousand Persons, that cannot discern between their right hand,
so Nineveh had the precedency, and preheminency, it was the most celebrated and magnified City, That great City. But will some say, We shall know a City by the City-rarities, are there any things to be found in it? Yes, Wherein. Wherin? Ah but when? Is there not some precedent age to be looked back unto, to set out the glory of this City? Indeed we have been Trojans is little comfort or honour;
so Nineveh had the precedency, and Preeminence, it was the most celebrated and magnified city, That great city. But will Some say, We shall know a city by the City-rarities, Are there any things to be found in it? Yes, Wherein. Wherein? Ah but when? Is there not Some precedent age to be looked back unto, to Set out the glory of this city? Indeed we have been Trojans is little Comfort or honour;
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what therefore, hath not this City been flourishing, but is now decayed and desolate? no, it is in the standing beauty, it is for the present magnificent,
what Therefore, hath not this city been flourishing, but is now decayed and desolate? no, it is in the standing beauty, it is for the present magnificent,
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and that vast company perish at one stroke? yes, and if this be consider'd, that many of them are not come to years of understanding, they know neither sinne nor judgement, provocation,
and that vast company perish At one stroke? yes, and if this be considered, that many of them Are not come to Years of understanding, they know neither sin nor judgement, provocation,
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or trade in it? no, there are Persons. Persons? but in what numbers? if a man take the sum of them, is there any large tale to be brought in? Yes, Sixscore thousand. Ay but perhaps the reckoning is too great,
or trade in it? no, there Are Persons. Persons? but in what numbers? if a man take the sum of them, is there any large tale to be brought in? Yes, Sixscore thousand. Ay but perhaps the reckoning is too great,
and so they could foresee the danger, and little pitty can belong to them, because they perish wilfully? no, they cannot discern, not onely the policies and City arts,
and so they could foresee the danger, and little pity can belong to them, Because they perish wilfully? no, they cannot discern, not only the policies and city arts,
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Well, is all now spoken? no, there is a further aggravating reason, for And also. What is this enlargement about? it is about poor dumb beasts, there are persons that cannot,
Well, is all now spoken? no, there is a further aggravating reason, for And also. What is this enlargement about? it is about poor dumb beasts, there Are Persons that cannot,
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and multitudes of beasts, much people, and much Cattel. Now Jonah (saith God in effect) doth not every word here plead for a sparing? yes, it would grieve one to see an house set on fire,
and Multitudes of beasts, much people, and much Cattle. Now Jonah (Says God in Effect) does not every word Here plead for a sparing? yes, it would grieve one to see an house Set on fire,
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how much more a great City? and if any great City, how much more that which is the most famed City in the world? which is superiour to all in glory? That great City? And if a City that hath but a little in it,
how much more a great city? and if any great city, how much more that which is the most famed city in the world? which is superior to all in glory? That great city? And if a city that hath but a little in it,
how much more such a City, that hath such a company of persons in it, that they are able to plant a little Country? even sixscore thousand; And if a City that is but voyced up to be so great for ostentation sake,
how much more such a city, that hath such a company of Persons in it, that they Are able to plant a little Country? even sixscore thousand; And if a city that is but voiced up to be so great for ostentation sake,
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but the Bill must be enlarged? for there are sixscore thousand persons, and more. Oh Jonah, whose heart would it not appall and terrifie, to see that great City,
but the Bill must be enlarged? for there Are sixscore thousand Persons, and more. O Jonah, whose heart would it not appall and terrify, to see that great city,
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nor reconciliation, the benefit of life, nor the miseries of death, for they are blamelesse, harmlesse, heartlesse, artless Infants, which know not their own names, which cannot discern between their right hand, and their left hand.
nor reconciliation, the benefit of life, nor the misery's of death, for they Are blameless, harmless, heartless, artless Infants, which know not their own names, which cannot discern between their right hand, and their left hand.
Besides if the ruine of reasonable persons do not move compassion, should not the rage against bruit beasts, the one cannot discern, and the other cannot discern;
Beside if the ruin of reasonable Persons do not move compassion, should not the rage against bruit beasts, the one cannot discern, and the other cannot discern;
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Howsoever if thou hast no sense, nor apprehension of these dolefull, dismall accidents, yet the great numbers both of Infants and Cattel, do incline me absolutely to spare:
Howsoever if thou hast no sense, nor apprehension of these doleful, dismal accidents, yet the great numbers both of Infants and Cattle, do incline me absolutely to spare:
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and begin first with the nature of the place, That great City. Wherein there are three things considerable the subject, City. the attribute, Great. the eminency, That. That great City.
and begin First with the nature of the place, That great city. Wherein there Are three things considerable the Subject, city. the attribute, Great. the eminency, That. That great city.
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He which doth preserve a particular man, or a particular family, will he readily destroy a City? No, Gods greatest providence is seen in the greatest things, He willeth good to all,
He which does preserve a particular man, or a particular family, will he readily destroy a city? No, God's greatest providence is seen in the greatest things, He wills good to all,
Solomon doth compare the strength of affection to a strong City, Prov. 18.19. And Esay saith, that there are houses of joy in the joyous City, Isai. 32.13.
Solomon does compare the strength of affection to a strong city, Curae 18.19. And Isaiah Says, that there Are houses of joy in the joyous city, Isaiah 32.13.
Tully, by the light of nature speaketh expresly, That to that great prince, God, which doth govern the whole world, there is nothing more acceptable upon earth,
Tully, by the Light of nature speaks expressly, That to that great Prince, God, which does govern the Whole world, there is nothing more acceptable upon earth,
indeed he keepeth the City, and his eyes are towards the City, and it is graven upon the palms of his hands, as if a City were precious in his account;
indeed he Keepeth the city, and his eyes Are towards the city, and it is graved upon the palms of his hands, as if a city were precious in his account;
he will spare many things, but especially a City, Should not I spare Nineveh a City? There are many things in a City which may take Gods eye, and endeer it to him.
he will spare many things, but especially a city, Should not I spare Nineveh a city? There Are many things in a city which may take God's eye, and endear it to him.
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for what is a City, but a Community? there people cluster together, for the seed of a City is as the gravell. Esa. 48.19. it doth multiply Merchants like the stars of Heaven, Nahum. 3.16.
for what is a city, but a Community? there people cluster together, for the seed of a city is as the gravel. Isaiah 48.19. it does multiply Merchant's like the Stars of Heaven, Nahum. 3.16.
Now God himself who is clothed with glory, and Majesty, will He ruine those places, which do shine and carry in them the most radiant beams of his own excellency? will he throw down those piles,
Now God himself who is clothed with glory, and Majesty, will He ruin those places, which do shine and carry in them the most radiant beams of his own excellency? will he throw down those piles,
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Indeed if a City doth live out of fear, live in pleasure, and dwell carelessly, if the Harp, the Viole, the Tabret, the Pipe, the wine, be in their Feasts,
Indeed if a city does live out of Fear, live in pleasure, and dwell carelessly, if the Harp, the Violent, the Tabret, the Pipe, the wine, be in their Feasts,
if they deride, and defy judgements, then God may fray the City in the midst of her jovisance, case up her musicall instruments, bring in the voider to her sumptuous Banquets, turn this dancing City into a sorrowfull Lady,
if they deride, and defy Judgments, then God may fray the city in the midst of her jovisance, case up her musical Instruments, bring in the voider to her sumptuous Banquets, turn this dancing city into a sorrowful Lady,
nor bars, walls, Towers, impregnable Castles, millions of armed men that shall secure her, Gods confounding judgements shall pull down the most potent, and haughty City.
nor bars, walls, Towers, impregnable Castles, millions of armed men that shall secure her, God's confounding Judgments shall pull down the most potent, and haughty city.
A City of perversenesse, Ezech. 9.9. shall be a City of perplexity. Then the City shall be smitten, Ezech. 33.24. laid desolate, Es. 27.10. made a Den of Dragons. Jer. 10.22. a defenced City shall be made an heap, Es. 25.2. It shall be said, This is the City, which shall be visited, Jer. 6.6.
A city of perverseness, Ezekiel 9.9. shall be a city of perplexity. Then the city shall be smitten, Ezekiel 33.24. laid desolate, Es. 27.10. made a Den of Dragons. Jer. 10.22. a defenced city shall be made an heap, Es. 25.2. It shall be said, This is the city, which shall be visited, Jer. 6.6.
Yea, they of the City shall flourish like the grosse of the Earth. Psal. 72.16. there shall be the possession of the City. Ezech. 48.20. the City through prosperity shall be spread abroad. Es. 57.8. Glorious things shall be spoken of the City. Ps. 87.3.
Yea, they of the city shall flourish like the gross of the Earth. Psalm 72.16. there shall be the possession of the city. Ezekiel 48.20. the city through Prosperity shall be spread abroad. Es. 57.8. Glorious things shall be spoken of the city. Ps. 87.3.
1. This sheweth, that God is the Cities Friend, yea, the City hath not such a Patron as this Preserver of men. Except the Lord doth keep the City, the Watchman waketh but in vain.
1. This shows, that God is the Cities Friend, yea, the city hath not such a Patron as this Preserver of men. Except the Lord does keep the city, the Watchman waketh but in vain.
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what need the City fear any enemy if God be their Friend? no, though Friendship amongst men diverse times be very dangerous, that men care not how they sell their Friends like commodities they have no use of;
what need the city Fear any enemy if God be their Friend? no, though Friendship among men diverse times be very dangerous, that men care not how they fell their Friends like commodities they have no use of;
or make spoyles of them, as spend thrifts do of their fairest estates, like Philip, who because Aratus gave him faithfull counsell, which Philip did not approve, he gave him a secret poyson that should consume him by degrees:
or make spoils of them, as spend thrifts do of their Fairest estates, like Philip, who Because Aratus gave him faithful counsel, which Philip did not approve, he gave him a secret poison that should consume him by Degrees:
as Antipater said of Alexander, when he had taken away Parmenio his old trusty Counseller and Commander, upon suspition of Treason, If Parmenio hath wrought Treason, whom shall we trust? if he hath not wrought it, who can be safe? But God hath no such deceit in his Friendship;
as Antipater said of Alexander, when he had taken away Parmenio his old trusty Counsellor and Commander, upon suspicion of Treason, If Parmenio hath wrought Treason, whom shall we trust? if he hath not wrought it, who can be safe? But God hath not such deceit in his Friendship;
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as Cicero for the entirenesse that was betwixt him, and Lucullus styled one of the best books, which he ever wrote, Lucullus. God will suffer nothing of his Friends to be touched,
as Cicero for the entireness that was betwixt him, and Lucullus styled one of the best books, which he ever wrote, Lucullus. God will suffer nothing of his Friends to be touched,
as an enemy, as when Antonies souldiers brought to him Brutus under the name of Lucullus, he set him at liberty, saying, Oh my souldiers, what have ye done? ye have brought me hither a Friend instead of an enemy, Nay,
as an enemy, as when Antonies Soldiers brought to him Brutus under the name of Lucullus, he Set him At liberty, saying, O my Soldiers, what have you done? you have brought me hither a Friend instead of an enemy, Nay,
as Alexander for a great cold which he had gotten by washing in the River Gydnus (which brought him to the point of death) drank of a potion that his Physitian Philip had provided for him,
as Alexander for a great cold which he had got by washing in the River Gydnus (which brought him to the point of death) drank of a potion that his physician Philip had provided for him,
and in the mean time shewed him a letter, which his Adversaries had wrote against him, accusing him, that he had been corrupted by Darius to poison his Master.
and in the mean time showed him a Letter, which his Adversaries had wrote against him, accusing him, that he had been corrupted by Darius to poison his Master.
So that if Cities be at truce with God Almighty, and have not made him through restlesse grievances their professed and provoked Adversary, they may trade freely, rest quietly, fear no molestation, u•lther at the Custom-house, nor Council-Chamber;
So that if Cities be At truce with God Almighty, and have not made him through restless grievances their professed and provoked Adversary, they may trade freely, rest quietly, Fear no molestation, u•lther At the Custom-house, nor Council chamber;
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there shall be old men, and old women in the streets, and every man walk with his staffe in his hand for very age, the streets of the City shall be full of boyes and girls playing in it.
there shall be old men, and old women in the streets, and every man walk with his staff in his hand for very age, the streets of the city shall be full of boys and girls playing in it.
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Zach. 8.4, 5. they may sing alowd upon their beds. Psal. 149.5. sorrow, and sighing shall flee away. Esai. 35.10. God will lead them out of dores in the day time, and put them to bed at night;
Zach 8.4, 5. they may sing aloud upon their Beds. Psalm 149.5. sorrow, and sighing shall flee away. Isaiah. 35.10. God will led them out of doors in the day time, and put them to Bed At night;
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yea he seemeth to be nothing but the mould not good manners; sure I am, seemly carriage hath borrowed two of her best titles from the City, namely Civility, Urbanity.
yea he seems to be nothing but the mould not good manners; sure I am, seemly carriage hath borrowed two of her best titles from the city, namely Civility, Urbanity.
Diodorus Siculus saith, that they are called Merchants from Mercury, that great Godo wit, that though he be the inventer of all Arts (as some hold) yet the Merchant hath the honour to have his name engraven into him;
Diodorus Siculus Says, that they Are called Merchant's from Mercury, that great Good wit, that though he be the inventer of all Arts (as Some hold) yet the Merchant hath the honour to have his name engraven into him;
Calepine expresly saith, That he is called Hermes, because he is set over Merchandize, and that that calling doth require communication and conference.
Calepine expressly Says, That he is called Hermes, Because he is Set over Merchandise, and that that calling does require communication and conference.
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I do not onely find that in latter times, Laurence Medici Duke of Florence, and Rodolph King of Bohemia, the Son of the great Albertus, that Pertinax the Emperour,
I do not only find that in latter times, Laurence Medici Duke of Florence, and Rudolph King of Bohemia, the Son of the great Albert, that Pertinax the Emperor,
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yea he will search all the Store-houses of Egypt, the Ware-houses of Persia, the perfuming-shops of Arabia, and Treasuries of the Indies, to be replenished with all the rarities which the earth doth afford;
yea he will search all the Storehouses of Egypt, the Warehouses of Persiam, the perfuming-shops of Arabia, and Treasuries of the Indies, to be replenished with all the rarities which the earth does afford;
for Merchandise is vast, and copious, it bringeth home things from all places, yea from unknown Lands, it filleth the Land with all Nature's wares and wonders.
for Merchandise is vast, and copious, it brings home things from all places, yea from unknown Lands, it fills the Land with all Nature's wares and wonders.
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we must eat nothing but our own fatlings, drink nothing but our own Cider, wear nothing but our own wooll, Physick our selves with our own druggs, mint out of our own Mines;
we must eat nothing but our own fatlings, drink nothing but our own Cider, wear nothing but our own wool, Physic our selves with our own drugs, mint out of our own Mines;
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and do their businesse in great wate•s, and that the wise woman is like a Merchans ship, that bringeth her food from afar, and that the Kingdome of heaven is like unto a Merchant man seeking goodly Pearls:
and do their business in great wate•s, and that the wise woman is like a Merchants ship, that brings her food from afar, and that the Kingdom of heaven is like unto a Merchant man seeking goodly Pearls:
And what she meeteth withal for her use, she transmitteth home, nay brings in her own hand to her dear City, that the City might be a Spring within her selfe,
And what she meeteth withal for her use, she transmitteth home, nay brings in her own hand to her dear city, that the city might be a Spring within her self,
and there is strise in the City, Psal. 55.9. Scornfull men (that is turbulent and sactious men) bring a City into a snare, Prov. 29.8. These are some of the breaches of the city of David, Isai. 22.9. Breaches indeed, that will bring the whole building into ruine, for the City is then becoming a City of destruction, Isai 19.18.
and there is Strife in the city, Psalm 55.9. Scornful men (that is turbulent and sactious men) bring a city into a snare, Curae 29.8. These Are Some of the Breaches of the City of David, Isaiah 22.9. Breaches indeed, that will bring the Whole building into ruin, for the city is then becoming a city of destruction, Isaiah 19.18.
Yea, like a Potters vessel that shall be broken in pieces, and cannot be made whole again. Jer. 19.11. Epidetus said well, That discord is the wit-foundring of a City, just like a quarrel between sober and drunken men.
Yea, like a Potters vessel that shall be broken in Pieces, and cannot be made Whole again. Jer. 19.11. Epidetus said well, That discord is the wit-foundring of a city, just like a quarrel between Sobrium and drunken men.
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and no man coming up to the price of it, it was carried away to Telegoras, which the wealthy maligning Citizens, seeing, they were so enraged at it, that they raised up the City into an uproar, violently assaulted his house,
and no man coming up to the price of it, it was carried away to Telegoras, which the wealthy maligning Citizens, seeing, they were so enraged At it, that they raised up the city into an uproar, violently assaulted his house,
and person, and most inhumanely deflowred his Daughters, whereupon there grew afterwards such a deadly fewd betwixt the two discontented parties, that it could not be quieted, till Ligdamis the Ring-leader of the dissention, made pure slaves of them all,
and person, and most inhumanely deflowered his Daughters, whereupon there grew afterwards such a deadly feud betwixt the two discontented parties, that it could not be quieted, till Ligdamis the Ringleader of the dissension, made pure slaves of them all,
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Diodorus doth make a sadder relation concerning the Citizens of Argos, who falling into mutuall diffentions and distractions about superiority, there was such a wofull face of misery and desolation seen in the City, that no man lived in safety,
Diodorus does make a sadder Relation Concerning the Citizens of Argos, who falling into mutual diffentions and distractions about superiority, there was such a woeful face of misery and desolation seen in the city, that no man lived in safety,
The Palentocia (that is, the bringing in of Usury again) what combustions did it raise amongst the Megarensians? The Citizens of Constantinople falling into contention in the seventh year of Justinian, their popular pledge to raise parties;
The Palentocia (that is, the bringing in of Usury again) what combustions did it raise among the Megarensians? The Citizens of Constantinople falling into contention in the seventh year of Justinian, their popular pledge to raise parties;
when Carthage was divided into the factions of Hanno, and Haniball, how, soon did it come to be an enslaved City? Did not contention quite overthrow the Teutonick Order, which for so many yeares had been famous? Did not the seditious carriages of John, Shimeon, and Eleazar, destroy Jerusalem faster then the sword of Vespasian, or Titus? yes, discords of Citizens have ever been ominous, and divers times fatal.
when Carthage was divided into the factions of Hanno, and Hannibal, how, soon did it come to be an enslaved city? Did not contention quite overthrow the Teutonic Order, which for so many Years had been famous? Did not the seditious carriages of John, Shimeon, and Eleazar, destroy Jerusalem faster then the sword of Vespasian, or Titus? yes, discords of Citizens have ever been ominous, and diverse times fatal.
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The happinesse of a City then is, when the waters of Shiloah runne softly, when Citizens delight themselves in an abundance of peace, when there are no alterations in their meetings, nor litigations in their counsails;
The happiness of a city then is, when the waters of Shiloach run softly, when Citizens delight themselves in an abundance of peace, when there Are no alterations in their meetings, nor litigations in their Counsels;
but they are built like a City at unity in it selfe, Psal. 122.3. Oh this unity doth carry in it an universality of felicity, it is the basis and battle ax to a City;
but they Are built like a city At unity in it self, Psalm 122.3. O this unity does carry in it an universality of felicity, it is the basis and battle ax to a city;
that the Vessell be not crack'd, that should hold the water of the City-preservation, nor a moat gotten into the eye of it to trouble the sight in the foreseeing of dangers;
that the Vessel be not cracked, that should hold the water of the City-preservation, nor a moat got into the eye of it to trouble the sighed in the Foreseeing of dangers;
as Isaeus said, then the City seemeth to be espowsed, and men live together in as much kindnesse as if like man and wife, they were coupled together with a Conjugall knot.
as Isaeus said, then the city seems to be espoused, and men live together in as much kindness as if like man and wife, they were coupled together with a Conjugal knot.
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Alexander ab Alexandro doth report that in Athens there was a Magistrate of peace appointed that should compell all factions to an agreement, and indeed there is nothing more expedient then this Officer of concord.
Alexander ab Alexander does report that in Athens there was a Magistrate of peace appointed that should compel all factions to an agreement, and indeed there is nothing more expedient then this Officer of concord.
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yet if a Woman did but appear they were presently appeased, so all contentions should cease in a City so soon as this beautifull Lady of Unity doth shew her amiable face.
yet if a Woman did but appear they were presently appeased, so all contentions should cease in a city so soon as this beautiful Lady of Unity does show her amiable face.
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who answered, that Concord had gotten the Victories, and Discord brought the ruine. So indeed, to cement and secure a City, there is nothing better, then Concord;
who answered, that Concord had got the Victories, and Discord brought the ruin. So indeed, to cement and secure a city, there is nothing better, then Concord;
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but an Hermaphrodite, which she hath brought forth to her griefe, all rightbred Citisens looking to the glory and wellfare of the City with a kind of sacred reverence;
but an Hermaphrodite, which she hath brought forth to her grief, all rightbred Citizens looking to the glory and welfare of the city with a kind of sacred Reverence;
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and where doth the Lord shew his rare Architecture but in a City? There are the glorious structures, and Piles of wonder; Habitations built with hewen stone. Esay 9.10. goodly houses. Deut. 8.12. wide houses, large chambers, carved windows, rooms seeled with Cedar, and painted with vermilion. Jer. 22.14. yea, there (if any where) are the ivory Palaces. Psalm. 45.8, and costly stones seen, from the Foundation to the Coping 1 Kings 7.9. and pavements laid with white and black, red and blew, Marble. Ester 1.6.
and where does the Lord show his rare Architecture but in a city? There Are the glorious structures, and Piles of wonder; Habitations built with hewn stone. Isaiah 9.10. goodly houses. Deuteronomy 8.12. wide houses, large chambers, carved windows, rooms seeled with Cedar, and painted with vermilion. Jer. 22.14. yea, there (if any where) Are the ivory Palaces. Psalm. 45.8, and costly stones seen, from the Foundation to the Coping 1 Kings 7.9. and pavements laid with white and black, read and blue, Marble. Ester 1.6.
The beauty of a City is usually in the buildings, where there are Princely Edisices. Yea, a kind of Heavenly Palaces; the Porches, the Dores, the Skreens, the Pillars, the walls, the windows, the stair-cases, the chymny-pieces, the Dining-chambers, the Bed chambers, the Galleries, the Turrets, the Lanthorns are all glistering and resplendent, such clusters of houses as if they were a Forrest, such variety of Buildings,
The beauty of a city is usually in the buildings, where there Are Princely edifices. Yea, a kind of Heavenly Palaces; the Porches, the Doors, the Skreens, the Pillars, the walls, the windows, the staircases, the chymny-pieces, the Dining chambers, the Bed chambers, the Galleries, the Turrets, the Lanthorns Are all glistering and resplendent, such clusters of houses as if they were a Forest, such variety of Buildings,
Cyrus in building of his Cyropolis, Alexander in building his Alexandria, Trajan in building of his Nicopolis upon the Banks of Ister after he had conquered the Mysians, and Dacians; and Augustus in turning Rome from a City of brick to a City of Marble,
Cyrus in building of his Cyropolis, Alexander in building his Alexandria, Trajan in building of his Nicopolis upon the Banks of Ister After he had conquered the Mysians, and Dacians; and Augustus in turning Room from a city of brick to a city of Marble,
Constantius the Emperour, when he came to Rome, and saw the transcendent glory of it, he cried out that Nature had emptica out all her sorces upon that one City.
Constantius the Emperor, when he Come to Room, and saw the transcendent glory of it, he cried out that Nature had emptica out all her sources upon that one city.
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Tamerlaine when he came to Constantinople, and observed exactly the walls, the gates, the streets, the bathes, the gardens, the houses of State, the Castles, the Obelisks, the Theaters, the Temples,
Tamerlane when he Come to Constantinople, and observed exactly the walls, the gates, the streets, the baths, the gardens, the houses of State, the Castles, the Obelisks, the Theaters, the Temples,
and especially that of Sancta Sephia, he was so wrapt with the sight of these things, that he professed it never grieved him to have come from the furthest part of the East, were it but to save that famous City from ashes, Bafazet before his comming, having besieged it.
and especially that of Sancta Sephia, he was so wrapped with the sighed of these things, that he professed it never grieved him to have come from the furthest part of the East, were it but to save that famous city from Ashes, Bafazet before his coming, having besieged it.
Sixtly, a City is a place of honour, because there areliberties. Wherefore doth the Apostle say, that ye are Citisens with the Saints. Ephes. 2.19. but that he would intimate that Citisens had great immunities? It was enough for Saint Paul to say, he was a Romane, Acts 22.25. as if having the rights of a Romane Citisen, he ought not to be handled like a common man;
Sixty, a city is a place of honour, Because there areliberties. Wherefore does the Apostle say, that you Are Citizens with the Saints. Ephesians 2.19. but that he would intimate that Citizens had great immunities? It was enough for Saint Paul to say, he was a Roman, Acts 22.25. as if having the rights of a Roman Citizen, he ought not to be handled like a Common man;
Sure I am that the lex Paphia in Rome was so strict, and severe against the reception of persons unto the Titles of Citisens, that Augustus Caesar, when his Daughter Livia was a Petitioner for a Tributary Frenchman to be made free, he out of respect to the Law, would only exempt him from taxes,
Sure I am that the lex Paphia in Room was so strict, and severe against the reception of Persons unto the Titles of Citizens, that Augustus Caesar, when his Daughter Livia was a Petitioner for a Tributary Frenchman to be made free, he out of respect to the Law, would only exempt him from Taxes,
or salute acquaintance, or sleep in an hired lodging, or pay penniworths for the costly Wares which the City doth afford but cannot lay claim to the least immunity,
or salute acquaintance, or sleep in an hired lodging, or pay pennyworth for the costly Wares which the city does afford but cannot lay claim to the least immunity,
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and hath the City-liberties in all places attending upon him, how can he but be eyed as one conspicuous? yes, he is the eminent Citizen, even for his enfranchisement.
and hath the City-liberties in all places attending upon him, how can he but be eyed as one conspicuous? yes, he is the eminent Citizen, even for his enfranchisement.
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Seventhly, A City is a place of honour, because there are degrees of honour, the Livery, the golden Chain, the Bench. St Paul, that said he was a Citizen of no mean City, Act. 21.29. doth infer, that that City had high offices, and places of authority in it, for no mean City doth declare no mean Government and jurisdiction to belong to the City;
Seventhly, A city is a place of honour, Because there Are Degrees of honour, the Livery, the golden Chain, the Bench. Saint Paul, that said he was a Citizen of no mean city, Act. 21.29. does infer, that that city had high Offices, and places of Authority in it, for no mean city does declare no mean Government and jurisdiction to belong to the city;
Hephzibah, and Beulah, how did they shine in principality and praefectures? It is said, That they shall be as a crown of Glory in the hand of the Lord,
Hephzibah, and Beulah, how did they shine in principality and praefectures? It is said, That they shall be as a crown of Glory in the hand of the Lord,
yea as a royal Diadem, Isai. 62.3. And wherefore? but that the Citizens there shall have a kind of Majestick power; not onely goods, but government; not only meanes, but magistracy;
yea as a royal Diadem, Isaiah 62.3. And Wherefore? but that the Citizens there shall have a kind of Majestic power; not only goods, but government; not only means, but magistracy;
elsewhere men may get ample fortunes, and raise great Families; but here is ornament and regiment, dignity and domination, promotion and presidency, the City Vest,
elsewhere men may get ample fortune's, and raise great Families; but Here is ornament and regiment, dignity and domination, promotion and presidency, the city Vest,
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Alexander ab Alexandrio saith that the City of Sparta had two Tribes for men to rise to honour by, which were called Aegida, and Pitana; the Athenians had three tribes, which were called Godeontae, Ergadae, and Hoplitae, as Plutarch saith;
Alexander ab Alexandrio Says that the city of Sparta had two Tribes for men to rise to honour by, which were called Aegida, and Pitana; the Athenians had three tribes, which were called Godeontae, Ergadae, and Hoplitae, as Plutarch Says;
The City of Megara had sive tribes, which were called Heraci, Piraci, Megarenses, Traspodicei, Cynosurei; and as Blondus relateth, the Romans had five and thirty tribes.
The city of Megara had sive tribes, which were called Heraci, Piraci, Megarenses, Traspodicei, Cynosurei; and as Blondus relateth, the Romans had five and thirty tribes.
And is there any City that have not their severall Orders, states, and degrees, whereby men are going up by steps to the top of preferment? Yes, a Citizen is a graduall creature, that is ever footing it through all the motions of advancement and dignity.
And is there any city that have not their several Order, states, and Degrees, whereby men Are going up by steps to the top of preferment? Yes, a Citizen is a gradual creature, that is ever footing it through all the motions of advancement and dignity.
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then to the curule Chair, then to jus imaginis, to have power to make Images and so having passed through severall effices of Aediles, Quaestours, Pre ors, and Tribunes; at last they became to be Senators and Consuls:
then to the curule Chair, then to jus imaginis, to have power to make Images and so having passed through several effices of Aediles, Quaestours, Pre ors, and Tribunes; At last they became to be Senators and Consuls:
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and after that doth take an Eagles flight, is he not to be highly esteemed? yes, this going from garment to garment, from office to office, from title to title, till at last he doth become a Cities-Maximus, doth shew a Citizen to be an illustrious person.
and After that does take an Eagles flight, is he not to be highly esteemed? yes, this going from garment to garment, from office to office, from title to title, till At last he does become a Cities-Maximus, does show a Citizen to be an illustrious person.
Now in defraying tributes and customes, who doth exceed the Citizen? We find that Solomon, which exceeded all the Kings of the earth in riches, had much of his Royall revenue from the Merchants; and the traffique of the spice Merchants, 1 King. 10.15.
Now in defraying Tributes and customs, who does exceed the Citizen? We find that Solomon, which exceeded all the Kings of the earth in riches, had much of his Royal revenue from the Merchant's; and the traffic of the spice Merchant's, 1 King. 10.15.
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The adversaries of the Jews wrote to Artaxerxes, that he should hinder the building of Jerusalem, because the City would pay no toll, tribute, and custome, Ezrah. 4.12. They speak not of the Country, but their chiefe spight is against the City, as if the toll tribute and custome did come from the City principally;
The Adversaries of the jews wrote to Artaxerxes, that he should hinder the building of Jerusalem, Because the city would pay no toll, tribute, and custom, Ezrah. 4.12. They speak not of the Country, but their chief spite is against the city, as if the toll tribute and custom did come from the city principally;
Honortus and Arcadius, as if they knew where their Crown stock lay, they wrote only unto Cities, to see that there should be no diminution of the accustomed payments.
Honortus and Arcadius, as if they knew where their Crown stock lay, they wrote only unto Cities, to see that there should be no diminution of the accustomed payments.
In the great Wars that Augustus the Emperour had before the Empire was settled, all Nations being almost beggered through the charge of three and twenty Armies, that he was enforced at one time (as Dion saith) to maintaine in the field;
In the great Wars that Augustus the Emperor had before the Empire was settled, all nations being almost beggared through the charge of three and twenty Armies, that he was Enforced At one time (as Dion Says) to maintain in the field;
when he was at his last cast, and knew not where to get money, it was the City of Rome, which by giving him the five and twentieth part of their Estates,
when he was At his last cast, and knew not where to get money, it was the city of Room, which by giving him the five and twentieth part of their Estates,
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than the Country-man doth in an age by tillage, and the profit of his ground; here are the vast gaines, and here must be the grand and vast disbursments;
than the Countryman does in an age by tillage, and the profit of his ground; Here Are the vast gains, and Here must be the grand and vast disbursements;
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A City should be a place of example, the great Idea, from which all round about it should be effigiated, the Prototype, by which all adjacent places should be stamped;
A city should be a place of Exampl, the great Idea, from which all round about it should be effigiated, the Prototype, by which all adjacent places should be stamped;
When Syracusa (the prime City of Sicily, came to resort to Plato, which instructed Dionysius, there followed such throngs out of the Country, that the dust of their feet filled the Kings Court.
When Syracuse (the prime city of Sicily, Come to resort to Plato, which instructed Dionysius, there followed such throngs out of the Country, that the dust of their feet filled the Kings Court.
When Echatane in Media, came to addict it selfe to worthy things, it presently instructed Armenia, and at last it came to be the Persian School: for from that place they learned their archery, the worshipping of their Gods, their grave attires, their doing honour to Princes,
When Echatane in Media, Come to addict it self to worthy things, it presently instructed Armenia, and At last it Come to be the Persian School: for from that place they learned their archery, the worshipping of their God's, their grave attires, their doing honour to Princes,
When the lex Fannia, a law to restrain excess in diet, came by the Consuls to be constituted in Rome, presently the lex Didia, and Licinia, other lawes of the same nature came to be enjoyned in the Country;
When the lex Fannia, a law to restrain excess in diet, Come by the Consuls to be constituted in Room, presently the lex Didia, and Licinia, other laws of the same nature Come to be enjoined in the Country;
If the chiefe Cities of the ten tribes set up the golden Calves, the whole Region will seem to be nothing but a bleating Crib to the honour of those new Deities, people far and nigh will swear by the sinne of Samaria, and will say, thy God oh Dan liveth, and the manner of Beershebah liveth, Amos 8.14. The lust of Corinth made all Greece a Brothel-house, the intemperance of Plintine turned all Egypt into a Tippling-booth.
If the chief Cities of the ten tribes Set up the golden Calves, the Whole Region will seem to be nothing but a bleating Crib to the honour of those new Deities, people Far and High will swear by the sin of Samaria, and will say, thy God o Dan lives, and the manner of beersheba lives, Amos 8.14. The lust of Corinth made all Greece a Brothel-house, the intemperance of plintine turned all Egypt into a Tippling-booth.
A City of Phoenicia having stolen Io the daughter of Inacus from the Graecians, it soon set the Cretians on work to steal Europa from the Phoenicians, and the Grecians to steal Medea from Colchis, and Troy to steal Helena from Menelaus the Prince of Lacedemenia. So that ye see that a Cities bad example is like a Gangrene, it will not rest where it first began,
A city of Phoenicia having stolen Io the daughter of Inacus from the Greeks, it soon Set the Cretians on work to steal Europa from the Phoenicians, and the Greeks to steal Medea from Colchis, and Troy to steal Helena from Menelaus the Prince of Lacedemenia. So that you see that a Cities bad Exampl is like a Gangrene, it will not rest where it First began,
Shall ye be taught duty from abroad? or learn conscience of the Country? shall the man in russet direct thee in thy furrs? the leathern girdle instruct the gold Chain? Shall there be more noble motions,
Shall you be taught duty from abroad? or Learn conscience of the Country? shall the man in russet Direct thee in thy furs? the leathern girdle instruct the gold Chain? Shall there be more noble motions,
and pious resolutions in the rurall Swain, then the Citisen? Shalt thou mind nothing but the vent of thy ware? and the fale of thy merchandise? yes, thou hast another trade to look after;
and pious resolutions in the rural Swain, then the Citizen? Shalt thou mind nothing but the vent of thy ware? and the fale of thy merchandise? yes, thou hast Another trade to look After;
or to hisse at your malice, or to freeze with your indevotion, or to drop down dead with seeing the blood of oppression sprinkled upon the stones of your streets;
or to hiss At your malice, or to freeze with your indevotion, or to drop down dead with seeing the blood of oppression sprinkled upon the stones of your streets;
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but prepare choise sights for the Country mans eye, that he may go home, and say, I have seen the Phoenix of religion, the Paradise of Piety, the Temple of the Holy Ghost, the Suburbs of Heaven;
but prepare choice sights for the Country men eye, that he may go home, and say, I have seen the Phoenix of Religion, the Paradise of Piety, the Temple of the Holy Ghost, the Suburbs of Heaven;
I have learned grace out of every Citizens mouth, and bought bargains of sanctity at every shop, enough to stock my self, and supply all my neighbours.
I have learned grace out of every Citizens Mouth, and bought bargains of sanctity At every shop, enough to stock my self, and supply all my neighbours.
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when ye have trafficked for godlinesse at every Port, and fetched home the true Pearl further then the Indies: Well remember, that To whom much is given, of them much will be required.
when you have trafficked for godliness At every Port, and fetched home the true Pearl further then the Indies: Well Remember, that To whom much is given, of them much will be required.
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Ye should have a priority of duty, because ye have a priority of dignity. A City should serve God before others, because God would spare a City before others.
You should have a priority of duty, Because you have a priority of dignity. A city should serve God before Others, Because God would spare a city before Others.
The Citizens of Saguntum burnt themselves rather then they would submit to Hanibal. The Citizens of Bizantium held out a siege of two years against Severus, and when their weapons were spent, they threw their imagery,
The Citizens of Saguntum burned themselves rather then they would submit to Hannibal. The Citizens of Byzantium held out a siege of two Years against Severus, and when their weapons were spent, they threw their imagery,
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and armour, and laying them all upon an heap, they fired them and their selves, that they might leave nothing to the Conquerour but the name of Numantia. The women of Aquilegia made bowstrings of their hair, that their souldiers might shoot against their enemies.
and armour, and laying them all upon an heap, they fired them and their selves, that they might leave nothing to the Conqueror but the name of Numantia. The women of Aquilegia made bowstrings of their hair, that their Soldiers might shoot against their enemies.
The women of the Vindelici for want of military preparation, threw their own children instead of darts against their besiegers, rather then they would yield to Drusus the Father of Germanicus. Such resolute spirits have men expressed in former ages in defence of their Cities,
The women of the Vindelici for want of military preparation, threw their own children instead of darts against their besiegers, rather then they would yield to Drusus the Father of Germanicus. Such resolute spirits have men expressed in former ages in defence of their Cities,
and they which were wanting in relieving, or assisting them, how are they branded with infamy? It is Pompeyes shame to this day that he would not come in to the relief of his faithfull City Laurea, but suffered it to be taken,
and they which were wanting in relieving, or assisting them, how Are they branded with infamy? It is Pompeyes shame to this day that he would not come in to the relief of his faithful city Laurea, but suffered it to be taken,
The timerousnesse of those perfidious souldiers, who seeing a great army of the Turks besieging them at Alba Graeca (as Bonfinius calleth it) capitulated with their enemies, to deliver it up, was so hatefull to Paulus Knisius ( Kinisius he calleth him) that taking them alive, he caused them to be roasted,
The timerousnesse of those perfidious Soldiers, who seeing a great army of the Turks besieging them At Alba Graeca (as Bonfinius calls it) capitulated with their enemies, to deliver it up, was so hateful to Paulus Knisius (Kinisius he calls him) that taking them alive, he caused them to be roasted,
yea, if many men have fought so stoutly for the walls of the Cities, how ought others to strive as earnestly for the freedom of their Cities? Ignominy to them that do desert them, or basely betray them.
yea, if many men have fought so stoutly for the walls of the Cities, how ought Others to strive as earnestly for the freedom of their Cities? Ignominy to them that do desert them, or basely betray them.
Rights, Liberties, and honours go at a low rate amongst such heartlesse and faithlesse Factours. Citizens should spare them, for God hath set them a Copy.
Rights, Liberties, and honours go At a low rate among such heartless and faithless Factors. Citizens should spare them, for God hath Set them a Copy.
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It was a searching question, which the wise woman from the wall put to Joab concerning Abel, Why seekest thou to destroy a City, a Mother in Israel, 2 Sam. 20.19. It was a blemishing objection that Hezekiah propounded to Rabshakeh, that like a man of a brutish spirit, he held himself appointed, to lay waste senced Cities into ruinous heaps.
It was a searching question, which the wise woman from the wall put to Joab Concerning Abel, Why Seekest thou to destroy a city, a Mother in Israel, 2 Sam. 20.19. It was a blemishing objection that Hezekiah propounded to Rabshakeh, that like a man of a brutish Spirit, he held himself appointed, to lay waste sensed Cities into ruinous heaps.
Furius Camillus, doth hear ill to this day, that he destroyed the famous City Veii, because it was so pleasantly seated, that men were ready to leave Rome it selfe to go live at Veij; and so doth Antonius ( Vespasians Generall) who going into the Baths of Cremona, and finding them cold, said he would soon have them hotter,
Furius Camillus, does hear ill to this day, that he destroyed the famous city Veii, Because it was so pleasantly seated, that men were ready to leave Room it self to go live At Veij; and so does Antonius (Vespasians General) who going into the Baths of Cremona, and finding them cold, said he would soon have them hotter,
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and so doth Frederick (sirnamed Aenobarbe ) who for an abuse offered to his Empress Beatrice, caused the City of Millaine to be razed, and the platform of the City (at that time) to be plowed up;
and so does Frederick (surnamed Aenobarbe) who for an abuse offered to his Empress Beatrice, caused the city of Milan to be razed, and the platform of the city (At that time) to be plowed up;
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and so doth Alexander, for laying in the dust the two famous Cities of the east, Cyropolis, and Persepolis; and so doth P. Aemilius, for levelling to the ground 70 Cities in Aepiras. Oh what thunder-claps do there come out of many mens mouths to shake down such glorious Ornaments? what Furnaces do there burn in many mens breasts to consume such ensigns of Art,
and so does Alexander, for laying in the dust the two famous Cities of the east, Cyropolis, and Persepolis; and so does P. Aemilius, for levelling to the ground 70 Cities in Aepiras. O what thunderclaps do there come out of many men's mouths to shake down such glorious Ornament? what Furnaces do there burn in many men's breasts to consume such ensigns of Art,
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and Architecture? Can they not walk freely in the world, unlesse they stamp down Cities under their feet? Can they not see the way to their ambitious designes,
and Architecture? Can they not walk freely in the world, unless they stamp down Cities under their feet? Can they not see the Way to their ambitious designs,
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but by the light of flaming Castles, Temples, Palaces, and Houses of state? Did Vulcan beget them? were they born under mount Aetna? do they desire to shine in the world like blazing Comets? or to scorch all before them,
but by the Light of flaming Castles, Temples, Palaces, and Houses of state? Did Megalo beget them? were they born under mount Aetna? do they desire to shine in the world like blazing Comets? or to scorch all before them,
like brands taken out of the infernall Pit? why else are the scattered stones of a City such a pleasing spectacle to them? or the ashes of a City such a glorious triumph? How justly might they crouch for a peece of silver, which care not in an humour to melt away the riches of so many ages? how ill do they deserve an house to hide their heads in, which care not in a fury to expose so many Citizens to the bleak air? Well,
like brands taken out of the infernal Pit? why Else Are the scattered stones of a city such a pleasing spectacle to them? or the Ashes of a city such a glorious triumph? How justly might they crouch for a piece of silver, which care not in an humour to melt away the riches of so many ages? how ill doe they deserve an house to hide their Heads in, which care not in a fury to expose so many Citizens to the bleak air? Well,
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Would God spare? Then, have not these rejected all warnings, which have brought their selves into a condition on not to be spared? yes, God is highly incensed,
Would God spare? Then, have not these rejected all Warnings, which have brought their selves into a condition on not to be spared? yes, God is highly incensed,
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Doth judgment threaten this Nation? oh then, that I could shake men into an apprehensio• of their manifest and monstrous guilts? there are deep spots if this Nitre must be used, there are high affronts when God must dash mens contempts upon their haughty faces.
Does judgement threaten this nation? o then, that I could shake men into an apprehensio• of their manifest and monstrous guilts? there Are deep spots if this Nitre must be used, there Are high affronts when God must dash men's contempts upon their haughty faces.
and yet are ye so blind that ye cannot see your violating of Gods laws? Must God lock up your doors before ye will consider what bad Tenants ye have been? must He pluck away all your Wares,
and yet Are you so blind that you cannot see your violating of God's laws? Must God lock up your doors before you will Consider what bad Tenants you have been? must He pluck away all your Wares,
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and yet can neither Citizen nor Senator cry out of those execrable things, which are ready to make the City an execration? have ye lost your cares, your eyes, your tongues, your wits, your consciences? do ye praunce in the City,
and yet can neither Citizen nor Senator cry out of those execrable things, which Are ready to make the city an execration? have you lost your Cares, your eyes, your tongues, your wits, your Consciences? do you prance in the city,
that thou hadst but as much prevention as thou hadst judgement, or as much conscience as thou hast a presaging spirit, that thou wert but as true a Saint as thou wouldst seem to be a Prophet!
that thou Hadst but as much prevention as thou Hadst judgement, or as much conscience as thou hast a presaging Spirit, that thou Wertenberg but as true a Saint as thou Wouldst seem to be a Prophet!
We cannot forsake those courses by which we are certain to perish, no more then Garzias Sousa at the siege of Aden, could be perswaded by Albuquerke to come down from a Tower where, by arrows and stones, he was sure to be either shot to death,
We cannot forsake those courses by which we Are certain to perish, no more then Garzias Sousa At the siege of Aden, could be persuaded by Albuquerke to come down from a Tower where, by arrows and stones, he was sure to be either shot to death,
The very putting of the sickle into the corn, do not make us see how we are grown ripe for judgement, the noise of thunder cannot awaken us out of our deep sleep.
The very putting of the fickle into the corn, do not make us see how we Are grown ripe for judgement, the noise of thunder cannot awaken us out of our deep sleep.
It was miserable to the Germans to fear an enemy in the Country, and yet to give their selves to banquetting, till Cadan the Tartarian Prince came upon them and slew them.
It was miserable to the Germanes to Fear an enemy in the Country, and yet to give their selves to banqueting, till Cadan the Tartarian Prince Come upon them and slew them.
Oh therefore deal truly, do ye fear the state of the City? then know that the City hath highly provoked the eyes of Gods glory, that it must be punished;
O Therefore deal truly, do you Fear the state of the city? then know that the city hath highly provoked the eyes of God's glory, that it must be punished;
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yea, go from house to house and find out all the suspected, dangerous persons, which haunt this Corporation to work the utter ruine of it, that conscience would bring to open view more Malefactours,
yea, go from house to house and find out all the suspected, dangerous Persons, which haunt this Corporation to work the utter ruin of it, that conscience would bring to open view more Malefactors,
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Shalt thou reign because thou art closed in Cedar? shalt thou be secure, because thou art closed about with so many propugnacles? no, God may judge this City,
Shalt thou Reign Because thou art closed in Cedar? shalt thou be secure, Because thou art closed about with so many propugnacles? no, God may judge this city,
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and judge it, because it is a City? and what an urging people then are ye, which have turned favour into fury? would God willingly be severe? no, vengeance doth never approach till impiety is at the height, till Job, Noah, and Daniel can save but their own souls,
and judge it, Because it is a city? and what an urging people then Are you, which have turned favour into fury? would God willingly be severe? no, vengeance does never approach till impiety is At the height, till Job, Noah, and daniel can save but their own Souls,
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Magnitude doth carry a commensuration with it, and excellency doth arise out of magnitude, for where a thing is attained to this extensive proportion, there is in it a visible distinction from other things;
Magnitude does carry a commensuration with it, and excellency does arise out of magnitude, for where a thing is attained to this extensive proportion, there is in it a visible distinction from other things;
The Hebrew words which are put for Great, do significantly expresse this, for the one doth come of a root that doth declare, that the thing hath encreased, or magnified it self;
The Hebrew words which Are put for Great, do significantly express this, for the one does come of a root that does declare, that the thing hath increased, or magnified it self;
for how hath the ey a kind of marvelling enter into it at the beholding of that which is great? what should I say? if a thing be good, it cannot be to great;
for how hath the ey a kind of marvelling enter into it At the beholding of that which is great? what should I say? if a thing be good, it cannot be to great;
Mans wit can ascribe nothing more to her Worthies, who she is enamoured upon, than to proclaim them Great, For to what end else were all those equivalent Titles devised? Pyrrhus after the defeat given to Pentauchus the Captain of Demetrius, was called the Eagle. Phocion for his rare parts called, the Excellent; Philopaemenes called, the Last of the Grecians, because there never came any after him ( Greece being past childbirth) which did match him.
men wit can ascribe nothing more to her Worthies, who she is enamoured upon, than to proclaim them Great, For to what end Else were all those equivalent Titles devised? Phyrrhus After the defeat given to Pentauchus the Captain of Demetrius, was called the Eagl. Phocion for his rare parts called, the Excellent; Philopoemenes called, the Last of the Greeks, Because there never Come any After him (Greece being passed childbirth) which did match him.
Octavianus Caesar after the Battle at Actium, and the Conquest of Egypt, and the Empire setled in peace was named Augustus, as if he were encreased to the height.
Octavianus Caesar After the Battle At Actium, and the Conquest of Egypt, and the Empire settled in peace was nam Augustus, as if he were increased to the height.
All these Titles were given to these severall persons, that like deserving men they might be esteemed Great. Yea, the name Great conferred upon some in expresse termes,
All these Titles were given to these several Persons, that like deserving men they might be esteemed Great. Yea, the name Great conferred upon Some in express terms,
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and is it not as highly prised by God Almighty? yes, what thing is there of valew with him but to set out the excellency of it, he doth record it to be great, the great lights, the great depths, the great Sea, the great Mountains, the great Rivers, the great Behemoth, the great Leviathan, the great Wildernesse, are so called.
and is it not as highly prised by God Almighty? yes, what thing is there of value with him but to Set out the excellency of it, he does record it to be great, the great lights, the great depths, the great Sea, the great Mountains, the great rivers, the great behemoth, the great Leviathan, the great Wilderness, Are so called.
Yea, things which in a more sacred way do relate to him are thus dignified, as the great Nation. Gen. 12.2. the great Altar. 2 Kings 16.15. the great Temple. 2 Chron. 12.9.
Yea, things which in a more sacred Way do relate to him Are thus dignified, as the great nation. Gen. 12.2. the great Altar. 2 Kings 16.15. the great Temple. 2 Chronicles 12.9.
or describing them to be great. Ashur built Reshen, the same is a great City. Gen. 10.12. Gibeon was a great City, as one of the royall Cities, greater then Ah. Jos. 10.2. Sidon the great. Jos. 11.8. Hemath the great. Amos 6.2. the Canaanites had great Cities, and walled up to Heaven. Deut. 1.28.
or describing them to be great. Ashur built Reshen, the same is a great city. Gen. 10.12. Gibeon was a great city, as one of the royal Cities, greater then Ah. Jos. 10.2. Sidon the great. Jos. 11.8. Hemath the great. Amos 6.2. the Canaanites had great Cities, and walled up to Heaven. Deuteronomy 1.28.
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How is Gebers Sons portion magnified for this? To him pertained the region of Argob, which is in Basham with threescore great Cities, which had walls and brasen bars. 1 Kings 4.13.
How is Gebers Sons portion magnified for this? To him pertained the region of Argob, which is in Basham with threescore great Cities, which had walls and brazen bars. 1 Kings 4.13.
Yea, how is Babylon because it was a great City mentioned with all the emphaticall appellations that can be imagined? It is called the Virgin Daughter. Esa. 47.1. the Golden Cup. Jer. 51.7. the glory of Kingdoms, and the beauty of the Chaldees excellency. Esa. 13.19.
Yea, how is Babylon Because it was a great city mentioned with all the emphatical appellations that can be imagined? It is called the Virgae Daughter. Isaiah 47.1. the Golden Cup. Jer. 51.7. the glory of Kingdoms, and the beauty of the Chaldees excellency. Isaiah 13.19.
but a City, and a great City. Should not I spare Nineveh, a great City? Yes, the greatnesse of it was a great inducement God to restrain the imminent danger of it;
but a city, and a great city. Should not I spare Nineveh, a great city? Yes, the greatness of it was a great inducement God to restrain the imminent danger of it;
How then doth it grieve God to lay wast such a City, which had such a tract of time to be compleatly built? Hee would spare Nineveh the Great, because by so many pawses,
How then does it grieve God to lay wast such a city, which had such a tract of time to be completely built? He would spare Nineveh the Great, Because by so many pauses,
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and interstitiums it came to be Great. Secondly, because of their long standing, for it had continued in that flourishing condition for above a thousand years;
and interstitiums it Come to be Great. Secondly, Because of their long standing, for it had continued in that flourishing condition for above a thousand Years;
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how much more the great City, which was the old City, shall be pretious in Gods eye? He that would not have us to remove the antient bounds, will not be very ready himself to deface that which is antient.
how much more the great city, which was the old city, shall be precious in God's eye? He that would not have us to remove the ancient bounds, will not be very ready himself to deface that which is ancient.
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Age is a Grown of glory; and diuturnity in any thing is thus diademed; the hoary hairs of a long continuance upon the head of any thing, as well, as any man, are venerable.
Age is a Grown of glory; and diuturnity in any thing is thus Diadem; the hoary hairs of a long Continuance upon the head of any thing, as well, as any man, Are venerable.
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and so the honour of antient things is strictly to be preserved. Art not thou of old O Lord our God, our holy, one? Hab. 1.12. Yes, and as he is of old himself, so be doth affect any thing that is old.
and so the honour of ancient things is strictly to be preserved. Art not thou of old O Lord our God, our holy, one? Hab. 1.12. Yes, and as he is of old himself, so be does affect any thing that is old.
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but the City of Ages, which could plead prescription of time, and out date the longest-lived City then in the world, which might be a grandame to all the younger daughters;
but the city of Ages, which could plead prescription of time, and out date the longest-lived city then in the world, which might be a Grandmother to all the younger daughters;
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Oh is it not pitty, that such an old, gray headed City should perish? yes, a man would not make a spoyle of old Altars, old Liberties, old Statues, old Customes, old Records, old Sepulchres,
O is it not pity, that such an old, grey headed city should perish? yes, a man would not make a spoil of old Altars, old Liberties, old Statues, old Customs, old Records, old Sepulchres,
for what a lowd shriek must there be heard from the lips of so many perishing souls? and likewise for the great repentance that had been expressed in such a vast City;
for what a loud shriek must there be herd from the lips of so many perishing Souls? and likewise for the great Repentance that had been expressed in such a vast city;
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Is prosperity an execration? or greatnesse a curse? no I find it styled the Lords dowry, Gen. 30, 20. and Gods candle, Job 29.3. and Gods cup, Psal. 23.5. and Gods crown, Prov. 14.24. Greatnesse is oftentimes the pledge of Gods goodnesse, yea the seal of his favour;
Is Prosperity an execration? or greatness a curse? no I find it styled the lords dowry, Gen. 30, 20. and God's candle, Job 29.3. and God's cup, Psalm 23.5. and God's crown, Curae 14.24. Greatness is oftentimes the pledge of God's Goodness, yea the seal of his favour;
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so far from being a smile from Mammons brow, that it is the shining of Gods face, Numb. 6.25. so far from being the amiable complexion, that the Devil should lend us, that it is the beauty of the Lord our God upon us, Psal. 90.17.
so Far from being a smile from Mammons brow, that it is the shining of God's face, Numb. 6.25. so Far from being the amiable complexion, that the devil should lend us, that it is the beauty of the Lord our God upon us, Psalm 90.17.
for He made them houses, Exod. 1.21. and to mount the hill of preferment upon the back of his saddle horse, for I will cause thee to ride upon the high places of the earth, Esa. 58.14. and to king it amongst our brethren by his inauguration;
for He made them houses, Exod 1.21. and to mount the hill of preferment upon the back of his saddle horse, for I will cause thee to ride upon the high places of the earth, Isaiah 58.14. and to King it among our brothers by his inauguration;
for He set them amongst the Princes, and made them inherit the Throne of glory, 1 Sam. 2.8. The various flowers that spring from prosperity, are they not styled Gods garden, Ezech. 28.13.
for He Set them among the Princes, and made them inherit the Throne of glory, 1 Sam. 2.8. The various flowers that spring from Prosperity, Are they not styled God's garden, Ezekiel 28.13.
The diversity of comforts, and benefits which we enjoy in this world, are they not sanctifications as it were of the divine providence? blessings of the heavens above, blessings of the deep beneath, blessings of the breast, and the womb: Gen. 49.25. I know there is a Mammon of unrighteousnesse, but that is, when it is in the hand of an evill Possessor.
The diversity of comforts, and benefits which we enjoy in this world, Are they not sanctifications as it were of the divine providence? blessings of the heavens above, blessings of the deep beneath, blessings of the breast, and the womb: Gen. 49.25. I know there is a Mammon of unrighteousness, but that is, when it is in the hand of an evil Possessor.
onely for sinners? must every Professor be a Beggar, and live in an Almes-house? Hath the Devill the whole world in fee-farme? doth he grant Leases of all the possessions upon earth? must all rich men needs be damned? this were to justifie Julians rage, who took away all the goods from the Christians, telling them that their Saviour commanded them to be poor.
only for Sinners? must every Professor be a Beggar, and live in an Almshouse? Hath the devil the Whole world in fee-farm? does he grant Leases of all the possessions upon earth? must all rich men needs be damned? this were to justify Julians rage, who took away all the goods from the Christians, telling them that their Saviour commanded them to be poor.
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Jacob was vertuous, and yet he had his two bands, Gen. 32.10. Boaz was pious, and yet a mighty man of wealth, Ruth. 2.1. Job righteous, and yet the great man of the East, Job 4.1. Jehosaphat religious, and yet he had riches, and honour in abundance, 2 Chron. 17.5. It is a distemper to make a Saint an Hermite; or a Fryer, Mendicant;
Jacob was virtuous, and yet he had his two bans, Gen. 32.10. Boaz was pious, and yet a mighty man of wealth, Ruth. 2.1. Job righteous, and yet the great man of the East, Job 4.1. Jehoshaphat religious, and yet he had riches, and honour in abundance, 2 Chronicles 17.5. It is a distemper to make a Saint an Hermit; or a Fryer, Mendicant;
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for is not Gods covenant past, and his patent sealed to the righteous? Yes, there God commanded the blessing, Levit. 25.21. there shall be showres of blessing, Ezech. 34.26. and blessings powred out in such an abundant measure, that there shall be no room to receive them, Mar. 3.10. Saint then, rise as fast as thou canst, so long as fraud doth not promote thee;
for is not God's Covenant past, and his patent sealed to the righteous? Yes, there God commanded the blessing, Levit. 25.21. there shall be showers of blessing, Ezekiel 34.26. and blessings poured out in such an abundant measure, that there shall be no room to receive them, Mar. 3.10. Saint then, rise as fast as thou Canst, so long as fraud does not promote thee;
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for he doth plead for greatnesse: Should not I spare Nineveh, a great City? 2. This doth shew, that there will ever be degrees of states and conditions;
for he does plead for greatness: Should not I spare Nineveh, a great city? 2. This does show, that there will ever be Degrees of states and conditions;
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Why shouldst thou be my superiour? why should not I be as great as thou? This is with Tarquinius the proud, to lop off the heads of the poppies in the Garden, till all be brought to the same height;
Why Shouldst thou be my superior? why should not I be as great as thou? This is with Tarquinius the proud, to lop off the Heads of the poppies in the Garden, till all be brought to the same height;
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But is there an equality in other things, that people would expect a parity amongst men? Are all stars of the same brightnesse? all Pearls of the same lustre? all Mines of the same richnesse? all Fowls of the same swiftnesse? all Beasts of the same bignesse? all Trees of the same fruitfulnesse? No, Nature hath her differences,
But is there an equality in other things, that people would expect a parity among men? are all Stars of the same brightness? all Pearls of the same lustre? all Mines of the same richness? all Fowls of the same swiftness? all Beasts of the same bigness? all Trees of the same fruitfulness? No, Nature hath her differences,
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Indeed I know, Nature cannot endure to be under, or if people could live as some of their familiars do desire, get promotions by wishes, there would not be a Hecale, that is, a poor person in the world.
Indeed I know, Nature cannot endure to be under, or if people could live as Some of their familiars do desire, get promotions by wishes, there would not be a Hecale, that is, a poor person in the world.
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Bless the Lord O my soul, saith David, and forget not all his benefits, Psal. 103.2. A high duty, and very few there are amongst us that are officious in it;
Bless the Lord Oh my soul, Says David, and forget not all his benefits, Psalm 103.2. A high duty, and very few there Are among us that Are officious in it;
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we receive many blessings out of his hands, but he doth receive very few blessings out of our lips, instead of not forgetting all his benefits, there is scarce one that doth stand upon record,
we receive many blessings out of his hands, but he does receive very few blessings out of our lips, instead of not forgetting all his benefits, there is scarce one that does stand upon record,
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if the whole body were an eye, where were the hearing? if the whole were hearing, where were the smelling? 1 Cor. 12. Therefore the Scripture speaketh of Princes of the Assembly, Numb. 16.2. Ancients of the people, Isai. 3.14. Such as are set over the Congregation, Numb. 27.16. Heads of the house of Jacob. Mic. 3.9. Dignities, 2 Pet. 2.10. Principalities and Powers, Tit. 3.1. Shields of the earth, Psal. 47.9. Foundations of the earth, Psal. 82.5. Mountaines of Israel, Ezeck. 36, 1. Men higher then Agag, Num. 24.7. Which have the key, Isai. 22.22. Bear the sword, Rom. 13.4. Hold the Scepter, Amos 1.5. And excellent Majesty is added to them, Dan. 4.36.
if the Whole body were an eye, where were the hearing? if the Whole were hearing, where were the smelling? 1 Cor. 12. Therefore the Scripture speaks of Princes of the Assembly, Numb. 16.2. Ancients of the people, Isaiah 3.14. Such as Are Set over the Congregation, Numb. 27.16. Heads of the house of Jacob. Mic. 3.9. Dignities, 2 Pet. 2.10. Principalities and Powers, Tit. 3.1. Shields of the earth, Psalm 47.9. Foundations of the earth, Psalm 82.5. Mountains of Israel, Ezekiel. 36, 1. Men higher then Agag, Num. 24.7. Which have the key, Isaiah 22.22. Bear the sword, Rom. 13.4. Hold the Sceptre, Amos 1.5. And excellent Majesty is added to them, Dan. 4.36.
what Myriads of Dynasts, and Despots ▪ and Imperiall Creatures would there be, if the Doctrine of parity were pure Revelation? But in all Ages there have been,
what Myriads of Dynasts, and Despots ▪ and Imperial Creatures would there be, if the Doctrine of parity were pure Revelation? But in all Ages there have been,
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yea to the world end we shall see the ignoble and the noble, the impotent and the potent, the needy and the full, the subject and the soveraign, the small City and the great City.
yea to the world end we shall see the ignoble and the noble, the impotent and the potent, the needy and the full, the Subject and the sovereign, the small city and the great city.
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that he hath raised thee, and yet thou art silent under such a liberall Benefactor! that thou art great onely in thy ostentation, or haughtinesse, but not in thy thankfulnesse!
that he hath raised thee, and yet thou art silent under such a liberal Benefactor! that thou art great only in thy ostentation, or haughtiness, but not in thy thankfulness!
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or hath maintained Pensioners, that understand not the royall hand of their own gracious Prince. Antoninus Caracalla, doth vex Cilo, who had brought him up.
or hath maintained Pensioners, that understand not the royal hand of their own gracious Prince. Antoninus Caracalla, does vex Cilo, who had brought him up.
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We leave God so soon as our turns are served, as Diomedes left Callirhoe, so soon as shee had saved him from the fury of her father Lycas, who was wont to sacrifice all his strange guests upon the Altar of Mars. Augustus paid all the debts of a decayed Senator unasked,
We leave God so soon as our turns Are served, as Diomedes left Callirhoe, so soon as she had saved him from the fury of her father Lycas, who was wont to sacrifice all his strange guests upon the Altar of Mars. Augustus paid all the debts of a decayed Senator unasked,
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yet we suppress all his bounty, we cast up all the sums in naked empty Ciphers, To us nothing. But oh beloved, doth man for favours meet with no better requitall? Yes, the Abideni having their City taken by slaves, they upon a certain time being drunk, a woman leaping over the wall,
yet we suppress all his bounty, we cast up all the sums in naked empty Ciphers, To us nothing. But o Beloved, does man for favours meet with no better requital? Yes, the Abideni having their city taken by slaves, they upon a certain time being drunk, a woman leaping over the wall,
Pyrrhias redeeming an old man out of the hands of Pirates, and he telling him where he might find a great deale of gold covered over with pitch, he getting the treasure,
Pyrrhias redeeming an old man out of the hands of Pirates, and he telling him where he might find a great deal of gold covered over with pitch, he getting the treasure,
and growing infinitely rich upon it, offered a Bullock to testifie his thankfulnesse, for the old mans kindnesse, insomuch that it went for a Proverb, That no man was more thankfull then Pyrrhias. Demetrius Polyorcetes, freeing the Sicyonians from the yoke of Prolemy; they took it so thankfully, that they called their chief City after his name, Demetrias; and kept an annuall feast as long as the City stood to commemorate such a deliverance.
and growing infinitely rich upon it, offered a Bullock to testify his thankfulness, for the old men kindness, insomuch that it went for a Proverb, That no man was more thankful then Pyrrhias. Demetrius Polyocetes, freeing the Sicyonians from the yoke of Prolemy; they took it so thankfully, that they called their chief city After his name, Demetrias; and kept an annual feast as long as the city stood to commemorate such a deliverance.
oh what are the ties, and bands of blessings? We do not render again according to the benefits done unto us. 2 Chron. 32.25. Ingratitude is branded upon our brows, brests, eyes, ears, lips, and lives:
o what Are the ties, and bans of blessings? We do not render again according to the benefits done unto us. 2 Chronicles 32.25. Ingratitude is branded upon our brows, breasts, eyes, ears, lips, and lives:
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Ye cannot see favours at Noontide, nor speak of mercies, when every corner of your houses is a Pulpit, where ye have domesticall Chaplains to preach out unto you Gods blessings.
You cannot see favours At Noontide, nor speak of Mercies, when every corner of your houses is a Pulpit, where you have domestical Chaplains to preach out unto you God's blessings.
Why are ye thus blind, and deaf? would ye weep for the want of blessings? and do they congeal you with their warmth? is it your high ambition to be great,
Why Are you thus blind, and deaf? would you weep for the want of blessings? and do they congeal you with their warmth? is it your high ambition to be great,
as Chryso•lom said to Gaynas the Arian Captain, Bethink thy self in what poor attire thou diost once posse through Histria, and how richly thou art now apparelled;
as Chryso•lom said to Gaius the Arian Captain, Bethink thy self in what poor attire thou diost once posse through Histria, and how richly thou art now appareled;
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such wardrobes, such cupbords of plate, such chains, such jewels, such habitations, such honours? have ye forgotten your beginnings? can ye not tell how many pieces ye were worth when ye were first sworn Freemen? or ye sealed the first leaf to have a standplace for trading? oh swollen cheeks, staring eyes, infatuated brains, look backward, search out your selves to the first year,
such wardrobes, such cupboards of plate, such chains, such Jewels, such habitations, such honours? have you forgotten your beginnings? can you not tell how many Pieces you were worth when you were First sworn Freemen? or you sealed the First leaf to have a standplace for trading? o swollen cheeks, staring eyes, infatuated brains, look backward, search out your selves to the First year,
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Consider therefore what a small stock ye had once to begin with, and how God hath conveyed unto you hidden Treasure, what Minums ye were once in the world,
Consider Therefore what a small stock you had once to begin with, and how God hath conveyed unto you hidden Treasure, what Minims you were once in the world,
and exstasy, that ye are made Heavens Favourites, say with David, Who am Ioh Lord God? and what is my house, that thou hast brought me hitherto? 2 Sam. 7.18. Oh if ye will not confesse the kindnesse of your Creditour, he may well call back what he hath lent you;
and exstasy, that you Are made Heavens Favourites, say with David, Who am John Lord God? and what is my house, that thou hast brought me hitherto? 2 Sam. 7.18. O if you will not confess the kindness of your Creditor, he may well call back what he hath lent you;
Let them be fired out of their estates, or shipwracked in their means, or turn Bankrupt in trading, who so long as they abound know not the benefit of fulnesse,
Let them be fired out of their estates, or shipwrecked in their means, or turn Bankrupt in trading, who so long as they abound know not the benefit of fullness,
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When ye eat in plenty, and are satisfied, praise the name of the Lord your God, which hath done wonderfully with you. Joel 2.28. say with David, All that we enjoy commeth of thine hand, and all is thine own. 1 Chron. 29.16.
When you eat in plenty, and Are satisfied, praise the name of the Lord your God, which hath done wonderfully with you. Joel 2.28. say with David, All that we enjoy comes of thine hand, and all is thine own. 1 Chronicles 29.16.
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and him written Founder upon the groundsells, pillars, tarasses, roofs, and lanthorns of your houses; oh therefore perfume an estate with devotion, make Gods providence the crest of your escutcheon.
and him written Founder upon the groundsells, pillars, tarasses, roofs, and lanthorns of your houses; o Therefore perfume an estate with devotion, make God's providence the crest of your escutcheon.
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and floods, and brooks of honey, and butter? why should he take thee by the hand? why should he lift up thy head? is there no reason for thy weal? then there is all the reason for thy zeal.
and floods, and brooks of honey, and butter? why should he take thee by the hand? why should he lift up thy head? is there no reason for thy weal? then there is all the reason for thy zeal.
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they have extremity, thou hast excellency; they have hardship, thou hast honour; they have neither means, nor meat, thy portion is lat, and thy meat plenteous;
they have extremity, thou hast excellency; they have hardship, thou hast honour; they have neither means, nor meat, thy portion is lat, and thy meat plenteous;
thou dost deserve to be pinched with their wants, and clothed with their rags, if thy aboundance do not make thee sacrifice a whole burnt offering to the honour of thy promoting God;
thou dost deserve to be pinched with their Wants, and clothed with their rags, if thy abundance do not make thee sacrifice a Whole burned offering to the honour of thy promoting God;
or glow towards it with enflamed zeal? is your vigilancy quick-eyed? your dread dismaying? your solicitousnesse anxious, your dejection abased? your contrition grinding? your mediation vehement? your reformation twise-rigorous? oh there must be strong Physick taken to recover such a Patient, potent Friends employed to get such a condemned Creature reprived.
or glow towards it with inflamed zeal? is your vigilancy quick-eyed? your dread dismaying? your solicitousness anxious, your dejection abased? your contrition grinding? your mediation vehement? your Reformation twise-rigorous? o there must be strong Physic taken to recover such a Patient, potent Friends employed to get such a condemned Creature reprieved.
and wayling, and many lying in sackcloth and ashes. Ester 4.3. the people had need lift up their voices, and weep till they have no more power to weep. 1 Sam. 30.4. Yea, the Priests, the Ministers of the Lord had need weep between the Porch and the Altar, saying, Spare thy people oh God. Joel 2.17.
and wailing, and many lying in Sackcloth and Ashes. Ester 4.3. the people had need lift up their voices, and weep till they have no more power to weep. 1 Sam. 30.4. Yea, the Priests, the Ministers of the Lord had need weep between the Porch and the Altar, saying, Spare thy people o God. Joel 2.17.
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Yea, with Moses they had need to break in pieces the Tables of the Law, to tear asunder all their Bibles, as if they were unworthy of the knowledge of God,
Yea, with Moses they had need to break in Pieces the Tables of the Law, to tear asunder all their Bibles, as if they were unworthy of the knowledge of God,
and to burn the golden Calf in the fire, and grind it to powder, and strew it upon the water, to abolish all the memorialls of those things which have been occasionall to the sins of the times, to stand in the gate of the Camp,
and to burn the golden Calf in the fire, and grind it to powder, and strew it upon the water, to Abolah all the memorials of those things which have been occasional to the Sins of the times, to stand in the gate of the Camp,
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as not knowing whether the place and people be not past reconciliation, Peradventure I shall make an attonement for your sin, and plainly to confesse the fact,
as not knowing whither the place and people be not past reconciliation, Peradventure I shall make an atonement for your since, and plainly to confess the fact,
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yea, to importune God to be appeased, & rather then we should not come away with the pardon in our hand, to offer to be slain at Gods feet to save so many lives;
yea, to importune God to be appeased, & rather then we should not come away with the pardon in our hand, to offer to be slave At God's feet to save so many lives;
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Thus we had need to be all vigour and vehemency, dejection and devotion, sollicitousnesse and sorrow, conflict and conversion, satisfaction and sacrifice, prostration and propitiation, reconciliation and reformation, soul and solemnity in so importunate a work.
Thus we had need to be all vigour and vehemency, dejection and devotion, Solicitousness and sorrow, conflict and conversion, satisfaction and sacrifice, prostration and propitiation, reconciliation and Reformation, soul and solemnity in so importunate a work.
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Chrysanthius was another man than himselfe, when he came to determine deep points of Philosophy, for his hair stood right up, and his eyes seemed to dance.
Chrysanthius was Another man than himself, when he Come to determine deep points of Philosophy, for his hair stood right up, and his eyes seemed to dance.
Antonius Abraeus, at the siege of the Moluccae, being Admirall of the Navy, and shot through both his cheeks with a Bullet, Alphonsus Albuquerque sent another to be his substitute;
Antonius Abraeus, At the siege of the Moluccae, being Admiral of the Navy, and shot through both his cheeks with a Bullet, Alphonsus Albuquerque sent Another to be his substitute;
A S•ythia•, to harden his body, went naked in a Snow, the King of the Country asked him if he did not freez, he bad the King see whether his forehead did freez; no, saith the King;
A S•ythia•, to harden his body, went naked in a Snow, the King of the Country asked him if he did not freeze, he bade the King see whither his forehead did freeze; no, Says the King;
Apelles to get the fame of a rare Painter, drew the picture of Alexander so exactly, that the people said that Alexander which Philip begat, was Alexander the Great;
Apelles to get the fame of a rare Painter, drew the picture of Alexander so exactly, that the people said that Alexander which Philip begat, was Alexander the Great;
and drank of sweet potions to iufuse vigour into him for horrid attempts, and suffered himselfe by Aragnoptus and Haflius, to be carried down to hell it selfe, that he might learn there secrets unknown to any mortall men.
and drank of sweet potions to iufuse vigour into him for horrid attempts, and suffered himself by Aragnoptus and Haflius, to be carried down to hell it self, that he might Learn there secrets unknown to any Mortal men.
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we think to save a great City without laying both shoulders to her support, or calling forth the two Masterworkmen, Body and Soul, to do their utmost for her preservation;
we think to save a great city without laying both shoulders to her support, or calling forth the two Master workmen, Body and Soul, to do their utmost for her preservation;
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This City doth wall in recklesse Inhabitants, feed unthankfull guests, and hold out her brests to unnaturall children, which are neither aff•ctionate to her welfare,
This city does wall in reckless Inhabitants, feed unthankful guests, and hold out her breasts to unnatural children, which Are neither aff•ctionate to her welfare,
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but what great insensibility, indolency, and indevotion is there in it? When I read how the Heathens pacified their offended Deities, the Athenians digging up the bodies of the dead,
but what great insensibility, indolency, and indevotion is there in it? When I read how the heathens pacified their offended Deities, the Athenians digging up the bodies of the dead,
as if their precedent sinnes had defiled Delos, and carrying them to Rhenta with this prohibition, that no man afterwards should either be born, or dye in Rhenia, for the sake of those cursed bodies that were there laid;
as if their precedent Sins had defiled Delos, and carrying them to Rhenta with this prohibition, that no man afterwards should either be born, or die in Rhenia, for the sake of those cursed bodies that were there laid;
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because he had whipt the Hellespont. The Romans burning their Armour, Chariots, and Ships, as if they had put to much confidence in their own strength.
Because he had whipped the Hellespont. The Romans burning their Armour, Chariots, and Ships, as if they had put to much confidence in their own strength.
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Agamemnon offering his owne Daughter Iphigenia to Calchas the Priest, to be made an obation for all Greece at dulis. Belus sacrificing his own children.
Agamemnon offering his own Daughter Iphigenia to Calchas the Priest, to be made an obation for all Greece At dulis. Belus sacrificing his own children.
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Heliopolis sacrificing three of the purest men they could find in the City to appease Ju•o. Themistitan sacrificing every year twenty thousand Infants and children, that the incensed Gods might be reconciled to the City.
Heliopolis sacrificing three of the Purest men they could find in the city to appease Ju•o. Themistitan sacrificing every year twenty thousand Infants and children, that the incensed God's might be reconciled to the city.
how am I astonished to see with what cheap sacrifices we would procure an atonement: in stead of digging up dead bodies, we will not dig up our dead sins;
how am I astonished to see with what cheap Sacrifices we would procure an atonement: in stead of digging up dead bodies, we will not dig up our dead Sins;
in stead of burning our goods, we will not incinerate our pleasures, in stead of offering up blood we will not offer up tears. Oh superficiall pacification;
in stead of burning our goods, we will not incinerate our pleasures, in stead of offering up blood we will not offer up tears. O superficial pacification;
Is this City so stiffe, that it cannot bow? is it so pleasant, that it cannot cry? is it seated in such a dry soyl, that there is no water in it? Oh sit upon Ninevehs ash heap, macerate your selves with Ninevehs fast, drench your streets with the water of Ninevehs Conduit,
Is this city so stiff, that it cannot bow? is it so pleasant, that it cannot cry? is it seated in such a dry soil, that there is no water in it? O fit upon Ninevehs ash heap, macerate your selves with Ninevehs fast, drench your streets with the water of Ninevehs Conduit,
Oh what great affection, great pitty, great care, great zeal ought we to use for this great City? we had need to bring forth our strongest shore to underset this building,
O what great affection, great pity, great care, great zeal ought we to use for this great city? we had need to bring forth our Strongest shore to underset this building,
Citisens then, where are your City-bosoms, your City-bowels, your City-grones, and your City-cries? Oh the great pride, riot, lust, oppression, malice, perfidiousnesse, apostacy, heresy,
Citizens then, where Are your City-bosoms, your City-bowels, your City-grones, and your City-cries? O the great pride, riot, lust, oppression, malice, perfidiousness, apostasy, heresy,
and blasphemy of this City, doth require a Catholicon, a composition of all penitentiall ingredients to purge out the severall noxious humours out of this diseased body.
and blasphemy of this city, does require a Catholicon, a composition of all penitential ingredients to purge out the several noxious humours out of this diseased body.
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Broken hearts, where shall I feel you? trickling eyes, where shall I see you? penitent Petitioners, where shal I hear you? Are ye at ease in Sion, when the gates of Sion are ready to lament? are ye with Sampson asleep in Dalilahs lap,
Broken hearts, where shall I feel you? trickling eyes, where shall I see you? penitent Petitioners, where shall I hear you? are you At ease in Sion, when the gates of Sion Are ready to lament? Are you with Sampson asleep in Delilahs lap,
If ye have any remnants of grace, any reverence to Gods Laws; any sense of sin, or dread of a confounding God, consider, and correct; try and clense; weep, and reform.
If you have any remnants of grace, any Reverence to God's Laws; any sense of since, or dread of a confounding God, Consider, and correct; try and cleanse; weep, and reform.
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For name all the Cities, that ever were in the world yet was there ever any that was greater than Nineveh? No, former times had not the like, nor later times the equall.
For name all the Cities, that ever were in the world yet was there ever any that was greater than Nineveh? No, former times had not the like, nor later times the equal.
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Corinth, that with her strong Castle built upon the Acro - Corinth, was called one of the fetters of Greece, Telesine which contained in it once 16000 Families.
Corinth, that with her strong Castle built upon the Acro - Corinth, was called one of the fetters of Greece, Telesine which contained in it once 16000 Families.
Babylon, which amazed Alexander to see her stately walls, her pensil gardens, which seemed to hang in the Air, her artificiall groves, where treesgrow without any earth seen about them, her lofty Castle and miraculous kind of bridge built over the Euphrates. Rome which built so loftily, that Augustus Caesar was enforced to make a Law, that no man should build above seventy foot high:
Babylon, which amazed Alexander to see her stately walls, her pensil gardens, which seemed to hang in the Air, her artificial groves, where treesgrow without any earth seen about them, her lofty Castle and miraculous kind of bridge built over the Euphrates. Rome which built so loftily, that Augustus Caesar was Enforced to make a Law, that no man should built above seventy foot high:
and so full of rare spectacles that it was accounted an earthly blisse to see Romam in store, Rome in her flowre. Yet none of these Cities in their greatest lustre were able to stand in competition with Nineveh. The Cities of former ages could not,
and so full of rare spectacles that it was accounted an earthly bliss to see Rome in store, Room in her flower. Yet none of these Cities in their greatest lustre were able to stand in competition with Nineveh. The Cities of former ages could not,
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Mandao is so large in compasse, and so full of all manner of provisions, that it held out a siege by the space of twelve years, against all the forces of Miramudus, the great Mogul. Cambaia is reported to have in it 800000 persons.
Mandao is so large in compass, and so full of all manner of provisions, that it held out a siege by the Molle of twelve Years, against all the forces of Miramudus, the great Mogul. Cambaia is reported to have in it 800000 Persons.
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Nanquin hath in it, besides large numbers of people, ten thousand ships, which are able with the Marriners that are to go in them, to make a goodly City.
Nanking hath in it, beside large numbers of people, ten thousand ships, which Are able with the Mariners that Are to go in them, to make a goodly city.
Quinzay honoured (as it is reported) with 12000 bridges, and a lake in the midst of the City of 30 miles compasse, with two Islands, wherein are gorgeous houses, & magnificent Palaces.
Quincy honoured (as it is reported) with 12000 bridges, and a lake in the midst of the city of 30 miles compass, with two Islands, wherein Are gorgeous houses, & magnificent Palaces.
Hispua, now called Casbin, which the proud Persisians do call Half the world, and say, that the compasse of it cannot be rid about on horseback under lesse time, then a whole day.
Hispania, now called Casbin, which the proud Persisians do call Half the world, and say, that the compass of it cannot be rid about on horseback under less time, then a Whole day.
and hath in it a mighty confluence of merchants, insomuch that there are said to be 10000 Carts to have come formerly every year laden with silks from China, and besides other Inhabitants it is reported to have 50000 Astrologers in it.
and hath in it a mighty confluence of merchant's, insomuch that there Are said to be 10000 Carts to have come formerly every year laden with silks from China, and beside other Inhabitants it is reported to have 50000 Astrologers in it.
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Vienna famous for beautifull Temples, stately Monasteries, and a magnificent Palace for their Emperours, but it hath in it no great quantity of ground,
Vienna famous for beautiful Temples, stately Monasteries, and a magnificent Palace for their emperors, but it hath in it no great quantity of ground,
Tlascalan, which is a goodly City in Guastacan, of large extent, and so shining afar off, that Ferdinando Cortez thought at the first fight of it, that it had been built all of pure silver.
Tlascalan, which is a goodly city in guastacan, of large extent, and so shining afar off, that Ferdinand Cortez Thought At the First fight of it, that it had been built all of pure silver.
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Yet none of these Cities in their greatest glory, were able to equall beams of Majesty with Nineveh; no, I have gone a large peregrination to visit all the chief Cities in the world,
Yet none of these Cities in their greatest glory, were able to equal beams of Majesty with Nineveh; no, I have gone a large peregrination to visit all the chief Cities in the world,
but when I would shew to you the nest of the Phoenix, I must carry you back to Assyria, and wish you to turn your eyes upon Nineveh. Whatsoever it is, it was the Prince of Cities, That great City. Great for the Founders, for Ashur departing from Nimrod for his great cruelties, came hither,
but when I would show to you the nest of the Phoenix, I must carry you back to Assyria, and wish you to turn your eyes upon Nineveh. Whatsoever it is, it was the Prince of Cities, That great city. Great for the Founders, for Ashur departing from Nimrod for his great cruelties, Come hither,
and laid the foundations of this City, which not only the scripture doth witnesse, Gen. 10. but it is confirmed by the testimonies of many learned men.
and laid the foundations of this city, which not only the scripture does witness, Gen. 10. but it is confirmed by the testimonies of many learned men.
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and some say he killed Zoroastes (though Volateran say, he dyed with the flashes of lightning) howsoever certain it is, hee won his Country of Bactria, as he did Armenia, Arabia, and Lybia, and grew to be such a mighty Prince, that the Caldeans called him Hercules, and the Assyrians Jupiter; now this Ninus comming home full of prey to this Nineveh, after hee had built three Temples in gratitude for his victories, one to Belus his Father, another to Juno his Mother,
and Some say he killed Zoroaster (though Volateran say, he died with the flashes of lightning) howsoever certain it is, he wone his Country of Bactria, as he did Armenia, Arabia, and Libya, and grew to be such a mighty Prince, that the Chaldaeans called him Hercules, and the Assyrians Jupiter; now this Ninus coming home full of prey to this Nineveh, After he had built three Temples in gratitude for his victories, one to Belus his Father, Another to Juno his Mother,
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and the third to Rhea his grandmother, to the perpetuall eternising of his name, he bestowed all the rest of his vast treasure upon this City, which was to be called after his own name Nineveh, of Ninus, though some call it Ninoe, and Eusebius Nisibis; and the better to beautify the City, he caused all his principall Artificers and the flowre of his Nobility, to come and build here,
and the third to Rhea his grandmother, to the perpetual eternising of his name, he bestowed all the rest of his vast treasure upon this city, which was to be called After his own name Nineveh, of Ninus, though Some call it Ninoe, and Eusebius Nisibis; and the better to beautify the city, he caused all his principal Artificers and the flower of his Nobilt, to come and built Here,
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yet by the judgement of very choise Authors, the contrary is maintained, Strabo saith, that Ninus raised up his Fathers little town to be the head of an Empire.
yet by the judgement of very choice Authors, the contrary is maintained, Strabo Says, that Ninus raised up his Father's little town to be the head of an Empire.
Yea, it was That great Conquerour, that made it That great City; And that it was such a City, I shall make evident, not only from forced derivations, by which some Criticks would assert the excellency of the City,
Yea, it was That great Conqueror, that made it That great city; And that it was such a city, I shall make evident, not only from forced derivations, by which Some Critics would assert the excellency of the city,
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Secondly, It is that great City. From the duration of it? What City upon earth had such an uninterrupted felicity a• Nineveh? No, Athens, Thebes, Constantinople, and Rome it selfe,
Secondly, It is that great city. From the duration of it? What city upon earth had such an uninterrupted felicity a• Nineveh? No, Athens, Thebes, Constantinople, and Room it self,
for Belesus joyning with Arbaces, (some call him Arbactus, and Arbastus ) being present at the taking and burning of the City, begging of Arbaces after the sacking and rifling of the City, to have barely the ashes of the City to be bestowed upon him, which at the first was freely granted him, he found such infinite store of gold and silver in the ashes, that it raised him to an incredible estate, there being an hundred millions of Talents in gold,
for Belesus joining with Arbaces, (Some call him Arbactus, and Arbastus) being present At the taking and burning of the city, begging of Arbaces After the sacking and rifling of the city, to have barely the Ashes of the city to be bestowed upon him, which At the First was freely granted him, he found such infinite store of gold and silver in the Ashes, that it raised him to an incredible estate, there being an hundred millions of Talents in gold,
and a thousand millions of Talents in silver, found melted in the Palace of Sardanapalus, besides the heaps of such coyn that was gathered up in the severall corners of the City.
and a thousand millions of Talents in silver, found melted in the Palace of Sardanapalus, beside the heaps of such coin that was gathered up in the several corners of the city.
when appearing to be one of peerlesse beauty, she was presented to the Viceroy of Syria, who being rapt at the sight of her, received her very joyfully,
when appearing to be one of peerless beauty, she was presented to the Viceroy of Syria, who being rapt At the sighed of her, received her very joyfully,
and Menon, and Semiramis, went along together (according to the Eastern custome) into the Warres, where Ninus casting his eye upon this Semiramis, he thought her too rich a Jewel for a subject to wear,
and Menon, and Semiramis, went along together (according to the Eastern custom) into the Wars, where Ninus casting his eye upon this Semiramis, he Thought her too rich a Jewel for a Subject to wear,
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and took her home to his Cabinet, yea forced her, and wrested her from Menon, (for which he strangled himselfe) and made her his princely Bride and bed-fellow, being enamoured upon her more then he was upon all the other rare beauties which attended on him,
and took her home to his Cabinet, yea forced her, and wrested her from Menon, (for which he strangled himself) and made her his princely Bride and bedfellow, being enamoured upon her more then he was upon all the other rare beauty's which attended on him,
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she secretly therefore envying the glory of Nineveh, and ambitious in her selfe to raise up a Pile of her own, that should out-beam Nineveh; she begged this boon of Ninus, that she might have liberty to build a City her selfe, her Prince being wholly at her devoyre,
she secretly Therefore envying the glory of Nineveh, and ambitious in her self to raise up a Pile of her own, that should out-beam Nineveh; she begged this boon of Ninus, that she might have liberty to built a city her self, her Prince being wholly At her devoir,
and what she would, she instantly fixeth upon Babylon, and bestowed so much cost in building, that she thought to make it the mirrour of Architecture, and the Nymph of Cities.
and what she would, she instantly fixeth upon Babylon, and bestowed so much cost in building, that she Thought to make it the mirror of Architecture, and the Nymph of Cities.
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for Semiramis in this stint of Government, before the last minute of her command was expired, got her Husband to be made away, and murthered; Oh prodigious new Prince!
for Semiramis in this stint of Government, before the last minute of her command was expired, god her Husband to be made away, and murdered; O prodigious new Prince!
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what mischiefe may be done in the space of a few punctilioes? Well, Semiramis being footloose, wading through her Husbands blood to the bank of Principality;
what mischief may be done in the Molle of a few Punctilioes? Well, Semiramis being footloose, wading through her Husbands blood to the bank of Principality;
she dedicated all the treasures he had left her, to the shrine of Babylon; Babylon is decked and adorned with all the Jewels of the Crown, which she could spare.
she dedicated all the treasures he had left her, to the shrine of Babylon; Babylon is decked and adorned with all the Jewels of the Crown, which she could spare.
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She mustereth up an Army, and marcheth forth with such a Besome of Souldiers, that she was able to sweep all the earth as she went, in that expedition she conquered the Aethiopians, and returning back with fame and spoil from that place, she invaded the Sagdians, Hir••nians, Parthenians, Arachosians, Araspians, Parmisedans, Chorismans, Dahans, Sacans, Arians, Avilans, Susitans, Branchidans, & being victorious in all these places, she brought home the wealth of all these Countries,
She mustereth up an Army, and marches forth with such a Besom of Soldiers, that she was able to sweep all the earth as she went, in that expedition she conquered the Ethiopians, and returning back with fame and spoil from that place, she invaded the sagdians, Hir••nians, Parthenians, arachosians, araspians, Parmesans, Chorismans, Dahans, Sacans, Arians, Avilans, Susitans, Branchidans, & being victorious in all these places, she brought home the wealth of all these Countries,
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Her next trace was to India, and thither she carried such a dreadfull Army, that not Tamerlain, Cingis, Pompey the great, Augustus the mighty, the great Cham, the great Turk, the Mogul, the Emperour of China, Metuzama, Atabaliba, no not Zerah the Aethiopian, or Zerxes himselfe (or any that I could read of) ever appeared in the field with such pompe and power;
Her next trace was to India, and thither she carried such a dreadful Army, that not Tamerlane, Cingis, Pompey the great, Augustus the mighty, the great Cham, the great Turk, the Mogul, the Emperor of China, Metuzama, Atahualpa, no not Zerah the aethiopian, or Xerxes himself (or any that I could read of) ever appeared in the field with such pomp and power;
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With this puissant and formidable Army, she passed over the River Ganges, and entred into the Dominions of Staurobates, King of India, most valiantly encountred, defeated him, and harrassed all his Country.
With this puissant and formidable Army, she passed over the River Ganges, and entered into the Dominions of Staurobates, King of India, most valiantly encountered, defeated him, and Harassed all his Country.
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but this is but a confident and groundlesse assertion, and cryed down by the unanimous consent of the most authentique writers, who avouch that she entred India, dispersed,
but this is but a confident and groundless assertion, and cried down by the unanimous consent of the most authentic writers, who avouch that she entered India, dispersed,
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the place of her death was not at Ganges, but at Bactria, where she being warned by an evident token, that she had received at the Oracle of Jupitor Haman, that the time of her death drew nigh;
the place of her death was not At Ganges, but At Bactria, where she being warned by an evident token, that she had received At the Oracle of Jupitor Haman, that the time of her death drew High;
and that may appeare by the Tomb which she left behind her, and the Epitaph that she her selfe caused to be engraven upon it, which was, Here lyeth Semiramis the Great, whosoever will open this Tomb he shall find treasure enough, which Darius (some say Cyrus ) attempting, he found nothing but a Paper with these words in it, If thou wert not an evill man,
and that may appear by the Tomb which she left behind her, and the Epitaph that she her self caused to be engraven upon it, which was, Here lies Semiramis the Great, whosoever will open this Tomb he shall find treasure enough, which Darius (Some say Cyrus) attempting, he found nothing but a Paper with these words in it, If thou Wertenberg not an evil man,
for in her absence she rebelled against Her, the news of which being brought to Semiramis as she was combing her hair, she took it so offensively, that she vowed never to dresse her head, till she had reduced her to obedience, which she really performed,
for in her absence she rebelled against Her, the news of which being brought to Semiramis as she was combing her hair, she took it so offensively, that she vowed never to dress her head, till she had reduced her to Obedience, which she really performed,
When she had throughly humbled her, and severely chastised her, setting up her Picture in a Pillar of brasse with her hair dishevelled in memory of that rebellion, she renewed her affeection to her,
When she had thoroughly humbled her, and severely chastised her, setting up her Picture in a Pillar of brass with her hair disheveled in memory of that rebellion, she renewed her affeection to her,
But when she had expressed towards her all the munificence, and magnificence, which could be devised, shee could never dresse up this younger sister to be trimmed like sent Nineveh; no, she had priority of her in beauty, and in excellency;
But when she had expressed towards her all the munificence, and magnificence, which could be devised, she could never dress up this younger sister to be trimmed like sent Nineveh; no, she had priority of her in beauty, and in excellency;
Babylon not above 380. Nineveh was in breadth 190 furlongs, Babylon not above an 100. Nineveh was a City of three daies journey, Babylon (so far as we can read) not a daies.
Babylon not above 380. Nineveh was in breadth 190 furlongs, Babylon not above an 100. Nineveh was a city of three days journey, Babylon (so Far as we can read) not a days.
Besides the largenesse of the streets, and the beauty, and numerosity of buildings in Babylon were nothing comparable to those in Nineveh; so that though Babylon was fair,
Beside the largeness of the streets, and the beauty, and numerosity of buildings in Babylon were nothing comparable to those in Nineveh; so that though Babylon was fair,
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and except the River Tigris ( for nigh to that it was built, and not to Euphrates, as some hold ) should injure it by some inundation (as it did by casting down a great part of the wall in the reign of Sardanapalus) it were in it selfe inexpugnable, and impregnable.
and except the River Tigris (for High to that it was built, and not to Euphrates, as Some hold) should injure it by Some inundation (as it did by casting down a great part of the wall in the Reign of Sardanapalus) it were in it self inexpugnable, and impregnable.
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but the Scripture doth not blandish, over-phrase, extra-fame any thing; truth it self cannot falsify, Nineveh here hath from God but her just commendation;
but the Scripture does not blandish, over-phrase, extra-fame any thing; truth it self cannot falsify, Nineveh Here hath from God but her just commendation;
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From hence observe, that Eminency hath an eminent respect with God Almighty, he is loth to pluck down that City, which he hath suffered to rise up to the heighth of greatnesse.
From hence observe, that Eminency hath an eminent respect with God Almighty, he is loath to pluck down that city, which he hath suffered to rise up to the height of greatness.
thou wouldst not be gathered, therefore thou shalt be scattered; thou wouldst not come under my wings, therefore thou shalt fall under other Nation's claws;
thou Wouldst not be gathered, Therefore thou shalt be scattered; thou Wouldst not come under my wings, Therefore thou shalt fallen under other Nation's claws;
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Thus ye see that though Jerusalem had been the Cutthroat, and Executioner of his Prophets, yet becaushe she had been a place of eminency, it cannot but grieve him to see how shee hath brought this blood of Martyrdome upon her self, to gush to death with the blood of revenge,
Thus you see that though Jerusalem had been the Cutthroat, and Executioner of his prophets, yet becaushe she had been a place of eminency, it cannot but grieve him to see how she hath brought this blood of Martyrdom upon her self, to gush to death with the blood of revenge,
Ephraim had been another famous City? & how is God pained to the heart to behold Ephraim in danger? When Ephraim spake, there was trembling, sure I am,
Ephraim had been Another famous city? & how is God pained to the heart to behold Ephraim in danger? When Ephraim spoke, there was trembling, sure I am,
and a clammy patch he is become, a meer Time-server, and Newter, Ephraim is mixed amongst the people, a cake not turned. Hos 7.8. yea, he will call him simple to his face, Ephraim is a silly Dove without heart.
and a clammy patch he is become, a mere Timeserver, and Neuter, Ephraim is mixed among the people, a cake not turned. Hos 7.8. yea, he will call him simple to his face, Ephraim is a silly Dove without heart.
v. 11, yea, and he will plead kindnesse to him, ask Ephraim, if this be the fruit of his affection, instruction, protection? Oh Ephraim did I never do thee any courtesies? was I never usefull,
v. 11, yea, and he will plead kindness to him, ask Ephraim, if this be the fruit of his affection, instruction, protection? O Ephraim did I never do thee any courtesies? was I never useful,
he will never leave, till Ephraim leave old strayings, and come to new tracks, till Ephraim shall say, What have I to do any more with Idols? I have heard,
he will never leave, till Ephraim leave old strayings, and come to new tracks, till Ephraim shall say, What have I to do any more with Idols? I have herd,
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yea, I appointed Master-workmen to go along with the materialls, and advance the buidling, I sent before thee Moses, Aaron, and Miriam, v. 4. and I yet further preserved the quarry-pieces, whereof the City should be framed, by might and miracle, that they might not be seased upon, scattered,
yea, I appointed Master workmen to go along with the materials, and advance the buidling, I sent before thee Moses, Aaron, and Miriam, v. 4. and I yet further preserved the quarry-pieces, whereof the city should be framed, by might and miracle, that they might not be seized upon, scattered,
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This is the City, now what is the cry? to call in Invaders to assault it? or Conquerors to fetter it? No, to call up a prudent person, to acknowledge the founder.
This is the city, now what is the cry? to call in Invaders to assault it? or Conquerors to fetter it? No, to call up a prudent person, to acknowledge the founder.
great things have their large commensurations, they will raise up Cities to be quantitative, according to the proportion of their favours, the moyety and degree of their excellencies have an accrument;
great things have their large commensurations, they will raise up Cities to be quantitative, according to the proportion of their favours, the moiety and degree of their excellencies have an accruement;
spirituall Prerogatives mount Cities higher then the spires of their buildings; and the highest verticals of their ingenious and prosperous negotiations.
spiritual Prerogatives mount Cities higher then the spires of their buildings; and the highest verticals of their ingenious and prosperous negotiations.
ye are great, but doe ye continue great? are there great things done by you? doe ye not lessen your greatnesse? minorate your extensions? diminish your expansions? Yes, (saith God) it doth grieve me to see how great things are deampled and dismagned amongst you.
you Are great, but do you continue great? Are there great things done by you? do you not lessen your greatness? minorate your extensions? diminish your expansions? Yes, (Says God) it does grieve me to see how great things Are deampled and dismagned among you.
But is there not a great reckoning to be made for the neglect of these great things? yes, remember if ye be not great Proficients, ye will be great Sufferers.
But is there not a great reckoning to be made for the neglect of these great things? yes, Remember if you be not great Proficients, you will be great Sufferers.
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Do not say that the branches were broken off, that I might be graffed in; but being graffed in, see that thou dost fructifie more then those withered branches.
Do not say that the branches were broken off, that I might be graffed in; but being graffed in, see that thou dost fructify more then those withered branches.
for, Behold the severity of God towards them which fell, but towards thee goodnesse, if thou dost continue in thy goodnesse, Rom. 11.22. See what great advising there is, to keep a great graffe safe.
for, Behold the severity of God towards them which fell, but towards thee Goodness, if thou dost continue in thy Goodness, Rom. 11.22. See what great advising there is, to keep a great graft safe.
Ephesus had a great golden Candlestick, and is it quickly removed? no, I have something against thee, but it is, that I might have nothing against thee.
Ephesus had a great golden Candlestick, and is it quickly removed? no, I have something against thee, but it is, that I might have nothing against thee.
will he not universe every particular of his owne kind? or preserve that one thing, which ha•h in it the most things? he which is great without quantity, will he not support those things which are risen up to the greatnesse of quantity? He which cannot be conceived so exactly,
will he not universe every particular of his own kind? or preserve that one thing, which ha•h in it the most things? he which is great without quantity, will he not support those things which Are risen up to the greatness of quantity? He which cannot be conceived so exactly,
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will he not retaine those things in their due honour, which do surpasse, and have a recedency from other things of the same nature? He which doth order all things by the same power with which he did create them;
will he not retain those things in their due honour, which do surpass, and have a recedency from other things of the same nature? He which does order all things by the same power with which he did create them;
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Can a Maid forget her ornament, or a Bride her attire? Jer. 2.32. Can a Maker forget then his ornament? or a Bridegroom forget his marrying vest? Muleasses at the taking of the Castle of Tunes, grieved to see the rude Souldiers trample under foot the rich colours, and costly perfumes:
Can a Maid forget her ornament, or a Bride her attire? Jer. 2.32. Can a Maker forget then his ornament? or a Bridegroom forget his marrying vest? Muleasses At the taking of the Castle of Tunis, grieved to see the rude Soldiers trample under foot the rich colours, and costly perfumes:
1. Now God will spare Nineveh that great City; first, to teach the world, that things of eminency are to be prized, The Apostle doth command us to approve of things which are excellent, Phil. 1.10.
1. Now God will spare Nineveh that great city; First, to teach the world, that things of eminency Are to be prized, The Apostle does command us to approve of things which Are excellent, Philip 1.10.
For we have strange eyes in our heads which cannot see beams in those things, which excell all other as farre as light doth excel darknesse, Eccles. 2.13. Whatsoever things are amabilia, lovely, if there be any vertue, any praise, thinke of these things, Phil. 4.8. They are bad Merchants in our calling, which know not the worth of those things which cannot be valued with gold, that the Topaz of Ethiopia is not to be compared unto them, that there shall be no mention made of Corall in respect of them.
For we have strange eyes in our Heads which cannot see beams in those things, which excel all other as Far as Light does excel darkness, Eccles. 2.13. Whatsoever things Are amabilia, lovely, if there be any virtue, any praise, think of these things, Philip 4.8. They Are bad Merchant's in our calling, which know not the worth of those things which cannot be valued with gold, that the Topaz of Ethiopia is not to be compared unto them, that there shall be no mention made of Coral in respect of them.
We should have nothing but peerlessenesse in our thoughts, and eminency in our eyes. For this is to have the light of eternity in the slime of mortality.
We should have nothing but peerlessenesse in our thoughts, and eminency in our eyes. For this is to have the Light of eternity in the slime of mortality.
Telemachus having viewed Menelaus stately House, with all the Gold, Ivory, princely Couches in it, did he give it a Title beneath it selfe? no, no, he said It was fit to be Jupiters Court.
Telemachus having viewed Menelaus stately House, with all the Gold, Ivory, princely Couches in it, did he give it a Title beneath it self? no, no, he said It was fit to be Jupiter's Court.
Agesilaus seeing Epaminondas (though an enemy) marching out against him in brave order, he cryed out, Oh magnificent man! Mahomet the Great said, he held himselfe the greatest Captain in the world,
Agesilaus seeing Epaminondas (though an enemy) marching out against him in brave order, he cried out, O magnificent man! Mahomet the Great said, he held himself the greatest Captain in the world,
The house of Nestor at Pylen, was admired, even in the dayes of Pausanias. Incisia was much honoured, because of Elephants bones which were found in the earth, to testifie that Hannibal passed through that Town, when he came from the Alpes.
The house of Nestor At Pylen, was admired, even in the days of Pausanias. Incisia was much honoured, Because of Elephants bones which were found in the earth, to testify that Hannibal passed through that Town, when he Come from the Alps.
Epiphanius Bishop of Ticinum, when Theodoricus took the City, was so regarded by the barbarous Souldiers, (though of a contrary judgement) that they used him with all civility, whilst they stayed with him,
Epiphanius Bishop of Ticinum, when Theodoricus took the city, was so regarded by the barbarous Soldiers, (though of a contrary judgement) that they used him with all civility, while they stayed with him,
Libanius was an Heathen, and S. Chrysostome a Christian, yet being demanded, whom he would have to succeed him in his Rhetorick-Lecture, when he was dead, he said, Chrysostome. What should I speak of more? Alexander himselfe reverenced Jaddas. Theodosius kissed the dead eye of Paphnutius. The majesty of the face of Marius, so daunted the Souldier that should have taken away his life, that he said, I cannot kill Marius. The Turks so honoured the memory of Scanderbeg, that they digged up his bones at Lyssa, and wore them like Jewels in their Turbants.
Libanius was an Heathen, and S. Chrysostom a Christian, yet being demanded, whom he would have to succeed him in his Rhetorick-Lecture, when he was dead, he said, Chrysostom. What should I speak of more? Alexander himself reverenced Jaddas. Theodosius kissed the dead eye of Paphnutius. The majesty of the face of Marius, so daunted the Soldier that should have taken away his life, that he said, I cannot kill Marius. The Turks so honoured the memory of Scanderbeg, that they dug up his bones At Lyssa, and wore them like Jewels in their Turbans.
what is this but to unconsecrate piety? to underprize preciousnesse? to prophane the gold of the Sanctuary? with Michol, to mock at a spiritual trance? nay with Saladin, to defile with dung the very sepulchre of our Saviour? All singular things then ought to have a singular account, God here hath exemplified it;
what is this but to unconsecrate piety? to underprize preciousness? to profane the gold of the Sanctuary? with Michal, to mock At a spiritual trance? nay with Saladin, to defile with dung the very Sepulchre of our Saviour? All singular things then ought to have a singular account, God Here hath exemplified it;
There are men so liberal of their judgements, that we may say to them, as Diogenes said to one in the like kind, How long is it since thou camest out of heaven? They are settling of other mens future estates,
There Are men so liberal of their Judgments, that we may say to them, as Diogenes said to one in the like kind, How long is it since thou camest out of heaven? They Are settling of other men's future estates,
or howsoever, not to pronounce beyond their Trades, as Ptolomy rebuked a smith, who would needs be spending his opinion upon Musick, Dost not consider, (saith he) How thou speakest beyond thy Hammer? Where these men have liberty, many a wicked man shall be justified,
or howsoever, not to pronounce beyond their Trades, as Ptolemy rebuked a smith, who would needs be spending his opinion upon Music, Dost not Consider, (Says he) How thou Speakest beyond thy Hammer? Where these men have liberty, many a wicked man shall be justified,
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and many a righteous man shall be condemned, as Megabysus magnified the coorse Pictures of Apelles, but by no meanes he would give in his approbation to those which were drawne by true art.
and many a righteous man shall be condemned, as Megabysus magnified the course Pictures of Apelles, but by no means he would give in his approbation to those which were drawn by true art.
But doth God sayl according to mans Load-star? or march according to his beating the Drum? Is the circumference of divine favour measured according to the stretching of these compasses? Do those cheyms go according as these Clocks doe strike? Is Gods ballance guided by these weights below? or do his Orbs turn about according to the motion of the worlds Primum mobile? Shall every one be a sinner, that man doth call Malignant? or every one a Saint, whom he doth put into his Calender? No, I would be loath to have my conscience brought up as a pupill in this University,
But does God sail according to men Loadstar? or march according to his beating the Drum? Is the circumference of divine favour measured according to the stretching of these compasses? Do those cheyms go according as these Clocks do strike? Is God's balance guided by these weights below? or do his Orbs turn about according to the motion of the world's Primum mobile? Shall every one be a sinner, that man does call Malignant? or every one a Saint, whom he does put into his Calendar? No, I would be loath to have my conscience brought up as a pupil in this university,
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The woman taken in Adultery shall be acquitted, though those brayners with stones, taken out of Moses Law, would have had her knocked down, not considering how nigh their own skulls were to pelting.
The woman taken in Adultery shall be acquitted, though those brayners with stones, taken out of Moses Law, would have had her knocked down, not considering how High their own skulls were to pelting.
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then lift up his tongue, and carry it with knocking upon his brest, then knocking out selfe-fancies, which hath nothing in his lips but an arraignment,
then lift up his tongue, and carry it with knocking upon his breast, then knocking out selfe-fancies, which hath nothing in his lips but an arraignment,
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and pitty, where man hath nothing but reproach. Two Brabant horsemen came over to help Edward the second against the Scots, but hearing nothing but scandals uttered against Robert Bruce (whom they knew to be a prince of admired worth) though the cry of the Souldiery was wholly in the defamation of Robert, yet they openly prayed for his happy successe, and deserted our Army.
and pity, where man hath nothing but reproach. Two Brabant horsemen Come over to help Edward the second against the Scots, but hearing nothing but scandals uttered against Robert Bruce (whom they knew to be a Prince of admired worth) though the cry of the Soldiery was wholly in the defamation of Robert, yet they openly prayed for his happy success, and deserted our Army.
Amanus Aurelianensis, going to his Bishoprick, desired Agrippinus the Governour of the City, that the Prison doors might be set open, to honour his entrance with the release of condemned men;
Amanus Aurelianensis, going to his Bishopric, desired Agrippinus the Governor of the city, that the Prison doors might be Set open, to honour his Entrance with the release of condemned men;
the Governour still denyed it, till a stone fell miraculously from heaven, and so bruised him, that he was glad to free them, whom he would gladly have executed.
the Governor still denied it, till a stone fell miraculously from heaven, and so Bruised him, that he was glad to free them, whom he would gladly have executed.
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The Magistrates of Thebes whould have condemned Epaminondas, because he went and sought against the Arcadians, and Messenians, though they had given him commission, onely because he would not return back at their command, to give answer to a frivolous accusation,
The Magistrates of Thebes would have condemned Epaminondas, Because he went and sought against the Arcadians, and Messenians, though they had given him commission, only Because he would not return back At their command, to give answer to a frivolous accusation,
but the Citizens seeing him come home with Honour, and Conquest, and knowing the integrity and innocency of their famous Captaine, in despight of the peevish Magistrates, got him to be discharged.
but the Citizens seeing him come home with Honour, and Conquest, and knowing the integrity and innocency of their famous Captain, in despite of the peevish Magistrates, god him to be discharged.
Thirdly, God would spare Nineveh, That great City, because he desire•h to be honoured in a great Preservation, that he might be said to have in him (as it was said of Gilias of Agrigentum ) the heartstrings of liberality, and the bosome of benignity;
Thirdly, God would spare Nineveh, That great city, Because he desire•h to be honoured in a great Preservation, that he might be said to have in him (as it was said of Gilias of Agrigentum) the heartstrings of liberality, and the bosom of benignity;
God would be abundant in goodnesse. Exod. 34.6. and save by a great deliverance. Gen. 45.7. not spare a particular eminent person, or a distinct eminent family, but That great City, that upon all the glory there might be a defence. Es. 4.5. this is the triumph of divine favour, or the Trophe which he doth aime at, to be pight up to the honour of his Commiseration;
God would be abundant in Goodness. Exod 34.6. and save by a great deliverance. Gen. 45.7. not spare a particular eminent person, or a distinct eminent family, but That great city, that upon all the glory there might be a defence. Es. 4.5. this is the triumph of divine favour, or the Trophe which he does aim At, to be pight up to the honour of his Commiseration;
The whole Camp of Israel defended by God, raising up one David to kil the great Golias; whole Christianity preterved by God's setting out one Constantine to vanquish Maxentius, and •icinius; this maketh eminently for his name,
The Whole Camp of Israel defended by God, raising up one David to kill the great Goliath; Whole Christianity preterved by God's setting out one Constantine to vanquish Maxentius, and •icinius; this makes eminently for his name,
Prolomeus thought he had never expressed bounty, till he might be sirnamed Euergetes, The Beneficent person, and so God thinketh he is never compassionate enough, till he might have the generall cry, that he is, That sparing God. Cyrus would give such large Patents, that he might be seen to make Cities happy:
Prolomeus Thought he had never expressed bounty, till he might be surnamed Euergetes, The Beneficent person, and so God Thinketh he is never compassionate enough, till he might have the general cry, that he is, That sparing God. Cyrus would give such large Patents, that he might be seen to make Cities happy:
that he might be honoured with an eminency, he will spare with an eminency, not a City, or a great City, but That great City. Should not I spare Nineveh, that great City?
that he might be honoured with an eminency, he will spare with an eminency, not a city, or a great city, but That great city. Should not I spare Nineveh, that great city?
1. This doth serve first to shew the happinesse of this place, for are ye only a City? no, a City with an eminency, the greatest of the Land, the greatest of many;
1. This does serve First to show the happiness of this place, for Are you only a city? no, a city with an eminency, the greatest of the Land, the greatest of many;
what are Amsterdam, Hamborough, Quinborough, Dantsick, nay, the royall Cities of many Countries, Stockholm, Copinhagen, Vienna, Sevill, Rome it self to you? this City was once called Augusta, the large City, doubtlesse much more may it now,
what Are Amsterdam, Hamburg, Quinborough, Dantsick, nay, the royal Cities of many Countries, Stockholm, Copenhagen, Vienna, Seville, Rome it self to you? this city was once called Augusta, the large city, doubtless much more may it now,
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It is such a City, that it is fit only to be shewn upon Holydaies, as Charles the Archduke said of Florence; your beauty is now such, that as Aristobulus said of the Persian Susa, ye may be called, the Lily.
It is such a city, that it is fit only to be shown upon Holidays, as Charles the Archduke said of Florence; your beauty is now such, that as Aristobulus said of the Persian Susa, you may be called, the Lily.
It is not a City only spoken of in our own Country, but a renowned City. Ezech. 26 17. a fat heyfer. Jer. 50.11. yea, a kind of Princesse amongst the Nations.
It is not a city only spoken of in our own Country, but a renowned city. Ezekiel 26 17. a fat heifer. Jer. 50.11. yea, a kind of Princess among the nations.
Oh that ye had rinsed eys to look upon the City, or thankfull hearts to acknowledge Gods goodnesse to the City, that men could behold what a Stage of wonders is here daily before them,
O that you had rinsed eyes to look upon the city, or thankful hearts to acknowledge God's Goodness to the city, that men could behold what a Stage of wonders is Here daily before them,
But I doubt ye darken your own splendor, or diminish your own portion, ye see not the Sun which doth shine amongst you, ye mark not the rich Commodities which are landed at your own stathes, ye cannot tell the price of your City-sword,
But I doubt you darken your own splendour, or diminish your own portion, you see not the Sun which does shine among you, you mark not the rich Commodities which Are landed At your own stathes, you cannot tell the price of your City sword,
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or that ye maintain a City-scowt onely to discover things abroad, but have not a City-Accountant to bring you in a full sum of your yearly blessings Here ye are setled,
or that you maintain a City-scowt only to discover things abroad, but have not a City-Accountant to bring you in a full sum of your yearly blessings Here you Are settled,
On therefore consider into what an Eden the Lord hath put you, and praise him in the highest for such a blessed Paradise; your felicity doth transcend, God hath raised you to a kind of height of eminency,
On Therefore Consider into what an Eden the Lord hath put you, and praise him in the highest for such a blessed Paradise; your felicity does transcend, God hath raised you to a kind of height of eminency,
but thus much I will say in generall, that Gods name is much dis-honoured, his truth corrupted, his Deity blasphemed, his Lawes violated, his Messengers despised;
but thus much I will say in general, that God's name is much dishonoured, his truth corrupted, his Deity blasphemed, his Laws violated, his Messengers despised;
Grace is turned into a vizard, and Religion into refined policy, and if I should reckon up all, a man would think here were sinnes enough amongst us, to bury the ancientest family in oblivion, to shake the greatest City in the world into scattered stones,
Grace is turned into a vizard, and Religion into refined policy, and if I should reckon up all, a man would think Here were Sins enough among us, to bury the Ancientest family in oblivion, to shake the greatest city in the world into scattered stones,
Is it nothing unto you to be held Conspirators against the safety of a City? yes, Cilicon that deluded the City of Miletum, with continually saying All things are well, till he had delivered it up in the hands of the Priennenses:
Is it nothing unto you to be held Conspirators against the safety of a city? yes, Silicon that deluded the city of Miletus, with continually saying All things Are well, till he had Delivered it up in the hands of the Priennenses:
Zenias that carryed all faire to the City of Elis, till he had brought it under the subjection of the Lace demonians: Dorylaus Tacticus, which betrayed Eupator in his head City:
Zenas that carried all fair to the city of Elisha, till he had brought it under the subjection of the Lace demonians: Dorylaus Tacticus, which betrayed Eupator in his head city:
Baditzes, that when the Saracens had a long time besieged Amorium, and were ready to depart from it, sent a secret Letter to them, that if they would but renew the assault, they might easily enter at such a place as he named to them, which they did,
Baditzes, that when the Saracens had a long time besieged Amorium, and were ready to depart from it, sent a secret letter to them, that if they would but renew the assault, they might Easily enter At such a place as he nam to them, which they did,
but your sinnes are ready to bring hosts from heaven, yea to fetch down the Angels from above, to be revenged of you for all the execrable impieties which have been committed in this City;
but your Sins Are ready to bring hosts from heaven, yea to fetch down the Angels from above, to be revenged of you for all the execrable impieties which have been committed in this city;
they are your provocations and abominations, that neither profession can shame, nor Pulpits restraine, that are making their combinations to work the ruine of the City.
they Are your provocations and abominations, that neither profession can shame, nor Pulpits restrain, that Are making their combinations to work the ruin of the city.
ye see his high inclination to the preservation of eminency, he would not destroy Nineveh, because it was That great City; but he would spare Nineveh, because it was That great City. Should not I spare Nineveh, that great City?
you see his high inclination to the preservation of eminency, he would not destroy Nineveh, Because it was That great city; but he would spare Nineveh, Because it was That great city. Should not I spare Nineveh, that great city?
Thirdly, This doth shew the horror of this Cities desolation, if ever it doth happen to perish, for it is That great City, and it will be that great casualty. Oh the dream be to our enemies,
Thirdly, This does show the horror of this Cities desolation, if ever it does happen to perish, for it is That great city, and it will be that great casualty. O the dream be to our enemies,
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Let the woman called Wickednesse, which doth sit in the midst of the Ephah of curses, rather fly into the Land of Shinar, then take her flight to this City,
Let the woman called Wickedness, which does fit in the midst of the Ephah of curses, rather fly into the Land of Shinar, then take her flight to this city,
and here rest as upon her Base. For if this City come to be visited, there are not tongues enough in the whole City to reckon up all the miseries that such a judgement will bring along with it.
and Here rest as upon her Base. For if this city come to be visited, there Are not tongues enough in the Whole city to reckon up all the misery's that such a judgement will bring along with it.
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All the Cities in Phocis, in the holy War (as they called it) wasted by the Amphyctions, that it seemed a large Country, without a City, as Pausanias. Eretria in Eubaea so demolished, that there is nothing but the foundations of it, like the dry bones of a consumed Carkasse, to be shewn.
All the Cities in Phocis, in the holy War (as they called it) wasted by the Amphyctions, that it seemed a large Country, without a city, as Pausanias. Eretria in Euboea so demolished, that there is nothing but the foundations of it, like the dry bones of a consumed Carcase, to be shown.
I might shew you the like of Troy, Carthage, Cyropolis, Myrenae, Alba, Aquileia, Cremona, Masilia, and many other glorious Cities, which are so desolated, that it would be an hard thing to find but a stone of the old foundation.
I might show you the like of Troy, Carthage, Cyropolis, Mycenae, Alba, Aquileia, Cremona, Masilia, and many other glorious Cities, which Are so desolated, that it would be an hard thing to find but a stone of the old Foundation.
M. Fulvius by the counsail of Pollia, did not onely kill the Tusculanes, but first whipped them most grievously, and then strook off their heads with an Axe.
M. fulvius by the counsel of Pollia, did not only kill the Tusculanes, but First whipped them most grievously, and then strook off their Heads with an Axe.
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The Locrenses first defiled the bodies of their Captives with lust, then they thrust sharp needles into their fingers ends, holding them a long time in paine,
The Locrenses First defiled the bodies of their Captives with lust, then they thrust sharp needles into their fingers ends, holding them a long time in pain,
and tearing out their eyes, and at last by beheading them, Henry the sixt, conquering the Sicilians, he did seeth some to death in hot Caldrons, others he fryed to death at a fire, others he sowed up in a sack,
and tearing out their eyes, and At last by beheading them, Henry the sixt, conquering the Sicilians, he did sees Some to death in hight Caldrons, Others he fried to death At a fire, Others he sowed up in a sack,
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Yea, should I relate all, I could shew you how some have been so savage to their enemies, that they have sown them up into the bodies of new slayn beasts,
Yea, should I relate all, I could show you how Some have been so savage to their enemies, that they have sown them up into the bodies of new slain beasts,
and that they have consecrated their instruments of cruelty, by which they have executed their bloody designes, calling them holy Swords, and sacred Speares.
and that they have consecrated their Instruments of cruelty, by which they have executed their bloody designs, calling them holy Swords, and sacred Spears.
Are not these common accidents upon sacking and risting of Cities? When Ticinum was taken by Odoacer, what benefit was it to be rich? no, as every one did abound more in wealth,
are not these Common accidents upon sacking and risting of Cities? When Ticinum was taken by Odoacer, what benefit was it to be rich? no, as every one did abound more in wealth,
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When Megalopolis was conquered by Cleomenes, what relique was there left of their precedent greatnesse? No, all their ancient Ornaments, and former riches were quite lost.
When Megalopolis was conquered by Cleomenes, what relic was there left of their precedent greatness? No, all their ancient Ornament, and former riches were quite lost.
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and the tokens, prints, or impresses of honour worthy of admiration, were sent away to Rome, the rest of the goods were given to Philopaemenes the Captain of the Auxiliaries of Attalus, and a great part of the spoil was a long time to be seen at Pergamus.
and the tokens, prints, or impresses of honour worthy of admiration, were sent away to Room, the rest of the goods were given to Philopoemenes the Captain of the Auxiliaries of Attalus, and a great part of the spoil was a long time to be seen At Pergamos.
What miserable wasts strippings, extirpations, eradications of all state and greatnesse, were there made at the sackings of Cremona, by Antonius? at Aquileia by Attila? at Scotussa by Alexander Pheraeus? yea,
What miserable wasts strippings, extirpations, eradications of all state and greatness, were there made At the sackings of Cremona, by Antonius? At Aquileia by Attila? At Scotussa by Alexander Pheraeus? yea,
as when Beasts are killed, men hang up their skins in pomp, and triumph, so the Philistims hang up Sauls armour in the Temple of Astaroth, Menalaus Euphrorbus shield in the Temple of Juno, and the English, the French guilt spurs in the Temple of Gurtrois; and all the wealth,
as when Beasts Are killed, men hang up their skins in pomp, and triumph, so the philistines hang up Saul's armour in the Temple of Astaroth, Menelaus Euphrorbus shield in the Temple of Juno, and the English, the French guilt spurs in the Temple of Gurtrois; and all the wealth,
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as presents for Friends, as it fared after the Battell of Granicus. Cyrus at the first Battle which he had in Asia, from the generall Conquest of the Country,
as presents for Friends, as it fared After the Battle of Granicus. Cyrus At the First Battle which he had in Asia, from the general Conquest of the Country,
and rich furniture, a vine, and plane-tree all of beaten gold, the rich gobblet of Semiramis, and fifty thousand Talents in Coin. The Graecians by the victory which was gotten at Plataeae over the Persians, got such an infinite deal of treasure, golden bracelets, chains, cauldrons of silver and gold, that gold and silver was but as brasse unto them, the Aeginets barely by buying the Plunder, raised themselves from a contemptible to be a very potent people.
and rich furniture, a vine, and Planetree all of beaten gold, the rich goblet of Semiramis, and fifty thousand Talents in Coin. The Greeks by the victory which was got At Plataea over the Persians, god such an infinite deal of treasure, golden bracelets, chains, cauldrons of silver and gold, that gold and silver was but as brass unto them, the aeginets barely by buying the Plunder, raised themselves from a contemptible to be a very potent people.
Ptolomaeus Euergetes in the battels which he had with Seleucus, carried away from the severall Cities which he had spoiled fifty thousand Talents of silver, and two thousand five hundred golden Vessells of their Gods. It is incredible to relate what wealth Alexander the great got from the particular Cities of Damascus, Pusargad, Babylon, Persepolis, Ecbatana, and other Cities, besides that treasure which he kept for the maintenance of his own Army, he employed ten thousand Mules,
Ptolemy Euergetes in the battles which he had with Seleucus, carried away from the several Cities which he had spoiled fifty thousand Talents of silver, and two thousand five hundred golden Vessels of their God's It is incredible to relate what wealth Alexander the great god from the particular Cities of Damascus, Pusargad, Babylon, Persepolis, Ecbatana, and other Cities, beside that treasure which he kept for the maintenance of his own Army, he employed ten thousand Mules,
When Mahomet the great did win Constantinople, he was astonished at the abundance of wealth wh he met withall, and to this day it is a proverb amongst the Turks, that if any one doth prove rich, He hath been at the siege of Constantinople. These are the ruines of estates, which happen upon the losse of Cities;
When Mahomet the great did win Constantinople, he was astonished At the abundance of wealth Where he met withal, and to this day it is a proverb among the Turks, that if any one does prove rich, He hath been At the siege of Constantinople. These Are the ruins of estates, which happen upon the loss of Cities;
but I must bring in Jobs fourth Messenger of sad news, for after all other extremities, conscience at last comes to her punishment, this also must be made a Captive, and wear the slaves-chain;
but I must bring in Jobs fourth Messenger of sad news, for After all other extremities, conscience At last comes to her punishment, this also must be made a Captive, and wear the slaves-chain;
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their goods are not only forced from them, but they are deprived of the Pearl; their liberties are not only lost, but their freedome of the Ordinances;
their goods Are not only forced from them, but they Are deprived of the Pearl; their Liberties Are not only lost, but their freedom of the Ordinances;
but shewed up and down, the skulls of them which they found were remaining of such as had been sacrificed in the worship of Mythra, the enraged Heathens wounded most, stoned some, strangled others, some were slain with a sword,
but showed up and down, the skulls of them which they found were remaining of such as had been sacrificed in the worship of Mythra, the enraged heathens wounded most, stoned Some, strangled Others, Some were slave with a sword,
but what will ye say when it doth come to skin work, arms, necks, and bowels? may not your dear persons come to be joined in the hazard? and your tender persons touched? yes, ye which have walked the streets in state, may then run the streets in distraction;
but what will you say when it does come to skin work, arms, necks, and bowels? may not your dear Persons come to be joined in the hazard? and your tender Persons touched? yes, you which have walked the streets in state, may then run the streets in distraction;
what inventions shall ye then be put to, to secure your selves? yea, perhaps what would ye not give to save your lives? and your tears it may be will not rescue you, nor your gold redeem you;
what Inventions shall you then be put to, to secure your selves? yea, perhaps what would you not give to save your lives? and your tears it may be will not rescue you, nor your gold Redeem you;
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when your trespasses have been so outragious, that vengeance doth deny you a being, that ye are thought fit for nothing but to be killed in the place, where ye have committed the crimes;
when your Trespasses have been so outrageous, that vengeance does deny you a being, that you Are Thought fit for nothing but to be killed in the place, where you have committed the crimes;
or the great Altar wherein a whole City is to be sacrificed: Oh dolefull day of new-painting your walls, new-paving your streets, new-summoning of a Commonhall;
or the great Altar wherein a Whole city is to be sacrificed: O doleful day of new-painting your walls, new-paving your streets, new-summoning of a Commonhall;
when all are called forth to nothing but the derision of Adversaries, the insulting of Enemies, to have your brests to try the points of spears, your sides the keennesse of swords, your heads the weight of pole axes, your bodies to be made foot-stools,
when all Are called forth to nothing but the derision of Adversaries, the insulting of Enemies, to have your breasts to try the points of spears, your sides the keenness of swords, your Heads the weight of pole axes, your bodies to be made footstools,
Or if ye do escape the dint of the sword, and your lives be given you for a prey, shall not your goods be a prey? yes, some may be reserved out of the greatest massacre;
Or if you do escape the dint of the sword, and your lives be given you for a prey, shall not your goods be a prey? yes, Some may be reserved out of the greatest massacre;
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The enemy is now House-keeper, Land-holder, ye have forfeited all to the sword; farewell Inheritances, Purchases, Leases, Wares, Wardrobes, Furniture, Jewels;
The enemy is now Housekeeper, Landholder, you have forfeited all to the sword; farewell Inheritances, Purchases, Leases, Wares, Wardrobes, Furniture, Jewels;
vengeance from heaven will have satisfaction of you for all your fraudulent bargaines, cruell pawns, extorting Morgages, bloodding of widows, skinning of Orphanes;
vengeance from heaven will have satisfaction of you for all your fraudulent bargains, cruel pawns, extorting Mortgages, bloodding of Widows, skinning of Orphans;
and a great company of these uncompassionate creatures this City hath, that the indigent poor, and the suffering Gospel, can thank them for little succour, and sympathy;
and a great company of these uncompassionate creatures this city hath, that the indigent poor, and the suffering Gospel, can thank them for little succour, and Sympathy;
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Now these self-thrifts, how shall divine justice judge them for this parsimony? they which would grasp all, shall lose all, their close hutches shall be locked up from him, who hath a new key to open them, their cankered gold shall eat them out of their vast abundance;
Now these self-thrifts, how shall divine Justice judge them for this parsimony? they which would grasp all, shall loose all, their close hutches shall be locked up from him, who hath a new key to open them, their cankered gold shall eat them out of their vast abundance;
thou must then bear the fruit of the degenerate plant, or strange vine, powre out the Drink-offerings of other sacrificers, follow the sorcery of the Mistresse of Witch-crafts,
thou must then bear the fruit of the degenerate plant, or strange vine, pour out the Drink offerings of other sacrificers, follow the sorcery of the Mistress of Witchcrafts,
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thou must limp with the halting age, fit thy mouth to answer the generall showt, That great is Diana of the Ephesians; thou must taunt thine own Father, spit in the face of thine own Mother,
thou must limp with the halting age, fit thy Mouth to answer the general shout, That great is Diana of the Ephesians; thou must taunt thine own Father, spit in the face of thine own Mother,
the Jewes had but lived a while under the Babylonian, and they soon learned to speak in the language of Canaan, and the language of Ashdod; the Samaritanes had continued a very short space under the Assyrian, and they soon worshipped the true God,
the Jews had but lived a while under the Babylonian, and they soon learned to speak in the language of Canaan, and the language of Ashdod; the Samaritans had continued a very short Molle under the assyrian, and they soon worshipped the true God,
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so that corruption in Doctrine quickly doth follow outward subjection, if the City doth come under another Lord, the Citizen is commonly a double slave both in soul and body.
so that corruption in Doctrine quickly does follow outward subjection, if the city does come under Another Lord, the Citizen is commonly a double slave both in soul and body.
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and there be no more dangerous chase, then the hunting of soules (and what shall a man give in exchange of his soul? ) then it is a mortall wound to have the soul stabbed;
and there be no more dangerous chase, then the hunting of Souls (and what shall a man give in exchange of his soul?) then it is a Mortal wound to have the soul stabbed;
Ecelolius will then turn Renegade, and Marcelline will hazard to cast in his grains of incense to Idols, Demas will forsake all for this present world, S Peter himself will scarce be a Saint in the Judgement-hall,
Ecelolius will then turn Renegade, and Marcelline will hazard to cast in his grains of incense to Idols, Demas will forsake all for this present world, S Peter himself will scarce be a Saint in the Judgement-hall,
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and the Angels with pleasure? were not these things the practises of former ages? Yes, Cain, where is thy brother Abel? Doeg, where is Abimelech, and the Priests of Nob? Ahab, where is Naboth the Jezraelite? Judas, where is thy Master? Achan, where is the Babylonish Garment,
and the Angels with pleasure? were not these things the practises of former ages? Yes, Cain, where is thy brother Abel? Doeg, where is Abimelech, and the Priests of Nob? Ahab, where is Naboth the Jezraelite? Judas, where is thy Master? achan, where is the Babylonish Garment,
and the golden wedge? Baltasar, where are the vessels of the Sanctuary? Antochus, where is the Altar of the Lord, which thou didst prophane & defile? oh sad Quaeries!
and the golden wedge? Balthasar, where Are the vessels of the Sanctuary? Antochus, where is the Altar of the Lord, which thou didst profane & defile? o sad Queries!
Have not Heathens detested the abusing or contemning of that waich is eminent? yes, it was a scandall to Phayllus, to take away the Jewell of Minerva, and to give it to the wife of Ariston: And to the Senate of Rome, that by open decree they burned the Books of Numa concerning the pontisiciall right,
Have not heathens detested the abusing or contemning of that waich is eminent? yes, it was a scandal to Phayllus, to take away the Jewel of Minerva, and to give it to the wife of Ariston: And to the Senate of Rome, that by open Decree they burned the Books of Numa Concerning the pontisiciall right,
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and the discipline of wisdome, which were found by accident in the field of L. Petilius; for though the price of the Books was appointed to be given to the Lord of the Fee,
and the discipline of Wisdom, which were found by accident in the field of L. Petilius; for though the price of the Books was appointed to be given to the Lord of the Fee,
it is reported that he lost that great Battel which he fought with Adberbal the Carthiginian, in which so many were slayn and taken, that there were but thirty remaining to flee with him out of the field, to make his escape:
it is reported that he lost that great Battle which he fought with Adberbal the Carthiginjan, in which so many were slain and taken, that there were but thirty remaining to flee with him out of the field, to make his escape:
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And so doth Cambyses, for striking at Apts with his sword, for mounting his horse, it is said with the same weapon he wounded his thigh, of which he •yed;
And so does Cambyses, for striking At Apts with his sword, for mounting his horse, it is said with the same weapon he wounded his thigh, of which he •yed;
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and so doth Zerxes, for whipping Neptune, and threathing to eclipse the Sun, for for this very thing, their Histories relate he lost his great Army of ten hundred thousand persons.
and so does Xerxes, for whipping Neptune, and Threatening to eclipse the Sun, for for this very thing, their Histories relate he lost his great Army of ten hundred thousand Persons.
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And so doth Heligoabalus, for forcing a Vestall Virgin to marry him, and for fetching the Palladium, (which was a thing so sacred, that it was never seen but once,
And so does Heligoabalus, for forcing a Vestal Virgae to marry him, and for fetching the Palladium, (which was a thing so sacred, that it was never seen but once,
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and Monuments of Rome? Erostratus, for burning the Temple of Diana, to get himselfe a name by it? The very Heathen, abhorred those persons which injured or dishonoured that which was precious;
and Monuments of Rome? Erostratus, for burning the Temple of Diana, to get himself a name by it? The very Heathen, abhorred those Persons which injured or dishonoured that which was precious;
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Fabricius so honoured Phyrrhus his enemy, that one of his Souldiers stealing by night into the Camp of Fabricius, and offering to poyson his own Master, the noble Generall so hated the motion, that he sent him again to Pyrrbus bound, to receive condigne punishment.
Fabricius so honoured Phyrrhus his enemy, that one of his Soldiers stealing by night into the Camp of Fabricius, and offering to poison his own Master, the noble General so hated the motion, that he sent him again to Pyrrhus bound, to receive condign punishment.
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Demetrius could not be drawn to break in pieces that famous Picture of Protogenes, called Jasylus which was 7 years in the drawing, saying, That he came to sight with Rhodians, and not with Pictures:
Demetrius could not be drawn to break in Pieces that famous Picture of Protogenes, called Jasylus which was 7 Years in the drawing, saying, That he Come to sighed with Rhodians, and not with Pictures:
Vispasian, though Josephus had done his Army all the mischiefe that he could at Jotapata, yet when the Town was taken, he caused him to be diligently sought out,
Vispasian, though Josephus had done his Army all the mischief that he could At Jotapata, yet when the Town was taken, he caused him to be diligently sought out,
Doriaeus Rhodius, a famous Sea Captaine, being taken in a Sea-sight by the Athenians, for the very glory of his name was set at liberty without ransome.
Doriaeus Rhodius, a famous Sea Captain, being taken in a sea-sight by the Athenians, for the very glory of his name was Set At liberty without ransom.
Titus, though an Heathen, yet highly esteemed the Temple of Jerusalem, and was beyond measure grieved, that the obstinacy of the Jewes within in forced it to be destroyed,;
Titus, though an Heathen, yet highly esteemed the Temple of Jerusalem, and was beyond measure grieved, that the obstinacy of the Jews within in forced it to be destroyed,;
and trampling upon Gems & Jewels, that neither ornaments, nor monuments, pillarsnor palaces, Tombs nor Temples, Priestsnor Saints, the most ennobled things,
and trampling upon Gems & Jewels, that neither Ornament, nor monuments, pillarsnor palaces, Tombs nor Temples, Priestsnor Saints, the most ennobled things,
even to her swadling-clouts? How are the Martyrs legacies swallowed up, even to the laver they gave to new-born Infants? Our Saviour (the Jewes said) had a Devill,
even to her Swaddling-clouts? How Are the Martyrs legacies swallowed up, even to the laver they gave to newborn Infants? Our Saviour (the Jews said) had a devil,
and the weapons of war destroyed? oh tell it not in Gath, nor publish it not in the streets of Askelon, lest the Daught rs of the uncircumcised triumph, lest Rome should say, that her Inquisition,
and the weapons of war destroyed? o tell it not in Gaza, nor publish it not in the streets of Ashkelon, lest the Daught rs of the uncircumcised triumph, lest Room should say, that her Inquisition,
Fifthly, This doth shew, That we all ought to aim at eminency, that seeing (That great City) was so acceptable to God, we should look to be of the new Corporation, to have the best Burgesship, to be Citizens with the Saints,
Fifthly, This does show, That we all ought to aim At eminency, that seeing (That great city) was so acceptable to God, we should look to be of the new Corporation, to have the best Burgessship, to be Citizens with the Saints,
and of the houshould of God. That it may be said, these are the men of an excellent spirit, Prov. 17.27. A Kingdom of Priests, Exod. 19.6. which walke worthy of the Lord, Col. 1.10. of whom this world is not worthy, Heb. 11.38. and which are counted worthy to obtaine that world, Luk. 20.35. Oh rare Worthies! when praise and life is above commendation!
and of the household of God. That it may be said, these Are the men of an excellent Spirit, Curae 17.27. A Kingdom of Priests, Exod 19.6. which walk worthy of the Lord, Col. 1.10. of whom this world is not worthy, Hebrew 11.38. and which Are counted worthy to obtain that world, Luk. 20.35. O rare Worthies! when praise and life is above commendation!
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yea when men come to such an exactnesse of conversation, that their virtue is to the world as a Lan lyea, their graces are so resplendent, that they brighten the place where they dwell,
yea when men come to such an exactness of Conversation, that their virtue is to the world as a Lan lyea, their graces Are so resplendent, that they brighten the place where they dwell,
Oh what Magnifico like to such a Professor? What Citizen like to such a Saint? What are all these glorious structures, to the lively stones of God's building? what are your artificial Ornaments to spiritual endowments? what is the magnificence of a City, to the prerogative of adoption? no, the robe of Righteousness doth excel all your Mercers wares, one ingot of grace is to be preferred before all the wealth of your City.
O what Magnifico like to such a Professor? What Citizen like to such a Saint? What Are all these glorious structures, to the lively stones of God's building? what Are your artificial Ornament to spiritual endowments? what is the magnificence of a city, to the prerogative of adoption? no, the robe of Righteousness does excel all your Mercers wares, one ingot of grace is to be preferred before all the wealth of your city.
Oh therefore that I could cause you to take the true City oath, and make you true freemen in heaven, otherwise your best tenure is in a painted Portall,
O Therefore that I could cause you to take the true city oath, and make you true freemen in heaven, otherwise your best tenure is in a painted Portal,
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that ye would think your security to consist not in Bulwarks, but in the Towers of your religious constancy, that ye might say, our walls, spirits, consciences, and conversations are remaining firm;
that you would think your security to consist not in Bulwarks, but in the Towers of your religious constancy, that you might say, our walls, spirits, Consciences, and conversations Are remaining firm;
as Niceveh here being penitent, God hath before him all the motives, which might incline him to spare it, it was a City, a great City, and that great City;
as Niceveh Here being penitent, God hath before him all the motives, which might incline him to spare it, it was a city, a great city, and that great city;
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As it is the nature of a Rhetorician to speak not onely •acundè elegantly, but aecundè fluently, and compleatly to a businesse, it being said of Plato, that he had a stored brest, and of Curio, that he was ample in giving informa•io•;
As it is the nature of a Rhetorician to speak not only •acundè elegantly, but aecundè fluently, and completely to a business, it being said of Plato, that he had a stored breast, and of Curio, that he was ample in giving informa•io•;
and of •yctamus the Schollar of Aristotle (who was afterwards called Theophrastus, he Divine speaker ) that with all manner of suavity he could speak fully to the subjects which he did handle;
and of •yctamus the Scholar of Aristotle (who was afterwards called Theophrastus, he Divine speaker) that with all manner of suavity he could speak Fully to the subject's which he did handle;
Polycrates when he presented the mother of a Souldier which dyed in the Wars to a rich Citisen of Samos, he delivered her with these termes, I give this Mother to thee to maintain, and all the good services of the Souldier were rehearsed.
Polycrates when he presented the mother of a Soldier which died in the Wars to a rich Citizen of Samos, he Delivered her with these terms, I give this Mother to thee to maintain, and all the good services of the Soldier were rehearsed.
Plato undertaking to bring AEschynes into favour, who had been a long time neglected in the Court of Dionysius, he used all his Rhetorick to ingratiate him, telling the Prince that he was a man of profound judgement, one of strict life,
Plato undertaking to bring Aeschines into favour, who had been a long time neglected in the Court of Dionysius, he used all his Rhetoric to ingratiate him, telling the Prince that he was a man of profound judgement, one of strict life,
and that he had travelled a great way to wait upon him, yea, nothing was omitted to endeere him Fabius Maximus, that he might be set out with his due honour, being brought into the City by the greatest Concourse of Senatours and people, he was desired to make a stand in the open Marketstead;
and that he had traveled a great Way to wait upon him, yea, nothing was omitted to endear him Fabius Maximus, that he might be Set out with his due honour, being brought into the city by the greatest Concourse of Senators and people, he was desired to make a stand in the open Marketstead;
and every thing related that was praise worthy in him, as that he had been Aedile, Censor, Tribune of the Souldiers, Pontifex, Augur, five times Consul, and twise Diclatour; and that in his time he had taken Tarentum, subdued the Ligurians; so restored the battail,
and every thing related that was praise worthy in him, as that he had been Aedile, Censor, Tribune of the Soldiers, Pontifex, Augur, five times Consul, and twice Diclatour; and that in his time he had taken Tarentum, subdued the Ligurians; so restored the battle,
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when Minucius was flying, that he was called the Father of the Army; so vanquished Hannibal, that he might be styled the Deliverer of the Roman Empire.
when Minucius was flying, that he was called the Father of the Army; so vanquished Hannibal, that he might be styled the Deliverer of the Roman Empire.
Pompey at his triumph (which was the greatest that ever I read) had every thing brought in that might expresse the glory of it, there was represented to the people his Victories over Pontus, Armenia, Cappadocia, Paphlagonia, Media, Cholers, Iberia, Albania, Syria, Cilicia, Mesopotamia, Phoenicia, Palestina, Arabia;
Pompey At his triumph (which was the greatest that ever I read) had every thing brought in that might express the glory of it, there was represented to the people his Victories over Pontus, Armenia, Cappadocia, Paphlagonia, Media, Cholers, Iberia, Albania, Syria, Cilicia, Mesopotamia, Phoenicia, Palestine, Arabia;
and that he had conquered a 1000 Castles, 900 Cities, 800 Piratical ships, & that in Africk, Asia, and Europe, he had done such wonders, that he seemed to triumph over all the World.
and that he had conquered a 1000 Castles, 900 Cities, 800 Piratical ships, & that in Africa, Asia, and Europe, he had done such wonders, that he seemed to triumph over all the World.
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Cleopatra when she prepared her self to go meet Mark Authony, that the Majesty of such a glorious appearance might be fully known, there is described every thing that might witnesse her Princely Pomp,
Cleopatra when she prepared her self to go meet Mark Anthony, that the Majesty of such a glorious appearance might be Fully known, there is described every thing that might witness her Princely Pomp,
namely, that she sailed down the River Cydnus in a bark overlaid with gold, the Oares being of pure silver, the Cables of silk, the sailes of purple, the odours so costly, that they perfumed the banks sides with sweet smells, her maids of honour attired all like Nymphs, and her self sitting under a Tent of gold, did seem to be the very De•ty of beauty;
namely, that she sailed down the River Cydnus in a bark overlaid with gold, the Oars being of pure silver, the Cables of silk, the sails of purple, the odours so costly, that they perfumed the banks sides with sweet smells, her maids of honour attired all like Nymphs, and her self sitting under a Tent of gold, did seem to be the very De•ty of beauty;
But never any Narration, Triumph, or Spectacle did ever so decipher, and delineate a thing, as Repentance doth all thy motions, affections, prepararations, passages, and perfections.
But never any Narration, Triumph, or Spectacle did ever so decipher, and delineate a thing, as Repentance does all thy motions, affections, prepararations, passages, and perfections.
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and reines? Can there any thing be concealed from him? flee his notice? or be undiscernable to his all seeing eye? No, Knowledge is relative to that which is sci•ile, a thing is no sooner perceptible,
and reins? Can there any thing be concealed from him? flee his notice? or be undiscernible to his all seeing eye? No, Knowledge is relative to that which is sci•ile, a thing is no sooner perceptible,
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Who is she, that looketh forth as the morning, fair as the Moon, clear as the Su•, terrible as an army with banners Cant. 6.10. Oh then so soon as thou hast but cast thy self at Gods feet, God doth stoop down to take thee up;
Who is she, that looks forth as the morning, fair as the Moon, clear as the Su•, terrible as an army with banners Cant 6.10. O then so soon as thou hast but cast thy self At God's feet, God does stoop down to take thee up;
he can tell thee thy conception, thy quickning, thy birth, the first drawing at the brest, lying in the Cradle standing upon thy feet, growing up to ripe years,
he can tell thee thy conception, thy quickening, thy birth, the First drawing At the breast, lying in the Cradle standing upon thy feet, growing up to ripe Years,
and venture heaven upon it, think thy state is secure, thy bliss infallible, for God will examine thy repentance to find out all the assurances for thy justification,
and venture heaven upon it, think thy state is secure, thy bliss infallible, for God will examine thy Repentance to find out all the assurances for thy justification,
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some say that Mosul is built out of the ruines of it, as Tunis is said to be built out of the ruines of Carthage: howsoever the old Nineveh is demolished.
Some say that Mosul is built out of the ruins of it, as Tunis is said to be built out of the ruins of Carthage: howsoever the old Nineveh is demolished.
Haiton saith, it is wholly decayed, Pappus saith it is utterly perished; for he saith, Repentance at the preaching of Jonah, saved it for an hundred years,
Haiton Says, it is wholly decayed, Pappus Says it is utterly perished; for he Says, Repentance At the preaching of Jonah, saved it for an hundred Years,
The most judicious Writers hold, that after Arbaces had taken it from Sardanapalus, it did continue under the Medes in some flourishing condition, till the time of Cyaxares, the son of Phraartes, who began to destroy it,
The most judicious Writers hold, that After Arbaces had taken it from Sardanapalus, it did continue under the Medes in Some flourishing condition, till the time of Cyaxares, the son of Phraartes, who began to destroy it,
What pleasure then in smelling of these Nosegayes, or looking with delight upon the brightnesse of these falling stars? Why dost put water into a riven vessel? this world is crackt,
What pleasure then in smelling of these Nosegays, or looking with delight upon the brightness of these falling Stars? Why dost put water into a riven vessel? this world is cracked,
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We do but warme our selves at a blaze, borrow our light from a melting Candle, travail with a fugitive guides these Musks will lose their sent, this juicy meat will turn into dung, this keeper of our treasure will prove a Thiefe;
We do but warm our selves At a blaze, borrow our Light from a melting Candle, travail with a fugitive guides these Musks will loose their sent, this juicy meat will turn into dung, this keeper of our treasure will prove a Thief;
our best buildings here stand upon a weak pinning, our richest Garments are stitched up with a rotten thred, our strongest-ships are subject to Leakes;
our best buildings Here stand upon a weak pinning, our Richest Garments Are stitched up with a rotten thread, our strongest-ships Are Subject to Leaks;
how soon will these mists be exhaled, these bright days be obscured with dark night, these pleasant Comedies be acted out? Oh that our hearts could trample upon this earth,
how soon will these mists be exhaled, these bright days be obscured with dark night, these pleasant Comedies be acted out? O that our hearts could trample upon this earth,
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that our consciences could renounce the world, as well as our profession doth, that we could wear St Pauls Crucifix about our necks, I am crucified to the world, and the world to me!
that our Consciences could renounce the world, as well as our profession does, that we could wear Saint Paul's Crucifix about our necks, I am Crucified to the world, and the world to me!
How many great families have we seen decay? how many great Cities have we found laid in the dust? Baldnesse is come upon Gazah, Jer. 47.5. How is Sheshach taken, the praise of the whole earth? Jer. 51.41. What City like to Tyrus? yet she destroyed in the midst of the flood, Ezech 28.8. Babylon the glory of Kingdoms, the beauty of the Chaldees excellency, yet she that cryed a Lady sure for ever, is now but a poor Madam;
How many great families have we seen decay? how many great Cities have we found laid in the dust? Baldness is come upon Gaza, Jer. 47.5. How is Sheshach taken, the praise of the Whole earth? Jer. 51.41. What city like to Tyre? yet she destroyed in the midst of the flood, Ezekiel 28.8. Babylon the glory of Kingdoms, the beauty of the Chaldees excellency, yet she that cried a Lady sure for ever, is now but a poor Madam;
Yea, Nineveh that was the Crown Imperiall of the whole world, hath now lost her Diadem, That great City, hath not one of her thousand five hundred Towers,
Yea, Nineveh that was the Crown Imperial of the Whole world, hath now lost her Diadem, That great city, hath not one of her thousand five hundred Towers,
Oh then why are ye enamoured upon your beautifull Empress? do ye dwell here in the inchanted City? are ye out of the dint of vengeance? do ye feare no judgements? what should make you so confident? Nineveh's circuit was more large, her walls more strong, her streets more populous, her treasures more abundant,
O then why Are you enamoured upon your beautiful Empress? do you dwell Here in the enchanted city? Are you out of the dint of vengeance? do you Fear no Judgments? what should make you so confident? Nineveh's circuit was more large, her walls more strong, her streets more populous, her treasures more abundant,
then may not ye drop, as well as Nineveh is fallen? Are your sinnes lesse? No, ye have four sinnes within your walls, (and yet I will except fraud, pride, partiality,
then may not you drop, as well as Nineveh is fallen? are your Sins less? No, you have four Sins within your walls, (and yet I will except fraud, pride, partiality,
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but where he hath enjoyned me to give them, Mat. 7.6. If ye command the Prophets, saying, prophesie not, Amos 2.12. and the times be come about that no man must strive, nor reprove another, for the people are as they which strive with their Priest, Hos. 4.4.
but where he hath enjoined me to give them, Mathew 7.6. If you command the prophets, saying, prophesy not, Amos 2.12. and the times be come about that no man must strive, nor reprove Another, for the people Are as they which strive with their Priest, Hos. 4.4.
Then why should we reiterate that which we have had preached upon the house-top? and made plain upon Tables? for fear therefore I should be charged to bring in railing accusation;
Then why should we reiterate that which we have had preached upon the housetop? and made plain upon Tables? for Fear Therefore I should be charged to bring in railing accusation;
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oh be ye smitten grove-long to the earth, wallow your selves in the ash heap, weep till a, teare more cannot melt out of your eyes, reform, till there be not one sinne left for conscience to turn new spy unto,
o be you smitten grovelong to the earth, wallow your selves in the ash heap, weep till a, tear more cannot melt out of your eyes, reform, till there be not one sin left for conscience to turn new spy unto,
therefore your repentance must not onely be fervent, but firm; not onely unfeigned, but unchangeable; for remember Loths wife, remember Nineveh, she humbled her self, and was pardoned; she repented, and was spared;
Therefore your Repentance must not only be fervent, but firm; not only unfeigned, but unchangeable; for Remember Loths wife, Remember Nineveh, she humbled her self, and was pardoned; she repented, and was spared;
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Wherein are more then sixscore thousand persons, which cannot discerne between their right hand, and their left hand. Secondly, The lesse principal commodities: And also much cattel. First for the principall commodities:
Wherein Are more then sixscore thousand Persons, which cannot discern between their right hand, and their left hand. Secondly, The less principal commodities: And also much cattle. First for the principal commodities:
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in which these parts are considerable. 1. The receptacle, Wherein. 2. The season, Are. 3. The treasures, Persons. 4. The quantity, Sixscore thousand. 5. The surplus, More. 6. The qualifications, Which cannot discern betwixt their right hand, and their left hand.
in which these parts Are considerable. 1. The receptacle, Wherein. 2. The season, are. 3. The treasures, Persons. 4. The quantity, Sixscore thousand. 5. The surplus, More. 6. The qualifications, Which cannot discern betwixt their right hand, and their left hand.
First, for the Receptacle, Wherein. Elsewhere had been no credit to Nineveh, but that Nineveh was the place, in which such choise things are to be found, this is honour, Wherein. From hence observe, that Happinesse must carry with it an Appropriation;
First, for the Receptacle, Wherein. Elsewhere had been no credit to Nineveh, but that Nineveh was the place, in which such choice things Are to be found, this is honour, Wherein. From hence observe, that Happiness must carry with it an Appropriation;
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what matter though thousands be recorded for fortunate persons, if thy name be not put into the Catalogue? or that never such great multitudes are in the bath,
what matter though thousands be recorded for fortunate Persons, if thy name be not put into the Catalogue? or that never such great Multitudes Are in the bath,
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if thou dost not step in with them? A man hath joy by the answer of his mouth. Prov. 15.23. when a mans own mouth can speak satisfactorily, and feelingly for that which should truly blesse.
if thou dost not step in with them? A man hath joy by the answer of his Mouth. Curae 15.23. when a men own Mouth can speak satisfactorily, and feelingly for that which should truly bless.
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Why shouldst thou destroy thy self? Eccles. 7.16. He doth destroy himself, which doth not principally make sure, that which is proper for his own preservation.
Why Shouldst thou destroy thy self? Eccles. 7.16. He does destroy himself, which does not principally make sure, that which is proper for his own preservation.
and acquireth nothing, is like the fool, which foldeth his hands together, and eateth his own flesh. Eccles. 4.5. for should he onely see other men put meat into their mouths, and not feed himselfe;
and acquireth nothing, is like the fool, which foldeth his hands together, and Eateth his own Flesh. Eccles. 4.5. for should he only see other men put meat into their mouths, and not feed himself;
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Therefore let not the blessing be mistaken, but let it be individually our own, as ye see it was Ninevehs happiness to have this felicity with a restriction,
Therefore let not the blessing be mistaken, but let it be individually our own, as you see it was Ninevehs happiness to have this felicity with a restriction,
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if we be satisfied with the endeavours of others to attain to great things, and have not the like affections to make our selves happy, we are but like the fishes, gladioli, as Themistocles said of Eretrienses, which carry a sword upon their backs, but have no heart within.
if we be satisfied with the endeavours of Others to attain to great things, and have not the like affections to make our selves happy, we Are but like the Fish, gladioli, as Themistocles said of Eretrienses, which carry a sword upon their backs, but have no heart within.
Let every man prove his own work, that he may have rejoycing in himself alone, and not in another. Gal. 6.4. Oh let us not talk of dainties, and tast no delicacies our selves;
Let every man prove his own work, that he may have rejoicing in himself alone, and not in Another. Gal. 6.4. O let us not talk of dainties, and taste no delicacies our selves;
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for though this were no where else to be seen, yet in Nineveh it was to be found, Wherein. The Lord doth rain upon one City, and not upon another! The wind bloweth where it listeth.
for though this were no where Else to be seen, yet in Nineveh it was to be found, Wherein. The Lord does rain upon one city, and not upon Another! The wind blows where it lists.
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Amongst the Spartanes, they were persons highly favoured, which got the publique Banquet, to whom it was said, The City doth honour thee with this Feast.
among the Spartans, they were Persons highly favoured, which god the public Banquet, to whom it was said, The city does honour thee with this Feast.
They were men specially respected by the Athenians, which were graced so far as to have entertainment in the Prytaneum. It was L. Minutius onely, that got the golden bullock;
They were men specially respected by the Athenians, which were graced so Far as to have entertainment in the Prytaneum. It was L. Minutius only, that god the golden bullock;
What should I speak of more? Particular preheminences happen, as God doth command the blessing. Levit. 25.21. oh then, be ye privy to your own priviledges, use not things conferred, as if they were inbred.
What should I speak of more? Particular preeminences happen, as God does command the blessing. Levit. 25.21. o then, be you privy to your own privileges, use not things conferred, as if they were inbred.
For do ye hold all things in Frank-almoigne, and yet will yet not know your own Benefaciour? are blessings Donatives, and yet will ye not acknowledge your distinguishing God? yes, such things as cannot be espied elsewhere, are seen in you;
For do you hold all things in Frank-almoigne, and yet will yet not know your own Benefaciour? Are blessings Donatives, and yet will you not acknowledge your distinguishing God? yes, such things as cannot be espied elsewhere, Are seen in you;
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for Nineveh is not only That great City, but that great Receptacle, Wherein. To have a name to live, and to be dead, is to be but a great stinking Carrion.
for Nineveh is not only That great city, but that great Receptacle, Wherein. To have a name to live, and to be dead, is to be but a great stinking Carrion.
There are a generation of men, which are pure in their own eyes, but if their purity do reach no further then their own fight, they are the botches of the World;
There Are a generation of men, which Are pure in their own eyes, but if their purity do reach no further then their own fight, they Are the botches of the World;
hee must be as great in acting, as he was in scrupling, or else that will happen to him which did happen to the young Questioner, to go away sorrowfull. It is not enough to say with Laodicea, I am rich,
he must be as great in acting, as he was in Scrutining, or Else that will happen to him which did happen to the young Questioner, to go away sorrowful. It is not enough to say with Laodicea, I am rich,
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such great conceited Creatures are but like the great Temple of Apollo in the Island Chemnis, which wanting a foundation is puffed up and down, with every gust of wind;
such great conceited Creatures Are but like the great Temple of Apollo in the Island Chemnis, which wanting a Foundation is puffed up and down, with every gust of wind;
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or there is nothing left in them (as Antipater said of Demades the Oratour) but just as there was in the sacrifices of the Heathen, besides the belly and the tongue;
or there is nothing left in them (as Antipater said of Demades the Orator) but just as there was in the Sacrifices of the Heathen, beside the belly and the tongue;
Great expressions must justify great titles, as Nineveh was called That great City, and hath great things to be manifested in it, it was a singular Receptacle, VVherein.
Great expressions must justify great titles, as Nineveh was called That great city, and hath great things to be manifested in it, it was a singular Receptacle, Wherein.
what operation in spent druggs? what tast in dead wine? a sithy garment is fit to be left off, a withered beauty is not looked upon with an eye of pleasure.
what operation in spent drugs? what taste in dead wine? a sithy garment is fit to be left off, a withered beauty is not looked upon with an eye of pleasure.
Who can call him Owner that hath wasted his estate? or Conquerour, that hath lost the Field? no, that which is wanting cannot be numbred. Eccles. 1.15. Felicity is then extinct, the full bowl of welfare is drunk out to the last drop, there is nothing left but a thousand perishing figures to be seen.
Who can call him Owner that hath wasted his estate? or Conqueror, that hath lost the Field? no, that which is wanting cannot be numbered. Eccles. 1.15. Felicity is then extinct, the full bowl of welfare is drunk out to the last drop, there is nothing left but a thousand perishing figures to be seen.
What beauty is in a consumed thing? No, desolate Babylon is like the rayment of them which are slain, thrust through with a sword. Es. 14.19. Broken Moab is like a vessell wherein there is no pleasure. Jer. 48.38. That is the true happinesse therefore, which is come to no diminution, or abatement, where the spring doth not fail, but the waters are sure. Esa. 33.16. where the clusters are not lessened, but the presses are full, and the fats overflow. Joel. 3.13. where the might, and magnificence, honour, and splendour of a people is as apparent as ever;
What beauty is in a consumed thing? No, desolate Babylon is like the raiment of them which Are slave, thrust through with a sword. Es. 14.19. Broken Moab is like a vessel wherein there is no pleasure. Jer. 48.38. That is the true happiness Therefore, which is come to no diminution, or abatement, where the spring does not fail, but the waters Are sure. Isaiah 33.16. where the clusters Are not lessened, but the presses Are full, and the fats overflow. Joel. 3.13. where the might, and magnificence, honour, and splendour of a people is as apparent as ever;
Nineveh had been happy, and Nineveh still is happy, Wherein are. Would we not fly from God, he would never be weary of spreading his wings over us, would we not cast off his protection, we might continually take Sanctuary in him.
Nineveh had been happy, and Nineveh still is happy, Wherein Are. Would we not fly from God, he would never be weary of spreading his wings over us, would we not cast off his protection, we might continually take Sanctuary in him.
The eternal would be our refuge, and we should be safe under his everlasting armes. Deu. 33.27. he would settle blessings upon us by a covenant of salt, Num. 18.19.
The Eternal would be our refuge, and we should be safe under his everlasting arms. Deu. 33.27. he would settle blessings upon us by a Covenant of salt, Num. 18.19.
See it in Nineveh, it had been happy, it is happy, Wherein are. Secondly, This exhorts us to preserve our felicity, we are not yet deprived of blessings:
See it in Nineveh, it had been happy, it is happy, Wherein Are. Secondly, This exhorts us to preserve our felicity, we Are not yet deprived of blessings:
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no, Wherein are. What? are, and are not? are we weary of welfare? do we begin to loath Mannah? have we dwelt so long in Canaan, that we know not the worth of a Land of promise? Yes, we are even satiated with comforts, and nauseate our present state;
no, Wherein Are. What? Are, and Are not? Are we weary of welfare? do we begin to loath Manna? have we dwelled so long in Canaan, that we know not the worth of a Land of promise? Yes, we Are even satiated with comforts, and nauseate our present state;
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It is said of Alexius Comnenus, that when upon the day of his inauguration, he subscribed the Creed in a slow trembling manner, it was an ominous sign to all, what a wicked man he would prove, and how nigh the ruine of the Empire was at hand;
It is said of Alexius Comnenus, that when upon the day of his inauguration, he subscribed the Creed in a slow trembling manner, it was an ominous Signen to all, what a wicked man he would prove, and how High the ruin of the Empire was At hand;
so we which have thus violated the faith, and are come to such a sloathfulnesse and lukewarmnesse in Religion, it doth presage that our very inwards are corrupted,
so we which have thus violated the faith, and Are come to such a slothfulness and lukewarmness in Religion, it does presage that our very inward Are corrupted,
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When Philip the last King of Macedonia, a little before the great battel which he faught with Flaminius, stepped up upon the top of a sepulchre, to make an Oration to his Souldiers, it foretold a sad event of the issue of the fight;
When Philip the last King of Macedonia, a little before the great battle which he fought with Flaminius, stepped up upon the top of a Sepulchre, to make an Oration to his Soldiers, it foretold a sad event of the issue of the fight;
if there were some eminent things in us, yet can we say, there are: Oh that unclean shew-bread did not stand upon the Table of the Lord, that the pure mettall were not taken out of the golden Candlestick, that we had not made breach of wedlock,
if there were Some eminent things in us, yet can we say, there Are: O that unclean shewbread did not stand upon the Table of the Lord, that the pure mettle were not taken out of the golden Candlestick, that we had not made breach of wedlock,
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or scandalous to profession, then inconstancy? who put these new hearts into our bosomes? who taught our tongues these strange soloecisms? Those things deserve disgrace, which wax saint in the midst of their endeavours.
or scandalous to profession, then inconstancy? who put these new hearts into our bosoms? who taught our tongues these strange solecisms? Those things deserve disgrace, which wax saint in the midst of their endeavours.
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an unshapen un-ented Nothing hath set up and set forth this specious and spacious Universe) after the had made his coorse peeces, brought forth at last Man,
an unshapen un-ented Nothing hath Set up and Set forth this specious and spacious Universe) After the had made his course Pieces, brought forth At last Man,
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the rare extract, or Elixir of all created things, yea the twist of things visible and invisible, a natural Phoenix, a supernatural Seraphim closed up in one skin.
the rare extract, or Elixir of all created things, yea the twist of things visible and invisible, a natural Phoenix, a supernatural Seraphim closed up in one skin.
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for if they were intellectuall, he was wise; if they were indeficient, he was immortall; if they were shining, he was bright; Crowned with glory and honour;
for if they were intellectual, he was wise; if they were indeficient, he was immortal; if they were shining, he was bright; Crowned with glory and honour;
he was made by consultation, the rest of the Creatures God made by his authority; there was but a Fiat, let it be made, and every thing received a being:
he was made by consultation, the rest of the Creatures God made by his Authority; there was but a Fiat, let it be made, and every thing received a being:
but man it was that carried the commanding sword, for all Creatures were made subject to him, in so much, that Hugo doth bring in the whole Creation, crying out to man, See O man how the Lord loved the, he made me to serve thee, that thou mightest serve him, me for thee, and thee for himself;
but man it was that carried the commanding sword, for all Creatures were made Subject to him, in so much, that Hugo does bring in the Whole Creation, crying out to man, See Oh man how the Lord loved thee, he made me to serve thee, that thou Mightest serve him, me for thee, and thee for himself;
Py•hagoras had a thigh like gold, and was every where so beautifull, that his schollars thought him to be Apollo. Magnes of Smyrna, was so comely, that he was carried up and down from City to City to be seen, and the Magnesians were so taken with him, that the very sight of him bereft them of their judgment.
Py•hagoras had a thigh like gold, and was every where so beautiful, that his Scholars Thought him to be Apollo. Magnes of Smyrna, was so comely, that he was carried up and down from city to city to be seen, and the Magnesians were so taken with him, that the very sighed of him bereft them of their judgement.
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Antinous a Bithi•tan, was so admired by Adrian the Emperour for his rare feature, that the Emperour at his death built a Temple for him at Mantinea, a City in Egypt,
Antinous a Bithi•tan, was so admired by Adrian the Emperor for his rare feature, that the Emperor At his death built a Temple for him At Mantinea, a city in Egypt,
But if all the pure complexions that ever were upon earth could be presented, what were they to my matchlesse Paragon? to amiable Adam? No, God himselfe was so rapt with him, that he seemed to be the pleasure of the heavenly eye,
But if all the pure complexions that ever were upon earth could be presented, what were they to my matchless Paragon? to amiable Adam? No, God himself was so rapt with him, that he seemed to be the pleasure of the heavenly eye,
but so soon as Man was created, it is said, God saw every thing that he had made, and behold it was very good, Gen. 1.31. as if the making of Man had added an Ornament to the whole Creation;
but so soon as Man was created, it is said, God saw every thing that he had made, and behold it was very good, Gen. 1.31. as if the making of Man had added an Ornament to the Whole Creation;
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and indeed it was so, for God doth take this Creature as the principall Impress both of his power and honour, Man is the glory of God, 1 Cor 11.7. What should I speak more of this peerlesse Creature? he is so excellent, that he is Gods intimate favorite, God doth weare his Crown, sit in his Throne, spread out his wings, stretch forth his right hand, open his brest, listen with his ear, search with his eye, give Lawes, Covenants, Promises, Visions, Inspirations, infusions, Mysteries, Sacraments, meerly for mans benefit;
and indeed it was so, for God does take this Creature as the principal impress both of his power and honour, Man is the glory of God, 1 Cor 11.7. What should I speak more of this peerless Creature? he is so excellent, that he is God's intimate favourite, God does wear his Crown, fit in his Throne, spread out his wings, stretch forth his right hand, open his breast, listen with his ear, search with his eye, give Laws, Covenants, Promises, Visions, Inspirations, infusions, Mysteres, Sacraments, merely for men benefit;
God made the world for Man, and he hath dressed up his own Court for Man, that he might see his face, enter into his joy, live in his sight, and reign in his presence:
God made the world for Man, and he hath dressed up his own Court for Man, that he might see his face, enter into his joy, live in his sighed, and Reign in his presence:
that it is man that finds out all the rare inventions, studies out hidden causes, the Day book of present Accidents, the library of Antiquities, eminent in disquisitions, famous in experiments, sounding the depth of the Seas, taking the heighth of the Stars, not an Herb but he doth know the virtue of it, not a Gem but he doth understand the value of it, skilled in the variations of nature, vicissitudes of events, changes of States, in Mineralls,
that it is man that finds out all the rare Inventions, studies out hidden Causes, the Day book of present Accidents, the library of Antiquities, eminent in disquisitions, famous in experiments, sounding the depth of the Seas, taking the height of the Stars, not an Herb but he does know the virtue of it, not a Gem but he does understand the valve of it, skilled in the variations of nature, vicissitudes of events, changes of States, in Minerals,
and Meteors, Thunders, and Comets, Influences and Constellations, as if he had a Chamber in the bowels of the earth, a Closet under the hollow of the Moon,
and Meteors, Thunders, and Comets, Influences and Constellations, as if he had a Chamber in the bowels of the earth, a Closet under the hollow of the Moon,
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Oh Man, what weight, and wonder do there lie couched in thee? Lord what is man that thou shouldst be so mindfull of him? and the son of man, that thou shouldst so regard him? But Lord, what is man that he should be so unmindfull of himself? and the Son of man, that hee should so little regard himself? Oh Man,
O Man, what weight, and wonder doe there lie couched in thee? Lord what is man that thou Shouldst be so mindful of him? and the son of man, that thou Shouldst so regard him? But Lord, what is man that he should be so unmindful of himself? and the Son of man, that he should so little regard himself? O Man,
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where are thy primitive engravings? where are thy Creation prints? Oh Lucifer how art thou fallen from Heaven thou Son of the Morning? Lucifer is become Noctifer, instead of a Moning-star, a Night-Orbe, a Star fit only to shine in Hades, the Region of darknesse;
where Are thy primitive engravings? where Are thy Creation prints? O Lucifer how art thou fallen from Heaven thou Son of the Morning? Lucifer is become Noctifer, instead of a Moning-star, a Night-Orbe, a Star fit only to shine in Hades, the Region of darkness;
So oh Man, how hast thou eclipsed thy brightnesse? where is thy wonted fulgour? where are thy morning beams? no, thou art now instead of a wonder, an astonishment, and fright;
So o Man, how hast thou eclipsed thy brightness? where is thy wonted fulgour? where Are thy morning beams? no, thou art now instead of a wonder, an astonishment, and fright;
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as Amigonus the second, when a debauched Souldier came to ask his Fathers Salary, said to him, no, I pay stipends to Souldiers, not for their Father's, but their own vertues.
as Amigonus the second, when a debauched Soldier Come to ask his Father's Salary, said to him, no, I pay Stipends to Soldiers, not for their Father's, but their own Virtues.
setting aside thy visage what affections, or actions hast thou to declare thy selfe to be Man? thou hast beauty in thee to be the Lure of thy Iusts, strength to be the Club of thy passions, wisdom to be the Craftmaster of thy damned policies, dominion to be the Rentgatherer of thy covetousnesse,
setting aside thy visage what affections, or actions hast thou to declare thy self to be Man? thou hast beauty in thee to be the Lure of thy Jousts, strength to be the Club of thy passion, Wisdom to be the Craftmaster of thy damned policies, dominion to be the Rentgatherer of thy covetousness,
what man-like thing is there discernable in thee? no, thou hast perverted every excellent thing in thee to the satisfying of thine own vitious, and pernicions desires, and designs.
what manlike thing is there discernible in thee? no, thou hast perverted every excellent thing in thee to the satisfying of thine own vicious, and pernicious Desires, and designs.
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that Man which was the Inhabitant of Paradise, the Lord of the Earth, the Citisen of Heaven, the domesticall servant of the Lord of Sabboths, the brother of blessed spirits,
that Man which was the Inhabitant of Paradise, the Lord of the Earth, the Citizen of Heaven, the domestical servant of the Lord of Sabbaths, the brother of blessed spirits,
but he doth wallow in the mire, and doth he down in dung, which hath mind of nothing but inhumane, barbarous, obscene, filthy, beastly, and brutish things.
but he does wallow in the mire, and does he down in dung, which hath mind of nothing but inhumane, barbarous, obscene, filthy, beastly, and brutish things.
for the Devill is his Companion, and Counsellor, his Leader, and Lawmaker; no Conjurer more conversant with his black Daemon, nor Witch with her familiar spirit.
for the devil is his Companion, and Counsellor, his Leader, and Lawmaker; no Conjurer more conversant with his black Daemon, nor Witch with her familiar Spirit.
Insomuch that it may be said to too many, that the God of this World hath blinded their minds, that the Prince of the air doth work in the children of disobedience, that a lying spirit is in their mouths, that the Angell of the bottomlesse pit hath locked them up in close prison, that they are of their Father the Devill, that the Devill is entred into their hearts,
Insomuch that it may be said to too many, that the God of this World hath blinded their minds, that the Prince of the air does work in the children of disobedience, that a lying Spirit is in their mouths, that the Angel of the bottomless pit hath locked them up in close prison, that they Are of their Father the devil, that the devil is entered into their hearts,
As Cornelia being the Mother of the Gracchi, she brought forth her two sons, and said to the Romane Ladies, which delighted in other things, These are my Ornaments, so when ye have viewed all the principall things within your walls, yet these are your true Glories.
As Cornelia being the Mother of the Gracchi, she brought forth her two Sons, and said to the Roman Ladies, which delighted in other things, These Are my Ornament, so when you have viewed all the principal things within your walls, yet these Are your true Glories.
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As pastures are not gracefull without Heards, so no more are Cities without Inhabitants. As Lycurgus called men, the walls of Cities, so are they the Decorements of Cities;
As pastures Are not graceful without Heards, so no more Are Cities without Inhabitants. As Lycurgus called men, the walls of Cities, so Are they the Decorements of Cities;
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Oh why then do ye strip your walls of their best hangings? trample upon your treasures? abase your City-stock? vilify Men? It grieveth me to see with what wonder ye do look upon other things, with what contempt upon your Citisens;
O why then do you strip your walls of their best hangings? trample upon your treasures? abase your City-stock? vilify Men? It Grieveth me to see with what wonder you do look upon other things, with what contempt upon your Citizens;
Is there a more dying grone amongst you than for the neglect of these living souls? is there a shriller yell amongst you than the passionate cry of the oppressed? But let there be lesse pride,
Is there a more dying groan among you than for the neglect of these living Souls? is there a shriller yell among you than the passionate cry of the oppressed? But let there be less pride,
that the mire in the streets is not worse, then the filth of your behaviours, that the great blomishes within the walls are the skars of your conversations;
that the mire in the streets is not Worse, then the filth of your behaviours, that the great blomishes within the walls Are the skars of your conversations;
what is your City-sword, Seal, Hall, Bench no, these are but dumb and dead ensigns, the honour of a City is in the Citizens, the Persons. Wherein are persons.
what is your City sword, Seal, Hall, Bench no, these Are but dumb and dead ensigns, the honour of a city is in the Citizens, the Persons. Wherein Are Persons.
Fourthly, This doth serve to fright men from blood-shed, for the sacking of a City is nothing like to the slaughtering of the Persons. If men be of such value,
Fourthly, This does serve to fright men from bloodshed, for the sacking of a city is nothing like to the slaughtering of the Persons. If men be of such valve,
Oh these Cains, and Doegs, and Alimeleches, and Hazaels, and Herods, how detestable are they both to God and man? They are so partiall in their own crimes, that they think the guilt blood-shed can be washed away with a little River water, which do suppose that the steyn of blood-shed is gone so soon as they have sheathed their swords;
O these Cains, and Doegs, and Alimeleches, and Hazaels, and Herods, how detestable Are they both to God and man? They Are so partial in their own crimes, that they think the guilt bloodshed can be washed away with a little River water, which do suppose that the stein of bloodshed is gone so soon as they have sheathed their swords;
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And how is that but out of hatred, if a man should shed one drop of blood more then that which is necessary, out of insolency and blood-thirstinesse? The lives of the vanquished are not wholly at the mercy of the Conqueror, he had need distinguish well between a Conqueror and a Cut-throat:
And how is that but out of hatred, if a man should shed one drop of blood more then that which is necessary, out of insolency and bloodthirstiness? The lives of the vanquished Are not wholly At the mercy of the Conqueror, he had need distinguish well between a Conqueror and a Cutthroat:
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What dreadfull examples of cruelty do we meet withall in ages? Pericles (as Plut. reporteth) exterminating the Calcidenses, and Estienses. The French, after the defeat at Thermopylae (as Pausanias saith) destroying the Callienses to a man, plucking the Children from their Mothers brests,
What dreadful Examples of cruelty do we meet withal in ages? Pericles (as Plutarch Reporteth) exterminating the Calcidenses, and Estienses. The French, After the defeat At Thermopylae (as Pausanias Says) destroying the Callienses to a man, plucking the Children from their Mother's breasts,
and killing them, tearing in pieces the marriagable virgins, so that happy were they which could get a Frenchmans sword to dye upon without further torture.
and killing them, tearing in Pieces the marriageable Virgins, so that happy were they which could get a Frenchmans sword to die upon without further torture.
Sylla, slaying twelve thousand in one City of Preneste. Attila 30000 at the sacking of Rome. Abderamen an hundred thousand at one battell in Gallicia. Marius so busie in killing his Country-men, that he wished himselfe the onely Roman to be left alone:
Sylla, slaying twelve thousand in one city of Preneste. Attila 30000 At the sacking of Room. Abderamen an hundred thousand At one battle in Gallicia. Marius so busy in killing his Countrymen, that he wished himself the only Roman to be left alone:
and leave the world a wildernesse? Wounds are their feats of activity, blood their cordiall, crying groans their musick, gastly faces their looking-glasses, shivered bones the reliques of their puissance,
and leave the world a Wilderness? Wounds Are their feats of activity, blood their cordial, crying groans their music, ghastly faces their Looking-glasses, shivered bones the Relics of their puissance,
and to be courteous and tender-hearted one towards another, and to love one another with a pure heart fervently, are so unsainted, that if we speak with the tongue of men and Angels,
and to be courteous and tender-hearted one towards Another, and to love one Another with a pure heart fervently, Are so unsainted, that if we speak with the tongue of men and Angels,
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Whence come Wars? whence come contentions? are they not from hence, even from the lusts that are in your members? And are lusts justifiable pleaders at Gods Throne? Is there a judge? is the reckoning hastening on? will blood be one of the most criminall guilts at that Tribunal? then how ought we to skreen and riddle our soules concerning the steyn of blood-shed? He which hath slayn his brother,
Whence come Wars? whence come contentions? Are they not from hence, even from the Lustiest that Are in your members? And Are Lustiest justifiable pleaders At God's Throne? Is there a judge? is the reckoning hastening on? will blood be one of the most criminal guilts At that Tribunal? then how ought we to skreen and riddle our Souls Concerning the stein of bloodshed? He which hath slain his brother,
how many then were there of riper age? From hence observe, That a great blessing to a Citty, is, to abound in people, for a true City is a numerous multitude; yea,
how many then were there of riper age? From hence observe, That a great blessing to a city, is, to abound in people, for a true city is a numerous multitude; yea,
Who can tell? Who can number? when such a loud peal is rung within the walls, that a City is full of noise, Isai. 22.2. when there is such a crowd for room, that the place is too narrow for men to dwell in, Isai. 49.19.
Who can tell? Who can number? when such a loud peal is rung within the walls, that a city is full of noise, Isaiah 22.2. when there is such a crowd for room, that the place is too narrow for men to dwell in, Isaiah 49.19.
when new hangings must be bought for such a large family, or new Bedsteads, set up for the plenty of guests, that come to lodge there, that a City doth spread out the Curtains of her habitations,
when new hangings must be bought for such a large family, or new Bedsteads, Set up for the plenty of guests, that come to lodge there, that a city does spread out the Curtains of her habitations,
Es. 54.2, 3. When such a flood of Inhabitants doth seem to stream in the streets, that the Citizens are like many waters. Rev. 17.1. when such swarms of living souls do skip up and down in the streets, that they are as the grashoppers for multitude. Judg. 6.5.
Es. 54.2, 3. When such a flood of Inhabitants does seem to stream in the streets, that the Citizens Are like many waters. Rev. 17.1. when such swarms of living Souls do skip up and down in the streets, that they Are as the grasshoppers for multitude. Judges 6.5.
When the sandheaps do scarce exceed the number of their lovely issues, the fruitfull Mothers seeming to have gotten shoals and shores of progenies into their wombs, the ofspring of their bowels being as the gravell. Esai 48.19.
When the sandheaps do scarce exceed the number of their lovely issues, the fruitful Mother's seeming to have got shoals and shores of progenies into their wombs, the offspring of their bowels being as the gravel. Isaiah 48.19.
the waies seem to be too streight for frequency of passengers. If it should be said to you, as it is Num. 1.40. Take the sum of the people, or, give in the full tale. 1 Sam. 18.27. what troops might here march forth? what armies might be drawn out? Armorica (Bretaigne) in France, was so thinned of men after the wars of Maximian, that it was afraid, that the Country should be drained of the old Inhabitant;
the ways seem to be too straight for frequency of passengers. If it should be said to you, as it is Num. 1.40. Take the sum of the people, or, give in the full tale. 1 Sam. 18.27. what troops might Here march forth? what armies might be drawn out? Armorica (Brittany) in France, was so thinned of men After the wars of Maximian, that it was afraid, that the Country should be drained of the old Inhabitant;
yea, we might almost say to you, that ye are a great people, which cannot be numbred, or counted. 1 Kings 3.8. ye know the bounds of your City, but which of you all do know the vastnesse of your Inhabitants? oh your Vine doth hang full of clusters, your ricks stand thick with corn, ye have a rich Banquet served up with variety of services, your quarry is large, your book in solio hath so many pages in it, that there want figures to number them;
yea, we might almost say to you, that you Are a great people, which cannot be numbered, or counted. 1 Kings 3.8. you know the bounds of your city, but which of you all do know the vastness of your Inhabitants? o your Vine does hang full of clusters, your ricks stand thick with corn, you have a rich Banquet served up with variety of services, your quarry is large, your book in Solar hath so many pages in it, that there want figures to number them;
how much liquor is there in this spacious Winepresse? how many sockets with bright lights shining in them are there in this mighty Branch? Oh ye are a great City, and a great People.
how much liquour is there in this spacious Winepress? how many sockets with bright lights shining in them Are there in this mighty Branch? O you Are a great city, and a great People.
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If blossoming, and budding, and filling a place with fruit be a blessing, how high ought the tone of your Magnificat to be? the sound of your hymn ought to be little inferiour to the noise of the Hallelujah in Heaven.
If blossoming, and budding, and filling a place with fruit be a blessing, how high ought the tone of your Magnificat to be? the found of your hymn ought to be little inferior to the noise of the Hallelujah in Heaven.
It is a blessing when God doth fill the face of the world with Cities. Esay 14.21. but it is a greater blessing when God doth fill the face of a City with the amiablenesse of Inhabitants;
It is a blessing when God does fill the face of the world with Cities. Isaiah 14.21. but it is a greater blessing when God does fill the face of a city with the amiableness of Inhabitants;
and wild wildernesses, Orch-yards, and Gardens. Ye have the double blessing amongst you, the blessing of the backet, and store. Deut. 28.5. and the blessing of the breast and womb. Gen. 49.25. What a large Ordinary is this City? how many Tables are there, here every day spread to satisfie hunger? what a spacious Bedehamber is this City? how many Couches are there every night here prepared to refresh weary souls? What a spring of people is there here? the breath of life never stirred quicker in such a quantity of ground.
and wild Wildernesses, Orchards, and Gardens. You have the double blessing among you, the blessing of the backet, and store. Deuteronomy 28.5. and the blessing of the breast and womb. Gen. 49.25. What a large Ordinary is this city? how many Tables Are there, Here every day spread to satisfy hunger? what a spacious Bedehamber is this city? how many Couches Are there every night Here prepared to refresh weary Souls? What a spring of people is there Here? the breath of life never stirred quicker in such a quantity of ground.
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Nature here doth shew her organizing art; this is one of her gendring Receptacles. The Myrmidons were so many, that they were said to be begotten of Pismires;
Nature Here does show her organizing art; this is one of her gendering Receptacles. The Myrmidons were so many, that they were said to be begotten of Pismires;
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the Curetes are reported to be begotten by a stroke upon a Mountain, and living persons do here so abound, that they seem rather to be strook out, then brought forth;
the Curetes Are reported to be begotten by a stroke upon a Mountain, and living Persons do Here so abound, that they seem rather to be strook out, then brought forth;
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ye are the skinned, and fleshed City, the true Corporation indeed, for here are enow to make up not only a body Politique, but a Republique of bodies;
you Are the skinned, and fleshed city, the true Corporation indeed, for Here Are enough to make up not only a body Politique, but a Republic of bodies;
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the branches have almost as much timber, as the stock of the tree, the land without the inclosure is almost as fruitfull as the ground within the hedge;
the branches have almost as much timber, as the stock of the tree, the land without the enclosure is almost as fruitful as the ground within the hedge;
dt n2 vhb av c-acp d n1, c-acp dt n1 pp-f dt n1, dt n1 p-acp dt n1 vbz av p-acp j c-acp dt n1 p-acp dt n1;
But are the people treasures? are ye affected with these treasures? have ye done honour to the Lord of the Mine, that your City is sprinkled, scattered, heaped,
But Are the people treasures? Are you affected with these treasures? have you done honour to the Lord of the Mine, that your city is sprinkled, scattered, heaped,
and wedged with these treasure? that yee are filled with these pretious and pleasant riches (as Solomon saith) that these glistering pieces are in every corner, that your wealth cannot be told, that there is no end of your riches? did ye ever open your Coffers? look upon your riches? blesse your selves,
and wedged with these treasure? that ye Are filled with these precious and pleasant riches (as Solomon Says) that these glistering Pieces Are in every corner, that your wealth cannot be told, that there is no end of your riches? did you ever open your Coffers? look upon your riches? bless your selves,
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and blesse your God in this abundance? oh if a multitude in the Hebrew doth come of a verb that signifies to make a noise, and to congregate in Greek doth intimate as much as the sand,
and bless your God in this abundance? o if a multitude in the Hebrew does come of a verb that signifies to make a noise, and to congregate in Greek does intimate as much as the sand,
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if there be no greater happinesse than to see a people led like a flock: Psalm. 77.20. and to have the noise of a multitude in the mountains, as of a great people. Esa. 13.4. and to have people to flow to the mountain of the Lord. Micah. 4.1. and to have them encrease, as they have increased, and to be sown amongst the people.
if there be no greater happiness than to see a people led like a flock: Psalm. 77.20. and to have the noise of a multitude in the Mountains, as of a great people. Isaiah 13.4. and to have people to flow to the mountain of the Lord. micah. 4.1. and to have them increase, as they have increased, and to be sown among the people.
Did all the bells in the City ever ring, the trumpets blow, and the wind-instruments play, I mean your thankfull lips make melody to the Lord for the People? No, I doubt ye have forgotten your people, that though they daily face you,
Did all the Bells' in the city ever ring, the trumpets blow, and the wind-instruments play, I mean your thankful lips make melody to the Lord for the People? No, I doubt you have forgotten your people, that though they daily face you,
What Hecatomb have ye ever offered for this numerous blessing? Have ye ever sung Hosannah in the highest for this high mercy? I question whether ye have an Altar in the City for this service,
What Hecatomb have you ever offered for this numerous blessing? Have you ever sung Hosannah in the highest for this high mercy? I question whither you have an Altar in the city for this service,
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and wrot in the bottom, Sit nomen Domint benedidum, Let the name of he Lord be praised for this populous City? No, I am afraid ye have too much silence, closing up your lips,
and wrote in the bottom, Fit Nome Domine benedidum, Let the name of he Lord be praised for this populous city? No, I am afraid you have too much silence, closing up your lips,
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and too much ingratitude sticking upon your heart strings, that God hath not heard from you a great while concerning the state, welfare, prosperity, innumerability of the City;
and too much ingratitude sticking upon your heart strings, that God hath not herd from you a great while Concerning the state, welfare, Prosperity, innumerability of the city;
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Study the flesh-song, the womb-streynes, as ye have the people-blessing, so learn the People-ditty; let young Men and Maydens, old men and Babes, Bride grooms and Brides, Masters and Servants, Liverymen and Senators, Princes and Judges, Closets and Galleries, Chambers and Chappels, Towers and Temples, City and Suburbs, Heaven and earth, eccho and rebound with varied notes, of a Canticle upon the Persons. For that Persons in great multitudes, are a great blessing, ye may see it here by Nineveh, who hath it mentioned as her high felicity, to reckon Persons by thousands. Wherein are sixscore thousand persons.
Study the flesh-song, the womb-streynes, as you have the people-blessing, so Learn the People-ditty; let young Men and Maidens, old men and Babes, Bride grooms and Brides, Masters and Servants, Liverymen and Senators, Princes and Judges, Closets and Galleries, Chambers and Chapels, Towers and Temples, city and Suburbs, Heaven and earth, echo and rebound with varied notes, of a Canticle upon the Persons. For that Persons in great Multitudes, Are a great blessing, you may see it Here by Nineveh, who hath it mentioned as her high felicity, to reckon Persons by thousands. Wherein Are sixscore thousand Persons.
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But if the Arrow that flyeth at noon day, Psal, 91.5. should glide amongst you, how many wounded brests would there be? If God should send the Pestilence amongst you after the manner of Egypt, Amos 4.10. with as consident a foot as ye now walk, yet then with the Magitians of Egypt, ye would not be able to stand because of the boyles, Exod. 9.11.
But if the Arrow that flies At noon day, Psalm, 91.5. should glide among you, how many wounded breasts would there be? If God should send the Pestilence among you After the manner of Egypt, Amos 4.10. with as confident a foot as you now walk, yet then with the Magicians of Egypt, you would not be able to stand Because of the boils, Exod 9.11.
If Aetius, Aretaeus, Rasis, Rondeletius, Albucasis, Azaramias, Baria, Papillia, Chelmetius, Fernelius, Fallopius, Georgius Pistorius, Georgius Cusnerus, Guido de Canliato, Gulielmus de Saliceto, with the most expert Physitians that ever lived, were then teaching you the art how to make Confections, Electuaries, Pilles, Pomanders, Cordials, Epithymes, Frontals, Funtanels,
If Aetius, Aretaeus, Rasis, Rondeletius, Albucasis, Azaramias, Baria, Papillia, Chelmetius, Fernelius, Fallopius, George Pistorius, George Cusnerus, Guido de Canliato, William de Saliceto, with the most expert Physicians that ever lived, were then teaching you the art how to make Confections, Electuaries, Pills, Pomanders, Cordials, Epithymes, Frontals, Funtanels,
and to make new sires, and fumigations of Storax, Calamint, Labdanum, Ireos, Nemphar, Dragagant, Withy-cole, and a thousand other materials for pure smoaks to expell ill sents;
and to make new sire's, and fumigations of Storax, Calamint, Labdanum, Ireos, Nemphar, Dragagant, Withy-cole, and a thousand other materials for pure smokes to expel ill sents;
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Is there a more terrible and dismall blow, then that of the Pestilence? No, it is the noysome pestilence, Psa. 91.3. and if this stinche come up into your nostrils ye are gone, God will make you then smite with the hand, stamp with the foot, and cry alas, Ezech. 6.21.
Is there a more terrible and dismal blow, then that of the Pestilence? No, it is the noisome pestilence, Psa. 91.3. and if this stinche come up into your nostrils you Are gone, God will make you then smite with the hand, stamp with the foot, and cry alas, Ezekiel 6.21.
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for I will smite them with the Pestilence, and disinherit them, Num. 14.12. There is nothing but a burying-place to be seen, where a Pestilence doth cleave to a place, Deut. 28.21. Behold a pale horse, and he that sat upon it was death, Rev. 6.8.
for I will smite them with the Pestilence, and disinherit them, Num. 14.12. There is nothing but a burying-place to be seen, where a Pestilence does cleave to a place, Deuteronomy 28.21. Behold a pale horse, and he that sat upon it was death, Rev. 6.8.
I read of fourteen thousand seven hundred, that dyed in one plague, Num. 16.49. of twenty four thousand which dyed in another plague, Num. 25.9. of seventy thousand in a third plague, 2 Sam. 24.15.
I read of fourteen thousand seven hundred, that died in one plague, Num. 16.49. of twenty four thousand which died in Another plague, Num. 25.9. of seventy thousand in a third plague, 2 Sam. 24.15.
so that the Hyantes and Aeones, came in their stead to people the Land. A golden Coffer in the Temple of Apollo at Babylon, being opened, it infected the whole Country with the Pestilence,
so that the Hyantes and Aeones, Come in their stead to people the Land. A golden Coffer in the Temple of Apollo At Babylon, being opened, it infected the Whole Country with the Pestilence,
and in the Raign of Edward the third, the Pestilence was so hot, that there were buried within the space of a year in one Church (how many then were there buryed elsewhere) commonly called the Cistertians, above fifty thousand persons.
and in the Reign of Edward the third, the Pestilence was so hight, that there were buried within the Molle of a year in one Church (how many then were there buried elsewhere) commonly called the Cistercians, above fifty thousand Persons.
it will change Mansion-houses into Pest-houses, and gather Congregations rather into Church-yards, then Churches; the busiest Servants will be keepers, and the most active Officers searchers;
it will change Mansion-houses into Pest-houses, and gather Congregations rather into Churchyards, then Churches; the Busiest Servants will be keepers, and the most active Officers searchers;
people then are afraid to eat, lest their meat should come out of infected shambles, or to wear rayment, lest it should be stitched up with the plague;
people then Are afraid to eat, lest their meat should come out of infected shambles, or to wear raiment, lest it should be stitched up with the plague;
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they shall lye down at night without the lest spot seen upon them, and rise up in the morning with Gods tokens seen upon them, yea with a Carbuncle scalding in the flesh, like a fiery coal;
they shall lie down At night without the lest spot seen upon them, and rise up in the morning with God's tokens seen upon them, yea with a Carbuncle scalding in the Flesh, like a fiery coal;
they shall walk out from their houses without the least disaylment or distemper, and drop down dead before they can get home againe to their owne thresholds.
they shall walk out from their houses without the least disaylment or distemper, and drop down dead before they can get home again to their own thresholds.
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Oh that ye would clense your streets with repentance, that this infection might not breed out of your sinnes, that ye would purge the ayr with obedience, that your purity might preserve you from this contagion;
O that you would cleanse your streets with Repentance, that this infection might not breed out of your Sins, that you would purge the air with Obedience, that your purity might preserve you from this contagion;
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No, saith he, they are too many to be so harshly used, and I am asraid, saith be, that if I should thus be rid of all mine enemies, my Friends would sall out amongst themselves.
No, Says he, they Are too many to be so harshly used, and I am asraid, Says be, that if I should thus be rid of all mine enemies, my Friends would shall out among themselves.
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It was the solemn Petition of Moses unto God, that he would not kil al the people as one man. Numb. 14.15. Mercilesse then are their eyes, and savage are their bowells, which can ruine multitudes.
It was the solemn Petition of Moses unto God, that he would not kill all the people as one man. Numb. 14.15. Merciless then Are their eyes, and savage Are their bowels, which can ruin Multitudes.
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It was forbidden by the Law to destroy the whole Nest. Deut. 22.6. A few eares might be plucked by the high way side, but the sickle must not be put into the standing Corn. Deut. 23.25. Wasts, and spoiles are sad spectacles, and weeping triumphs.
It was forbidden by the Law to destroy the Whole Nest. Deuteronomy 22.6. A few ears might be plucked by the high Way side, but the fickle must not be put into the standing Corn. Deuteronomy 23.25. Wasts, and spoils Are sad spectacles, and weeping Triumphos.
He calleth all the stars by their names, and as Job saith, he can reckon up all the springs of the Sea. Job 38.16. the hairs of our head are numbred by him, yea, what is there that he is ignorant of? Who hath measured the waters in the hollow of his hand? or meteed out the Heavens with a span? or comprehended the dust of the earth in a measure? or weighed the Mountains in scales? or the hills in a balame? Esai. 40.12.
He calls all the Stars by their names, and as Job Says, he can reckon up all the springs of the Sea. Job 38.16. the hairs of our head Are numbered by him, yea, what is there that he is ignorant of? Who hath measured the waters in the hollow of his hand? or meteed out the Heavens with a span? or comprehended the dust of the earth in a measure? or weighed the Mountains in scales? or the hills in a balame? Isaiah. 40.12.
and ballances? Yes, though we read of Joseph that He gathered Corn in abundance, and left off numbring, because it could not be numbred. Gen. 41.49. and that there were sacrifices, that could not be told, or numbred for multitude. 1 Kings 8.5. and of times, which do contain days without number, Jer. 2.32. yet are not all these things perspicuously discerned by God Almighty? yes, what object is there, which can be hidden from his all seeing eye? what can surpasse the comprehension of him who is infinite? Touching the Almighty we cannot sind him out.
and balances? Yes, though we read of Joseph that He gathered Corn in abundance, and left off numbering, Because it could not be numbered. Gen. 41.49. and that there were Sacrifices, that could not be told, or numbered for multitude. 1 Kings 8.5. and of times, which do contain days without number, Jer. 2.32. yet Are not all these things perspicuously discerned by God Almighty? yes, what Object is there, which can be hidden from his all seeing eye? what can surpass the comprehension of him who is infinite? Touching the Almighty we cannot sind him out.
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though we be a people of ignorance, yet he is a God of knowledge; yea, Oh the depth of the wisdom, and knowledge of God. Rom. 11.33. Is there such light to be found in the Sun it self? no, His eyes are ten thousand times brighter than the Sun. He is all Eye, that is, he is perfest in knowledge. Job 37.16. He doth know things in their causes in themselves, in himself.
though we be a people of ignorance, yet he is a God of knowledge; yea, O the depth of the Wisdom, and knowledge of God. Rom. 11.33. Is there such Light to be found in the Sun it self? no, His eyes Are ten thousand times Brighter than the Sun. He is all Eye, that is, he is perfest in knowledge. Job 37.16. He does know things in their Causes in themselves, in himself.
yea, in us terminatively, but in him diffusively, and without limitation, as Navarret. God understanding his own essence, with understand all the perjections, and quiddities of the Creature.
yea, in us terminatively, but in him diffusively, and without limitation, as Navarret. God understanding his own essence, with understand all the perjections, and quiddities of the Creature.
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an insinite plenitude, by which he doth containe all things, as Navarret. Originally all things are in the divine essence, formally in Gods practical knowledge, as the same writer saith.
an Infinite plenitude, by which he does contain all things, as Navarret. Originally all things Are in the divine essence, formally in God's practical knowledge, as the same writer Says.
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God doth not need any intellectuall habits, or species to represent things to him, for his understanding is so compleat, that it is perfected without faculties, or exhibiting shadows or patterns.
God does not need any intellectual habits, or species to represent things to him, for his understanding is so complete, that it is perfected without faculties, or exhibiting shadows or patterns.
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Navarret saith, That it is an unquestionable ground in Divinity, that for God to understand the Creatures, he doth need no other moving object but the divine essence.
Navarret Says, That it is an unquestionable ground in Divinity, that for God to understand the Creatures, he does need no other moving Object but the divine essence.
He knew all the righteous persons that were fit to enter into the Ark, he knew all them which did not bow their knees to Baal, he knew all the thousands,
He knew all the righteous Persons that were fit to enter into the Ark, he knew all them which did not bow their knees to Baal, he knew all the thousands,
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We are in the bosom of God, we are in the eye of God, he hath a Prospective-glasse, by which he doth looke from Heaven to Earth, he doth open a as Cement through which he doth see all the agitations that are in the world;
We Are in the bosom of God, we Are in the eye of God, he hath a Prospective-glass, by which he does look from Heaven to Earth, he does open a as Cement through which he does see all the agitations that Are in the world;
for are ye the men that maintain a Creed? and stand up to the Creed? what one true article of faith have ye? howsoever do ye believe a God? what thus to loosen all the joynts of a Christian dependance? to distrust a God? oh remember, that ye have suffered nothing but what the wisedome of God held convenient,
for Are you the men that maintain a Creed? and stand up to the Creed? what one true article of faith have you? howsoever doe you believe a God? what thus to loosen all the Joints of a Christian dependence? to distrust a God? o Remember, that you have suffered nothing but what the Wisdom of God held convenient,
Ye have heard of the patience of Job, and have seen th• end which the Lord wrought, Jam. 5.11. Howsoever, do ye suffer any thing out of Gods sight? no, his eye is upon all your trialls, all your miseries are scored up in heaven, he doth keepe a Catalogue of all your sufferings:
You have herd of the patience of Job, and have seen th• end which the Lord wrought, Jam. 5.11. Howsoever, do you suffer any thing out of God's sighed? no, his eye is upon all your trials, all your misery's Are scored up in heaven, he does keep a Catalogue of all your sufferings:
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canst thou doe any thing in such a close reserved manner, that he shall not have cognizance of it? I know there are a company of men, which are all upon the point of secrecy,
Canst thou do any thing in such a close reserved manner, that he shall not have cognizance of it? I know there Are a company of men, which Are all upon the point of secrecy,
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Yea, a generation of men that have set their mouthes against heaven, which say, How doth God know? and is there knowledge in the most high, Psal. 73.11.
Yea, a generation of men that have Set their mouths against heaven, which say, How does God know? and is there knowledge in the most high, Psalm 73.11.
but I will reprove thee, and set them in order before thine eyes, Psal. 50.21. Oh Lord thou hast searched me, and known me, thou knowest my down-sitting and mine uprising, thou understandest my thought asar off.
but I will reprove thee, and Set them in order before thine eyes, Psalm 50.21. O Lord thou hast searched me, and known me, thou Knowest my downsit and mine uprising, thou Understandest my Thought Assar off.
Thou hast beset me behind and before, and laid thine hand upon me, Psal. 139.1.2, 3, 4, 5. God could tell Adam of his eating the forbidden fruit, Cain of murthering his Brother Abel, Saul of sparing Agag, and taking a part of the prey, David of slipping in to his neighbours Bed,
Thou hast beset me behind and before, and laid thine hand upon me, Psalm 139.1.2, 3, 4, 5. God could tell Adam of his eating the forbidden fruit, Cain of murdering his Brother Abel, Saul of sparing Agag, and taking a part of the prey, David of slipping in to his neighbours Bed,
and covering the fowlnesse of that guilt with the skin of a dead Husband, Asah of trusting in his Physitians, Hezekiah of shewing his treasures to Merodach Baladan, the Scribes and Pharisees of their secret lusts, which deserved stoning, A•anias and Saphira, of their keeping back part of the price;
and covering the fowlnesse of that guilt with the skin of a dead Husband, Asa of trusting in his Physicians, Hezekiah of showing his treasures to Merodach Baladan, the Scribes and Pharisees of their secret Lustiest, which deserved stoning, A•anias and Sapphira, of their keeping back part of the price;
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no, these Cheats thou maist put upon men, thou maist daily decoy, and delude thy brethren, thou maist be such a riddle, that all the earth cannot enterpret thee,
no, these Cheats thou Mayest put upon men, thou Mayest daily decoy, and delude thy brothers, thou Mayest be such a riddle, that all the earth cannot enterpret thee,
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As Phydaena found out the counterfeit Smerdes by his cropt ears, and Augustus Caesar the Pseudo-Alexander which pretended himself to be the Son of Herod by his rough hand, and Sisyphus the thief, Au•ylochus who stole his cattle by the privy brand which he had set upon his beasts feet.
As Phydaena found out the counterfeit Smerdes by his cropped ears, and Augustus Caesar the Pseudo-Alexander which pretended himself to be the Son of Herod by his rough hand, and Sisyphus the thief, Au•ylochus who stole his cattle by the privy brand which he had Set upon his beasts feet.
and dost thou transgresse? Will he sorce the Queen before me? So, will wee violate Laws in the Lawmakers presence? what, despise Gods sight? contemn his very eyes Oh consider this, ye that forget God, which invent,
and dost thou transgress? Will he source the Queen before me? So, will we violate Laws in the Lawmakers presence? what, despise God's sighed? contemn his very eyes O Consider this, you that forget God, which invent,
and hath he volumnes of all your disordered proceedings then if the discovery of one sin doth so trouble you in this world how will the bringing to light such execrable and infinit sins, confound you? If the man which hid himself in a Cave that Hercules might not see him, seeing him one day passe by the Gaves mouth, at the sight of him fell down dead;
and hath he volumes of all your disordered proceedings then if the discovery of one since does so trouble you in this world how will the bringing to Light such execrable and infinite Sins, confound you? If the man which hid himself in a Cave that Hercules might not see him, seeing him one day pass by the Gaves Mouth, At the sighed of him fell down dead;
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if Portius Latro could utter every thing which he had conceived, or came ever into his sight as well as if it had been written before him, if Franciscus Cardulus Narniensis could rehearse two whole pages backward and forward,
if Portius Latro could utter every thing which he had conceived, or Come ever into his sighed as well as if it had been written before him, if Francis Cardulus Narniensis could rehearse two Whole pages backward and forward,
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after once reading to him, then doubtlesse the Omniscient God is not unacquainted with them which are most dear to him, his Elect. No man doth forget (though never so old) where he hath laid his gold;
After once reading to him, then doubtless the Omniscient God is not unacquainted with them which Are most dear to him, his Elect. No man does forget (though never so old) where he hath laid his gold;
much lesse God, where hee hath laid this rich treasure. The foundation of the Lord remaineth sure, the Lord knoweth who are his. 2 Tim. 2.19. these Hidden ones. Psal. 83.3. cannot be razed out of his remembrance; these sealed servants, Rev. 7.3. cannot be expunge ▪ out of the roll.
much less God, where he hath laid this rich treasure. The Foundation of the Lord remains sure, the Lord Knoweth who Are his. 2 Tim. 2.19. these Hidden ones. Psalm 83.3. cannot be razed out of his remembrance; these sealed Servants, Rev. 7.3. cannot be expunge ▪ out of the roll.
There are a people written in the earth. Jer. 17, 13. and their memory may be compared to ashes. Job. 13.12. but there are a people which are graven upon the Palms of Gods hands. Es. 49.16. to whom God hath given an earnest. 2 Cor. 1.22. which are sealed with the holy spirit of promise. Ephes. 1.13.
There Are a people written in the earth. Jer. 17, 13. and their memory may be compared to Ashes. Job. 13.12. but there Are a people which Are graved upon the Palms of God's hands. Es. 49.16. to whom God hath given an earnest. 2 Cor. 1.22. which Are sealed with the holy Spirit of promise. Ephesians 1.13.
Try out therfore thy predestination-prints, yea, give all diligence to make thy vocation, and election sure, and thou canst not lose thy priviledge, nor thy Crown.
Try out Therefore thy predestination-prints, yea, give all diligence to make thy vocation, and election sure, and thou Canst not loose thy privilege, nor thy Crown.
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Which cannot discern between the right hand, and the left hand. 6. Now let us come to the qualifications, which cannot discern between the right hand, and the left hand.
Which cannot discern between the right hand, and the left hand. 6. Now let us come to the qualifications, which cannot discern between the right hand, and the left hand.
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there are some things, which transcend our might, of which we may say, these things are out of our verge, what do these man-like members of ours avail us? Would a man teach nature Paradoxes? or force nature to incongruities? no, these are but the solaecisms of attempts,
there Are Some things, which transcend our might, of which we may say, these things Are out of our verge, what do these manlike members of ours avail us? Would a man teach nature Paradoxes? or force nature to incongruities? no, these Are but the solecisms of attempts,
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Doth not the whole cry of scripture witnesse an impotency in many things? Yes, Can a Rush grow without mire? Can a Blackmore change his skin? shall horses run upon the Rock? If thou hast run with the footmen,
Does not the Whole cry of scripture witness an impotency in many things? Yes, Can a Rush grow without mire? Can a Blackmore change his skin? shall Horses run upon the Rock? If thou hast run with the footmen,
and they have wearied thee, then how canst thou contend with the horsemen? A wounded spirit who can bear? Who can bring a clean thing out of filthinesse? who amongst us can dwell with the everlasting burnings? who shall declare his generation? will ye plead with me? shall a man make Gods unto himselfe,
and they have wearied thee, then how Canst thou contend with the horsemen? A wounded Spirit who can bear? Who can bring a clean thing out of filthiness? who among us can dwell with the everlasting burnings? who shall declare his generation? will you plead with me? shall a man make God's unto himself,
and they are no Gods? when he taketh a prey, who shall make him to restore it? shall any teach God knowledge, that judgeth the highest things? These are a part of his wayes,
and they Are no God's? when he Takes a prey, who shall make him to restore it? shall any teach God knowledge, that Judgeth the highest things? These Are a part of his ways,
but who can understand his power? canst thou resrain the influences of the Pleiades? or loosen the bands of Orion? canst thou bring forth Mazzoroth in their time? canst thou bring forth Arcturus with his Sons? No, there are many things which are beyond mans list and boundary;
but who can understand his power? Canst thou resrain the influences of the Pleiades? or loosen the bans of Orion? Canst thou bring forth Mazzoroth in their time? Canst thou bring forth Arcturus with his Sons? No, there Are many things which Are beyond men list and boundary;
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for as Privation is the want of that which ought to be in us, so Negation is the want of that which ought not to be in us, not to be in us at such a time;
for as Privation is the want of that which ought to be in us, so Negation is the want of that which ought not to be in us, not to be in us At such a time;
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our power then is impotency, and our Can, Cannot: Oh man make not too much of thy selfe, speak not too haughtily, look not scornfully, let thy first light, nakednesse, cradle, humble thee, thou wert a green, faint, weak sprig,
our power then is impotency, and our Can, Cannot: O man make not too much of thy self, speak not too haughtily, look not scornfully, let thy First Light, nakedness, cradle, humble thee, thou Wertenberg a green, faint, weak sprig,
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Can we do any thing invitû Minervâ, against the everlasting wisdome? against Gods decree? no, it is a fruitlesse thing to contest with the heavenly pleasure, to act against Gods prohibition, to wrastle with his Negative providence. Behold his soul which is lifted up, is not upright in him, Heb. 2.4. which is lifted up, before the vision lift it up;
Can we do any thing invitû Minervâ, against the everlasting Wisdom? against God's Decree? no, it is a fruitless thing to contest with the heavenly pleasure, to act against God's prohibition, to wrestle with his Negative providence. Behold his soul which is lifted up, is not upright in him, Hebrew 2.4. which is lifted up, before the vision lift it up;
howsoever things are not ruled by mens expectations, but by Gods determination. Wheresoever Gods providence doth govern, it doth frustrate all contrary things.
howsoever things Are not ruled by men's Expectations, but by God's determination. Wheresoever God's providence does govern, it does frustrate all contrary things.
There is a time when we may look for peace, and no quiet, when we may set forth our selves for Agents? but we may bring forth the wind, spend our strength in vain;
There is a time when we may look for peace, and no quiet, when we may Set forth our selves for Agents? but we may bring forth the wind, spend our strength in vain;
though we cannot, yet he can: though our ability cannot relieve us, yet may we not be supplyed out of his power? Yes, He giving, it is had; he helping, it is compleated.
though we cannot, yet he can: though our ability cannot relieve us, yet may we not be supplied out of his power? Yes, He giving, it is had; he helping, it is completed.
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even to the golden Plates of the Temple, and not so contented, he sent up taunting Rabshakeh to threaten the Jews, that if they would not yield, he would make them eat their own dung,
even to the golden Plataea of the Temple, and not so contented, he sent up taunting Rabshakeh to threaten the jews, that if they would not yield, he would make them eat their own dung,
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neither know we what to do, but our eyes are upon thee How did God tell them that he would cleare the coasts of that formidable Army, without giving a stroak,
neither know we what to do, but our eyes Are upon thee How did God tell them that he would clear the coasts of that formidable Army, without giving a stroke,
When the Iathuanians, and the Jaziges, (then Heathens) brake into Polonia with such fury, that they had wasted a great part of the Country, and taken a multitude of Captives, insomuch that L•scus Niger even despaired to oppose them;
When the Iathuanians, and the Jaziges, (then heathens) brake into Polonia with such fury, that they had wasted a great part of the Country, and taken a multitude of Captives, insomuch that L•scus Niger even despaired to oppose them;
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what an excellent thing is it to wrap up our selves in Gods providence? and to hide our selves under the shadow of his protection? for how can the hand of the Almighty draw us out of the bottom of despairing distresses? yes, he is powerfull,
what an excellent thing is it to wrap up our selves in God's providence? and to hide our selves under the shadow of his protection? for how can the hand of the Almighty draw us out of the bottom of despairing Distresses? yes, he is powerful,
and that is to a matter of knowledge, they did not know, Which cannot discern. From hence observe, That God doth not discern, where man doth not discern;
and that is to a matter of knowledge, they did not know, Which cannot discern. From hence observe, That God does not discern, where man does not discern;
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therefore where there is carentia scientiae, a want of judgement, there is almost, carentia reatûs, a want of guilt. Better is a pure ignorance, then a rash knowledge.
Therefore where there is Carentia scientiae, a want of judgement, there is almost, Carentia reatûs, a want of guilt. Better is a pure ignorance, then a rash knowledge.
Or secondly, There may be an ignorance, per difficultatem materiae, By the difficulty of the matter, when objectum 〈 ◊ 〉 radians non percipitur, A dazling object cannot be discerned by a weak eye:
Or secondly, There may be an ignorance, per difficultatem materiae, By the difficulty of the matter, when Objectum 〈 ◊ 〉 radians non percipitur, A dazzling Object cannot be discerned by a weak eye:
an entire and distinct knowledge belongs to all instructed, but not in an intire manner, all by the necessity of the precept (it they be of ripe years,
an entire and distinct knowledge belongs to all instructed, but not in an entire manner, all by the necessity of the precept (it they be of ripe Years,
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and essentially belong to the Redeemer, and Redemption, Justification, Sanctification, and such as are the necessary, constitutive, parts of salvation;
and essentially belong to the Redeemer, and Redemption, Justification, Sanctification, and such as Are the necessary, constitutive, parts of salvation;
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for if a man should oblige illiterate & undisciplin'd men to the mysteries of the Trinity, the secrets of the Hypostaticall union, the Modalities of the Mediatour ship, the speculations of Christs passion, the intricacies,
for if a man should oblige illiterate & undisciplined men to the Mysteres of the Trinity, the secrets of the Hypostatical Union, the Modalities of the Mediator ship, the speculations of Christ passion, the intricacies,
and scruples of the resurrection with varieties of notions in this kind, this obligation would be sued against so many Nonsolvents, that not onely a Captas might be served upon the third part of the Laity,
and scruples of the resurrection with varieties of notions in this kind, this obligation would be sued against so many Nonsolvents, that not only a Captas might be served upon the third part of the Laity,
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and I wonder that they which hold, that they which erre in one point are Hereticks in all the rest, can put such a stupid, stark-blind faith into particular mens brests;
and I wonder that they which hold, that they which err in one point Are Heretics in all the rest, can put such a stupid, stark-blind faith into particular men's breasts;
Eymericus holding, that all the Articles of faith are explicitely to be belived, and Vasquez. saith, that by distinct faith the redemption of Christ, the mystery of the Incarnation, all the principal articles in the Creed,
Eymericus holding, that all the Articles of faith Are explicitly to be believed, and Vasquez. Says, that by distinct faith the redemption of christ, the mystery of the Incarnation, all the principal Articles in the Creed,
and Pezantius is so large, that he saith the Articles touching the unity, essence, and Trinity of the persons, Creation, Remission, eternall life, the Nativity, Passion, Resurrection,
and Pezantius is so large, that he Says the Articles touching the unity, essence, and Trinity of the Persons, Creation, Remission, Eternal life, the Nativity, Passion, Resurrection,
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and second comming of Christ, Baptism, the Lords Supper, Confession, the ten Commandements, the prayers in the Catechism are clearly, and necessarily to be believed.
and second coming of christ, Baptism, the lords Supper, Confessi, the ten commandments, the Prayers in the Catechism Are clearly, and necessarily to be believed.
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as the Scripture saith expressely for the joyes of Heaven, 1 Cor. 2.9. knowledge is inseperable from faith in things revealed, as they are revealed either in themselves, or to us;
as the Scripture Says expressly for the Joys of Heaven, 1 Cor. 2.9. knowledge is inseparable from faith in things revealed, as they Are revealed either in themselves, or to us;
Therefore if an humble Beleever in these things should have obscurity and darknesse, not to bring in a positive affirmation, I believe it is no very damnable ignorance;
Therefore if an humble Believer in these things should have obscurity and darkness, not to bring in a positive affirmation, I believe it is no very damnable ignorance;
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and the difficulty of the matter may excuse from sin, and in the third place, the strength of temptation, onely that subtill wits may induce to evill things, with such a speciousnesse of good, that the most vertuous man may oftentimes be led away;
and the difficulty of the matter may excuse from since, and in the third place, the strength of temptation, only that subtle wits may induce to evil things, with such a speciousness of good, that the most virtuous man may oftentimes be led away;
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if therefore there be a pure ignorance both of the law and the fact, and the seduced person doth not suspect any thing of evill in the attempt, (as the Casuists say) but doth aim in his attentions at that which is just, hee being perswaded by others, that that is the Law, which is not the Law,
if Therefore there be a pure ignorance both of the law and the fact, and the seduced person does not suspect any thing of evil in the attempt, (as the Casuists say) but does aim in his attentions At that which is just, he being persuaded by Others, that that is the Law, which is not the Law,
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What a fervent Petition did Habbacuck put up for these kind of trespasses? A prayer of Habbacuck the Prophet, for the ignorances of the people. Hab. 3.1. In this case our Saviour was pleased to pray for his very murtherers, Father forgive them, they know not what they do. Luke 23.34. The Apostle doth assure much comfort both to the Jews and Gentiles upon this ground, to the Jews, I wot that through ignorance ye did it. Acts 3.17. to the Gentiles, the times of this ignorance God winked at.
What a fervent Petition did Habakkuk put up for these kind of Trespasses? A prayer of Habakkuk the Prophet, for the ignorances of the people. Hab. 3.1. In this case our Saviour was pleased to pray for his very murderers, Father forgive them, they know not what they do. Luke 23.34. The Apostle does assure much Comfort both to the jews and Gentiles upon this ground, to the jews, I wot that through ignorance you did it. Acts 3.17. to the Gentiles, the times of this ignorance God winked At.
Acts 17.10 he confesseth, that he himself was admitted Saint upon this point of indulgence. I obtained mercy, because I did it ignorantly through unbelief. 1 Tim. 1.13.
Acts 17.10 he Confesses, that he himself was admitted Saint upon this point of indulgence. I obtained mercy, Because I did it ignorantly through unbelief. 1 Tim. 1.13.
when he was lame of both his feet, and his servant had conveyed away his Asse? so, shall any be punished by God Almighty, which are disabled to understand,
when he was lame of both his feet, and his servant had conveyed away his Ass? so, shall any be punished by God Almighty, which Are disabled to understand,
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and satisfie the command? No, that God that would not have a stumbling block put before the blind. Levit. 19.14. will not himself break the bones of the blind, if he doth stumble through infirmity.
and satisfy the command? No, that God that would not have a stumbling block put before the blind. Levit. 19.14. will not himself break the bones of the blind, if he does Stumble through infirmity.
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If a man hath his neighbours goods commited to him, if he ought not to answer for them, if they were taken out of his house without his knowledge, then doubtlesse a man ought not to be responsible for that which he cannot any way prevent.
If a man hath his neighbours goods committed to him, if he ought not to answer for them, if they were taken out of his house without his knowledge, then doubtless a man ought not to be responsible for that which he cannot any Way prevent.
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Who can expect a deafe man to hear? a Bed-rid man to walk? the dry Pools to flow with water? the flinty rocks to be fruitfull fields? or the ignorant to be obedient? No, Justice hath no place, where man hath no power,
Who can expect a deaf man to hear? a Bedrid man to walk? the dry Pools to flow with water? the flinty Rocks to be fruitful fields? or the ignorant to be obedient? No, justice hath no place, where man hath no power,
It is true, the evill servant said, That God was an hard Master, which gathered where he did not strew, but the good God is not to be judged by the evill servant;
It is true, the evil servant said, That God was an hard Master, which gathered where he did not strew, but the good God is not to be judged by the evil servant;
and he had hid it, therefore not his insufficiency, his want, but his indiligence, his sloth was punished, It is not consequent that he must erre, which doth not understand a thing.
and he had hid it, Therefore not his insufficiency, his want, but his indiligence, his sloth was punished, It is not consequent that he must err, which does not understand a thing.
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The ungifted person, is an unquestioned person, meer nescience carrieth her pardon in her hand For will God contend with Cripples? cut the throats of them which know not how to make a thrust at him? exact tribute of them, to whom he hath given no stock to pay him? surprise men asleep, accuse them for not eying of precepts and principles, which live in the dark? no, let Minos and Rhada na••th••s be thus rigid,
The ungifted person, is an unquestioned person, mere nescience Carrieth her pardon in her hand For will God contend with Cripples? Cut the throats of them which know not how to make a thrust At him? exact tribute of them, to whom he hath given no stock to pay him? surprise men asleep, accuse them for not Eyeing of Precepts and principles, which live in the dark? no, let Minos and Rhada na••th••s be thus rigid,
for God thou seest here would not judge the ignorant, but doth plead for them; he would spare them, because they could not discern: Which cannot discern.
for God thou See Here would not judge the ignorant, but does plead for them; he would spare them, Because they could not discern: Which cannot discern.
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Secondly, This doth serve to spring compassion in mens brests towards the ignorant; for oh that mans bar doth condemne those whom Gods bar doth acquit!
Secondly, This does serve to spring compassion in men's breasts towards the ignorant; for o that men bar does condemn those whom God's bar does acquit!
should severity be expressed towards them which want judgement? should we have a Gibbit for the non-intelligent? or an Ax for the ignorant? No, oh holy simplicity, as John Husse cryed out at his death:
should severity be expressed towards them which want judgement? should we have a Gibbet for the non-intelligent? or an Ax for the ignorant? No, o holy simplicity, as John Husse cried out At his death:
to execute justice upon such, were like the Athenians, who took up Armes against the poore Pismires, in the mountaines of Hymettus, for keeping their gold from them.
to execute Justice upon such, were like the Athenians, who took up Arms against the poor Pismires, in the Mountains of Hymettus, for keeping their gold from them.
Tully never gat more credit, then in defending the young Noble men of Rome, for not doing every thing according to the Rules of War, pleading that they were not yet attained to years sufficient to perform all things according to martiall dipline:
Tully never got more credit, then in defending the young Noble men of Room, for not doing every thing according to the Rules of War, pleading that they were not yet attained to Years sufficient to perform all things according to martial dipline:
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Oh what a slaughter-house hath there been made in the world by severe sentences? Damasippus killeth the Citizens of Rome like sacrifices, because Marius the younger did but continue a little amongst them.
O what a slaughterhouse hath there been made in the world by severe sentences? Damasippus kills the Citizens of Room like Sacrifices, Because Marius the younger did but continue a little among them.
Usuncassan, killed his Son Masubeus, though young, and not capable of treason, because he suspected, that in time he would take part with his Mother Gu•lumonech. Theodosius the younger, sending a great Apple (which had cost him an hundred pieces of silver) to his Empress Eudoxia, and she sending it to Paulinus, and he presenting it again to the Emperour:
Usuncassan, killed his Son Masubeus, though young, and not capable of treason, Because he suspected, that in time he would take part with his Mother Gu•lumonech. Theodosius the younger, sending a great Apple (which had cost him an hundred Pieces of silver) to his Empress Eudoxia, and she sending it to Paulinus, and he presenting it again to the Emperor:
Theodosius imagining that there was too much familiarity between him and his Empress, though poor Paulinus was wholly innocent and ignorant, within a short time after he took off his head for it.
Theodosius imagining that there was too much familiarity between him and his Empress, though poor Paulinus was wholly innocent and ignorant, within a short time After he took off his head for it.
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but the first notice of the crime coms from the lips of a desperate witness? Is innocency or ignorance any sparing plea? are not many made transgressors for a word,
but the First notice of the crime coms from the lips of a desperate witness? Is innocency or ignorance any sparing plea? Are not many made transgressors for a word,
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if some do but transgress, is not a community oftentimes endangered, which never knew, nor heard any thing of the design? if men be but accused, is it not enough to be condemned? doth it stand with the honour of a Bar, to dismiss them as guiltlesse persons which appear before it? Christendom is large,
if Some do but transgress, is not a community oftentimes endangered, which never knew, nor herd any thing of the Design? if men be but accused, is it not enough to be condemned? does it stand with the honour of a Bar, to dismiss them as guiltless Persons which appear before it? Christendom is large,
If it should be so, what is this but to wrest judgement? Deut. 16.19. To pervert judgement, 1 Sam. 8.3. to turn judgement into gall, and the fruit of Righteousnesse into wormwood, Amos 5.7. Oh therefore let the Judge pitty, and the Jury tender all them which are not conscious of the fact;
If it should be so, what is this but to wrest judgement? Deuteronomy 16.19. To pervert judgement, 1 Sam. 8.3. to turn judgement into Gall, and the fruit of Righteousness into wormwood, Amos 5.7. O Therefore let the Judge pity, and the Jury tender all them which Are not conscious of the fact;
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but that which would, and cannot discern; if helps be administred, it is not ignorantia supina & crassa, supine and gross ignorance, which doth come from debility of judgement;
but that which would, and cannot discern; if helps be administered, it is not ignorantia Supine & Crassa, supine and gross ignorance, which does come from debility of judgement;
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or of insuperable things, which no man constituted in such condition hath conceived; but it is of possible things, which if due industry were used, might be apprehended:
or of insuperable things, which no man constituted in such condition hath conceived; but it is of possible things, which if due industry were used, might be apprehended:
There is a great difference between them which understand not Gods wayes, and those which desire not a knowledge of his wayes, Job 21.14. Between them which are destitute of knowledge, and these which do reject knowledge, Hos. 4.6. Between them which are deprived of sight, and those which close their eyes, Mat. 13.15. Beware them which rub their eyes to see, and those which have a spirit of slumber, Rom. 11.8. Beware them which are judicially ignorant, and those which are willingly ignorant, 2 Pet. 3.5.
There is a great difference between them which understand not God's ways, and those which desire not a knowledge of his ways, Job 21.14. Between them which Are destitute of knowledge, and these which do reject knowledge, Hos. 4.6. Between them which Are deprived of sighed, and those which close their eyes, Mathew 13.15. Beware them which rub their eyes to see, and those which have a Spirit of slumber, Rom. 11.8. Beware them which Are judicially ignorant, and those which Are willingly ignorant, 2 Pet. 3.5.
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Oh then thou which hast the springs open, and yet wilt draw no waters out of the wells of salvation, which hast the sincere milk dropping upon thy lips,
O then thou which hast the springs open, and yet wilt draw no waters out of the wells of salvation, which hast the sincere milk dropping upon thy lips,
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and yet their words are stout against God. Mal. 3.12. they are Cockatrices, that will not be charmed. Jer. 7.17. they trespasse against their inward checks, and sin against the very impulsions of conscience.
and yet their words Are stout against God. Malachi 3.12. they Are Cockatrices, that will not be charmed. Jer. 7.17. they trespass against their inward Checks, and since against the very impulsions of conscience.
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but though the Vision be never so evident, what care they for the light of Scriptures? no, they have nothing but the beams of their own designes, which do shine bright in their eyes:
but though the Vision be never so evident, what care they for the Light of Scriptures? no, they have nothing but the beams of their own designs, which do shine bright in their eyes:
as Ibancus, when Alexius Angelus sent Alexius Palaeolagus with the open Bible in his hand to reclaim him from his Insurrection, he commited him to Prison with the Scripture in his hand;
as Ibancus, when Alexius Angelus sent Alexius Palaeolagus with the open bible in his hand to reclaim him from his Insurrection, he committed him to Prison with the Scripture in his hand;
Secondly, they sin against their own attestations, Why then hast thou not kept the oath of the Lord? an oath is a bond upon the Soul, but these bonds are as easily broken as Sampson brake the cords of the Philistines;
Secondly, they sin against their own attestations, Why then hast thou not kept the oath of the Lord? an oath is a bound upon the Soul, but these bonds Are as Easily broken as Sampson brake the cords of the philistines;
Yea, if the Authors which did act these things in those daies, were men which had pretended so much piety, that a man would have thought the confirmed Angels could as soon have fallen from their stedfastnesse,
Yea, if the Authors which did act these things in those days, were men which had pretended so much piety, that a man would have Thought the confirmed Angels could as soon have fallen from their steadfastness,
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and by what instruments did they effect these things? by such, as unlesse they had borrowed tools from Cyclops himselfe, more fatall Engines could not have been employed;
and by what Instruments did they Effect these things? by such, as unless they had borrowed tools from Cyclops himself, more fatal Engines could not have been employed;
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Now is it not an astonishment to behold such sins? Is there a more grievous offender then he that doth presumptuously, and will not hearken? Deut. 17.12. No, Keep thy servant from presumptuous sins, that they do not get the dominion over me. Ps. 19.13. the dominion of Pharaoh was not so ill;
Now is it not an astonishment to behold such Sins? Is there a more grievous offender then he that does presumptuously, and will not harken? Deuteronomy 17.12. No, Keep thy servant from presumptuous Sins, that they do not get the dominion over me. Ps. 19.13. the dominion of Pharaoh was not so ill;
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and what benefit will it be to thee, when thou art wrastling with the Prongs of death, that thou hast wrastled thus in the world to prepare terrours for thy death-Couch? oh what a sad parting will there be between thy spirit and thy presumptuous sins? will Doomsday never come? yes, whatsoever capitall enemies thou hast driven out of thy sight,
and what benefit will it be to thee, when thou art wrestling with the Prongs of death, that thou hast wrestled thus in the world to prepare terrors for thy death-Couch? o what a sad parting will there be between thy Spirit and thy presumptuous Sins? will Doomsday never come? yes, whatsoever capital enemies thou hast driven out of thy sighed,
And oh when thou shalt be plucked out of thy grave to bring along with thee such a load of guilts upon thy back, spotted with all thy black speckles, deep-died in all thy crimson steines, without either Solicitour,
And o when thou shalt be plucked out of thy grave to bring along with thee such a load of guilts upon thy back, spotted with all thy black speckles, deep-died in all thy crimson steines, without either Solicitor,
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or Counsellour to assist thee, Churchman to preach up thy case, or Swordman to defend thy person, thou and thy naked soul being onely to act all at that Bar;
or Counselor to assist thee, Churchman to preach up thy case, or Swordman to defend thy person, thou and thy naked soul being only to act all At that Bar;
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how shall that Bar, and that prisoner, that soul and that sentence, that Judge and those presumptuous sins agree? oh who would for a few haughty looks, arrogant attempts, insolent bravings, to vaunt over known precepts,
how shall that Bar, and that prisoner, that soul and that sentence, that Judge and those presumptuous Sins agree? o who would for a few haughty looks, arrogant attempts, insolent bravings, to vaunt over known Precepts,
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and defy manifest Laws, venture to be fettered in that long, and strong chain, to be skal'd in that fierce and inextinguishable furnace, to storm with those tempests of tears, to chatter with those grinding torments, to be adjudged to weeping and gnashing of teeth? Oh adulterers,
and defy manifest Laws, venture to be fettered in that long, and strong chain, to be scaled in that fierce and inextinguishable furnace, to storm with those tempests of tears, to chatter with those grinding torments, to be adjudged to weeping and gnashing of teeth? O Adulterers,
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and the curse? what shall ye be able to say for your selves, when it shall be said to you, that ye did discern? thoughts accusing are unanswerable witnesses, the sear which begetteth pain is a sad convulsion-fit. Thine own heart knoweth. Eccles. 7.22. Out of thine own mouth will I judge thee, oh evill servant. Luke 19.22. are silencing objections ▪ oh think I beseech you in time of those two dreadfull sayings, that in John 9.41.
and the curse? what shall you be able to say for your selves, when it shall be said to you, that you did discern? thoughts accusing Are unanswerable Witnesses, the sear which begetteth pain is a sad Convulsion-fit. Thine own heart Knoweth. Eccles. 7.22. Out of thine own Mouth will I judge thee, o evil servant. Luke 19.22. Are silencing objections ▪ o think I beseech you in time of those two dreadful sayings, that in John 9.41.
to what end are Scriptures, Temples, Sacraments, Vowes, Devotions, the presence of Saints, the examples of Martyrs, Angels or Spirit, Judgement or Conscience,
to what end Are Scriptures, Temples, Sacraments, Vows, Devotions, the presence of Saints, the Examples of Martyrs, Angels or Spirit, Judgement or Conscience,
if people care not to bicker with their own hearts-strooks? such sins are the precipice of the soul, the threshould of hell, and above all other sins a thousand times, do deserve the thunder-bolt of God.
if people care not to bicker with their own hearts-strooks? such Sins Are the precipice of the soul, the threshould of hell, and above all other Sins a thousand times, do deserve the thunderbolt of God.
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Blessed is he which condemneth not himselfe in that which he alloweth, Rom. 14.22. Our rejoycing is this, the testimony of our conscience, 2 Cor. 1.12. Oh therefore leap not the ditch, to get to the bank of your own affected aimes;
Blessed is he which Condemneth not himself in that which he alloweth, Rom. 14.22. Our rejoicing is this, the testimony of our conscience, 2 Cor. 1.12. O Therefore leap not the ditch, to get to the bank of your own affected aims;
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skip not out at the window to walk after corrupt nature, put not on your own fetters to make your selves slaves, step not into the Pesthouse where ye know the infection rageth, seek not out Satan, sight not out the way to hell, bring not diseases upon your selves, shed not your own blood, cast not your selves wilfully into the bottomlesse pit, sin not against the light of your own Notebooks,
skip not out At the window to walk After corrupt nature, put not on your own fetters to make your selves slaves, step not into the Pesthouse where you know the infection rages, seek not out Satan, sighed not out the Way to hell, bring not diseases upon your selves, shed not your own blood, cast not your selves wilfully into the bottomless pit, sin not against the Light of your own Notebooks,
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and those fairer Manuscripts in your own souls, turn not out of the beaten path, vary not from what ye do discern. The knowing sinner is a prodigious sinner, the selfe blind trespasser, is worse then the Egyptian with his hand-caught darknesse;
and those Fairer Manuscripts in your own Souls, turn not out of the beaten path, vary not from what you do discern. The knowing sinner is a prodigious sinner, the self blind trespasser, is Worse then the Egyptian with his hand-caught darkness;
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no, he will onely spare them which cannot discern. Should not I spare Nineveh that great City, wherein are more then sixscort thousand persons which cannot discern.
no, he will only spare them which cannot discern. Should not I spare Nineveh that great city, wherein Are more then sixscort thousand Persons which cannot discern.
Besides men of ripe age, and intelligent, there are sixscore thousand, and more, of other men — So that children and simple men are highly cared for by God, saith Chelmannus. Simple men we had before,
Beside men of ripe age, and intelligent, there Are sixscore thousand, and more, of other men — So that children and simple men Are highly cared for by God, Says Chelmannus. Simple men we had before,
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God doth search out a cause, why he should be moved to mercy towards Insant, which were not come to the years of discretion, seeing they want judgement, namely because they could not discern between the right hand,
God does search out a cause, why he should be moved to mercy towards Instant, which were not come to the Years of discretion, seeing they want judgement, namely Because they could not discern between the right hand,
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and the left, saith Baro. There were many Insants which had not deserved such a destruction by their own sins, saith Calvin. Be•ween the right hand, and the left;
and the left, Says Baro There were many Infants which had not deserved such a destruction by their own Sins, Says calvin. Be•ween the right hand, and the left;
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and more apt for any use, saith Rupert. And to the same purpose doth Cornelius à Lapide, Arias Montanus, Pappus Ribera, and many others declare their opinions.
and more apt for any use, Says Rupert. And to the same purpose does Cornelius à Lapide, Arias Montanus, Pappus Ribera, and many Others declare their opinions.
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I shall not stand upon the curious observations which many have insisted upon, as that God hath compleatly furnished us, in giving us two feet, two eyes, and two hands;
I shall not stand upon the curious observations which many have insisted upon, as that God hath completely furnished us, in giving us two feet, two eyes, and two hands;
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I shall stand onely upon that which I conceive is most naturall to the Text, which is this Observation, That knowledge is incompatible with Infancy, for they cannot discern between their right hand, and their left hand.
I shall stand only upon that which I conceive is most natural to the Text, which is this Observation, That knowledge is incompatible with Infancy, for they cannot discern between their right hand, and their left hand.
Now can a child resolve upon accidents? or try conclusions? was there ever heard of an Academy of Infants? no, Christ which was Comprehensor from the beginning,
Now can a child resolve upon accidents? or try conclusions? was there ever herd of an Academy of Infants? no, christ which was Comprehensor from the beginning,
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So that till he had left the brest, and was come for some space to a change of dyet ( butter and honey ) his knowledge in this kind was not practicall, the following verse ( v. 16.) doth declare it:
So that till he had left the breast, and was come for Some Molle to a change of diet (butter and honey) his knowledge in this kind was not practical, the following verse (v. 16.) does declare it:
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And if Christ must have time to exert his wisdome, what other childe at first can be compleat? No, of that propheticall child, called Mahershalulhazhaz, it is said,
And if christ must have time to exert his Wisdom, what other child At First can be complete? No, of that prophetical child, called Mahershalulhazhaz, it is said,
before the child shall have knowledge to cry, My Father, my Mother the riches of Damascus, and the spoil of Samaria shall be taken away by the Kings of Assyria, Isai, 8.4.
before the child shall have knowledge to cry, My Father, my Mother the riches of Damascus, and the spoil of Samaria shall be taken away by the Kings of Assyria, Isaiah, 8.4.
and that Sigebert, the Son of Dugobert, the fortieth day after his birth, being baptized by Amandus, plainly answered, Amen; and that in the year 1117. there was an Infant lying in the Cradle, made a long continued speech to his Mother busied in her family-cares, wishing her not to be too intent upon worldly things,
and that Sigebert, the Son of Dagobert, the fortieth day After his birth, being baptised by Amandus, plainly answered, Amen; and that in the year 1117. there was an Infant lying in the Cradle, made a long continued speech to his Mother busied in her family-cares, wishing her not to be too intent upon worldly things,
for God was ready to be revenged on the world instantly, if the Virgin Mary standing at the Throne of God, did not intercede to have the judgement prolonged;
for God was ready to be revenged on the world instantly, if the Virgae Marry standing At the Throne of God, did not intercede to have the judgement prolonged;
As in the day of the Nativity, the Navel is not cut, the brests not fashioned, the hair not grown, Ezech. 16. So the understanding is not come to any measure of discretion.
As in the day of the Nativity, the Navel is not Cut, the breasts not fashioned, the hair not grown, Ezekiel 16. So the understanding is not come to any measure of discretion.
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Infans is not onely non sans, but as some more exact Etymologists say, it doth come of the verb insatuo. Indeed I so find it often in the vulgar translation, Relinque infantiam, leave thy foolishnesse, Prov. 9.6. that is thy infancy.
Infans is not only non sans, but as Some more exact Etymologists say, it does come of the verb insatuo. Indeed I so find it often in the Vulgar Translation, Relinque infantiam, leave thy foolishness, Curae 9.6. that is thy infancy.
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Infatua quaeso consilium Achitophelis. Turn I beseech thee, the wisedom of Achitophel into foolishnesse. 2 Sam. 15.15. that is, make him as simple in counsailas a witlesse Infant.
Infatua quaeso consilium Achitophelis. Turn I beseech thee, the Wisdom of Ahithophel into foolishness. 2 Sam. 15.15. that is, make him as simple in counsailas a witless Infant.
How can they acknowledge God, which know neither breast, nor Mother? Therefore Petrarch doth give very solid comfort to a Parent bewailing the denth of his Infant, wishing him not onely not to be dismayed with any worldly chance,
How can they acknowledge God, which know neither breast, nor Mother? Therefore Petrarch does give very solid Comfort to a Parent bewailing the denth of his Infant, wishing him not only not to be dismayed with any worldly chance,
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or not to be afflicted, seeing his child had escaped these afflictions, but chiefly to rejoice because the state of a dying Infant is without any danger;
or not to be afflicted, seeing his child had escaped these afflictions, but chiefly to rejoice Because the state of a dying Infant is without any danger;
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What sin can they have, which have not knowledge? they are so far from that, that they understand not the place of their births, their Fathers dore, the parts of their body, not the right hand from the left.
What since can they have, which have not knowledge? they Are so Far from that, that they understand not the place of their births, their Father's door, the parts of their body, not the right hand from the left.
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Should not I spare Nineveh that great City, wherein are more then sixscore thousand persons, which cannot discern between their right hand, and their left hand?
Should not I spare Nineveh that great city, wherein Are more then sixscore thousand Persons, which cannot discern between their right hand, and their left hand?
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What can there be found in tabula rasa? in an empty table? When Zenophon came first to Socrates, he asked him where men might be made good? he told him, he knew not;
What can there be found in tabula rasa? in an empty table? When Zenophon Come First to Socrates, he asked him where men might be made good? he told him, he knew not;
now what is the reason that so few can remember their beginning? oh that we could shake our bags to the first penny of our means, that we could see the thrum from which the web took her first threds,
now what is the reason that so few can Remember their beginning? o that we could shake our bags to the First penny of our means, that we could see the thrum from which the web took her First threads,
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and maddest inchantments, which can be, that a wiseman should be a proud man. For, if God doth give understanding, and wisdom to the wise. Dan. 2.21. then what is the reason, that Knowledge pusseth up? 1 Cor. 8.1. It was a vain thing in Q. Ennius to hold that the soul of Homer was in him;
and maddest enchantments, which can be, that a Wiseman should be a proud man. For, if God does give understanding, and Wisdom to the wise. Dan. 2.21. then what is the reason, that Knowledge pusseth up? 1 Cor. 8.1. It was a vain thing in Q. Ennius to hold that the soul of Homer was in him;
but they knew not their right midwife their right nourse, not their right hand from their left ▪ Which cannot discern between their right hand, and between their left hand.
but they knew not their right midwife their right nurse, not their right hand from their left ▪ Which cannot discern between their right hand, and between their left hand.
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Secondly, this doth shew how necessary the strict education of children is, son is it not fit to provide much for them, which by nature do enjoy so little? yes, Teach a child the trade of his way.
Secondly, this does show how necessary the strict education of children is, son is it not fit to provide much for them, which by nature do enjoy so little? yes, Teach a child the trade of his Way.
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and a conscience-lively hood, or else thou maist leave them too much thine own, and let them shift in the world like unprovided children with their simple Naturalls;
and a conscience-lively hood, or Else thou Mayest leave them too much thine own, and let them shift in the world like unprovided children with their simple Naturals;
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Where Parents have been diligent in this duty, what eminent Children have they lest behind them? Cambyses teaching himself his Son Cyrus, how did he become afterwards the wonder of the world? Nicon a Mechanick,
Where Parents have been diligent in this duty, what eminent Children have they lest behind them? Cambyses teaching himself his Son Cyrus, how did he become afterwards the wonder of the world? Nicon a Mechanic,
how did he so excell afterwards, that he was esteemed the Prince of Physitians? Aristippus was so well instructed by a prudent She-parent, that he was sirnamed the Mother-taught. Pythagoras was such a Schoolmaster to his Daughter Dama, that she excelled in all learning:
how did he so excel afterwards, that he was esteemed the Prince of Physicians? Aristippus was so well instructed by a prudent she-parent, that he was surnamed the mother-taught. Pythagoras was such a Schoolmaster to his Daughter Dama, that she excelled in all learning:
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What an egregious person did Isocrates declare himself to be by having the happinesse to be brought up under Gorgias, Tisias, and Theremenes,? What a Splendour was Aeschines by purchasing learning at a thousand Drachms from the learned Ctesiphon. What a lustre of his age was P. Scipio, by the instructions of his great Master, Pobybius of Megalopolis. Decads might be produced of the high advantage that millions have received by this beneficiall paedagogy:
What an egregious person did Isocra declare himself to be by having the happiness to be brought up under Gorgias, Tisias, and Theremenes,? What a Splendour was Aeschines by purchasing learning At a thousand Drachms from the learned Ctesiphon. What a lustre of his age was P. Scipio, by the instructions of his great Master, Pobybius of Megalopolis. Decads might be produced of the high advantage that millions have received by this beneficial pedagogy:
therefore be carefull to bring thy pretious stones to these Lapidaries to be filed, and thy costly new-woven clothes to these dy-fats to receive their tincture.
Therefore be careful to bring thy precious stones to these Lapidaries to be filed, and thy costly new-woven clothes to these dy-fats to receive their tincture.
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and the price of it above rubies. Prov. 4.7. A wise man is the mirrour of mankind, his name is blessed, his presence reverenced, every adage which doth fall from his lips honoured;
and the price of it above rubies. Curae 4.7. A wise man is the mirror of mankind, his name is blessed, his presence reverenced, every adage which does fallen from his lips honoured;
no, it is Wisdom that will make his face to shine. Eccl. 8.1. therefore Who is as the wise man? a vast estate committed to a man of no judgment, doth proclaim a witlesse Landholder;
no, it is Wisdom that will make his face to shine. Ecclesiastes 8.1. Therefore Who is as the wise man? a vast estate committed to a man of no judgement, does proclaim a witless Landholder;
And if thou canst go one step further, furnish him with grace, thou gavest him none of this by nature, no, the naturall man perceiveth not the things of God.
And if thou Canst go one step further, furnish him with grace, thou Gavest him none of this by nature, no, the natural man perceives not the things of God.
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therefore if thou hast grace thy self, communicate it to thy child, that as Tiberius, and Gracchus were said to suck eloquence out of Cornelia 's brests,
Therefore if thou hast grace thy self, communicate it to thy child, that as Tiberius, and Gracchus were said to suck eloquence out of Cornelia is breasts,
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or the Fencing-school, or the Artillery-Garden, but settle thy Son under some religious Divine, and throw down talents (which I doubt that cramped hand of thine can hardly part with upon such a bargain) to purchase the Pearl, to have his wits exercised in scripture, to have the eyes of his understanding enlightned,
or the Fencing-school, or the Artillery-Garden, but settle thy Son under Some religious Divine, and throw down Talents (which I doubt that cramped hand of thine can hardly part with upon such a bargain) to purchase the Pearl, to have his wits exercised in scripture, to have the eyes of his understanding enlightened,
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that thy child may be able at last to take the latitude of Christianity, yea to comprehend the length, the breadth, the heighth, the depth of Christ Jesus What are all the Maxims of the earth, to the mysteries of the Kingdom? No, redemption, justification, adoption, regeneration, faith,
that thy child may be able At last to take the latitude of Christianity, yea to comprehend the length, the breadth, the height, the depth of christ jesus What Are all the Maxims of the earth, to the Mysteres of the Kingdom? No, redemption, justification, adoption, regeneration, faith,
they set them to learn other things without these, or these with other things; they will neither allow their children time, nor meanes to make grace a trade;
they Set them to Learn other things without these, or these with other things; they will neither allow their children time, nor means to make grace a trade;
Gods judgements I doubt, have taken out of your Purses vast sums, because ye would not bestow them upon your childrens vertuous education, to prevent those extravagant, lawlesse, irreligious,
God's Judgments I doubt, have taken out of your Purses vast sums, Because you would not bestow them upon your Children's virtuous education, to prevent those extravagant, lawless, irreligious,
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Alas poor Infants, when ye are bastardised in the arms of your heavenly father, or disinherited when your elder Brother hath taken you by the hand, and acknowledged you for co-heirs.
Alas poor Infants, when you Are bastardised in the arms of your heavenly father, or disinherited when your elder Brother hath taken you by the hand, and acknowledged you for coheirs.
how many noble Christians came there out of the school of Pantaenus, both in Alexandria, and India? what a virtuous man proved Gratian, by being brought up under Ausonius? and Hugo of France, by having his education under Floriacensis? and amongst our selves, Kebius Corinnius the Son of Solomon, Duke of Cornwall, by sayling into France, and living many years with St. Hilary, to have his conscience enflamed with the love of God, by the sparks of those zealous lips? And were former times spare-handed to their spirituall Masters? No, that was the golden age indeed:
how many noble Christians Come there out of the school of Pantaenus, both in Alexandria, and India? what a virtuous man proved Gratian, by being brought up under Ausonius? and Hugo of France, by having his education under Floriacensis? and among our selves, Kebius Corinnius the Son of Solomon, Duke of Cornwall, by sailing into France, and living many Years with Saint Hilary, to have his conscience inflamed with the love of God, by the sparks of those zealous lips? And were former times spare-handed to their spiritual Masters? No, that was the golden age indeed:
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And Matthias Corvinus (that renowned Prince) bestowed the whole County of Veredarium upon his Master Johannes Vitesius, and infinite other examamples which might be produced to this purpose.
And Matthias Corvinus (that renowned Prince) bestowed the Whole County of Veredarium upon his Master Johannes Vitellius, and infinite other examamples which might be produced to this purpose.
if thou dost love thy childs soul as well as his body, if thou wouldst have him reign in Heaven as well as rule upon earth, provide some Master-workman that may lay in him the foundations both of wisdom, and grace;
if thou dost love thy child's soul as well as his body, if thou Wouldst have him Reign in Heaven as well as Rule upon earth, provide Some Master workman that may lay in him the foundations both of Wisdom, and grace;
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for if Baptism doth take away Originall sin, what other sin can be laid to their charge? they have so few motions to sin, that they cannot discern between their right hand, and their left;
for if Baptism does take away Original since, what other since can be laid to their charge? they have so few motions to since, that they cannot discern between their right hand, and their left;
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and made heaven white from the laver of Christ? I do not like them which fright men of riper age with torturing scruples, that no man can be saved but those which have swum through their whirle-pool,
and made heaven white from the laver of christ? I do not like them which fright men of riper age with torturing scruples, that no man can be saved but those which have swum through their whirlpool,
Have ye no certain interest in heaven, by the virtue of the seal? may ye be damned with the blood of Christ trickling upon your soules? is the Covenant of no validity to you? is not the Ordinance an undoubted pledge of your justification? No marvell then that many say, that they are above Ordinances,
Have you no certain Interest in heaven, by the virtue of the seal? may you be damned with the blood of christ trickling upon your Souls? is the Covenant of no validity to you? is not the Ordinance an undoubted pledge of your justification? No marvel then that many say, that they Are above Ordinances,
what, Infants slayn at the Font? and left to the Devill with the purgative waters upon their faces? Why then do they baptize them at all? or administer to them the Physick,
what, Infants slain At the Font? and left to the devil with the purgative waters upon their faces? Why then do they baptise them At all? or administer to them the Physic,
Esay no doubt, had more confidence in his plaister of figs, and Elisha in sending of Naaman to go wash in the River of Jordan. Is a ministeriall act so full of suspence? then why are they ministers,
Isaiah no doubt, had more confidence in his plaster of figs, and Elisha in sending of Naaman to go wash in the River of Jordan. Is a ministerial act so full of suspense? then why Are they Ministers,
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if they unpower, cassate their own function? Have they received true Orders? then why do they doubt of the efficacy of the Ordinances? the Parents may as well suspect,
if they unpower, cassate their own function? Have they received true Order? then why do they doubt of the efficacy of the Ordinances? the Parents may as well suspect,
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I confesse I should be loath to take my Absolution from them at my last gasp in the world, that can give so little resolution at the first breath in Christianity.
I confess I should be loath to take my Absolution from them At my last gasp in the world, that can give so little resolution At the First breath in Christianity.
but are not these more unkind Fathers, which will not ascertain heaven to Infants when they are baptized? The Pelagians, which held no Originall sin, held Baptism requisite for an outward admission into a Church;
but Are not these more unkind Father's, which will not ascertain heaven to Infants when they Are baptised? The Pelagians, which held no Original since, held Baptism requisite for an outward admission into a Church;
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and do these hold Original sin, and shall Baptism give but an externall initiation into a Church visible? a visible fallacy (to speak in the mildest terms) to attribute to Baptisme no more, then a Pelagian priviledge.
and do these hold Original since, and shall Baptism give but an external initiation into a Church visible? a visible fallacy (to speak in the Mildest terms) to attribute to Baptism no more, then a Pelagian privilege.
If these doe not judge Originall sin to be levissimum peccatum, the lightest sin, then this is gravissimum peccatum, a most grievous sin, to say Originall sin doth remain, though Infants be baptized.
If these do not judge Original since to be levissimum peccatum, the Lightest since, then this is gravissimum peccatum, a most grievous since, to say Original since does remain, though Infants be baptised.
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and was not this an earnest of the Holy Ghost comming down invisibly upon the baptized? St Augustine doth put a question, I demand (saith he) Whether any one would deny Baptism to be admitted,
and was not this an earnest of the Holy Ghost coming down invisibly upon the baptised? Saint Augustine does put a question, I demand (Says he) Whither any one would deny Baptism to be admitted,
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Yea, why were the Baptised in the Primitive Church called Fideles the faithful, but that they held them certainly Beleevers? and Illuminati, Illuminates,
Yea, why were the Baptised in the Primitive Church called Fideles the faithful, but that they held them Certainly Believers? and Illuminati, Illuminates,
but that they resolved that the light of grace was entered into them? and Neophyti, New Plants, but that they were perswaded that they were transplanted out of Hell into Heaven? yea,
but that they resolved that the Light of grace was entered into them? and Neophyti, New Plants, but that they were persuaded that they were transplanted out of Hell into Heaven? yea,
and prepared for a state of glory? to pollute therefore the vertue of Baptism is worse then the filth that Constantius Copronymus left behind him in the Font.
and prepared for a state of glory? to pollute Therefore the virtue of Baptism is Worse then the filth that Constantius Copronymus left behind him in the Font.
First, that there be not an unlawfull Minister; then if ye can justifie your calling, why do ye not justifie your act? Secondly an undue administration;
First, that there be not an unlawful Minister; then if you can justify your calling, why do you not justify your act? Secondly an undue administration;
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Fourthly, that there be no infidelity, or dissimulation, and how can these diffidere, distrust, that know not what it is to misbelive? or be ficti, feigned persons, that are unskilled in arts,
Fourthly, that there be no infidelity, or dissimulation, and how can these diffidere, distrust, that know not what it is to misbelive? or be ficti, feigned Persons, that Are unskilled in arts,
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why should we not walk on without interruption to confirm salvation to baptised Infants? yes, all the grounds in Divinity ratify this as an unquestionable,
why should we not walk on without interruption to confirm salvation to baptised Infants? yes, all the grounds in Divinity ratify this as an unquestionable,
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and there be not onely a cleansing and purifying, but a beautifying, and brightning allution, insomuch that characterizing graces are bestowed upon the baptised;
and there be not only a cleansing and purifying, but a beautifying, and brightening allution, insomuch that characterizing graces Are bestowed upon the baptised;
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then why should we dry up the waters of Baptism upon the foreheads, or rase the Coelestiall prints out of the souls of baptised Infants? Why should we smother these children in the lap of the Church? or pluck away these children from the knees of their Mother,
then why should we dry up the waters of Baptism upon the foreheads, or raze the Celestial prints out of the Souls of baptised Infants? Why should we smother these children in the lap of the Church? or pluck away these children from the knees of their Mother,
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Why should we not call these Christs sheep, when we find the ear-mark of his passion upon them? Why should we suppose that God would reject these, whom he hath ownd by his Ordinance? doth not the Scripture settle this,
Why should we not call these Christ sheep, when we find the earmark of his passion upon them? Why should we suppose that God would reject these, whom he hath owned by his Ordinance? does not the Scripture settle this,
as a firm truth upon a sure basis? yes, they are sanctified, and clensed by the washing of water. Ephes. 5.26. they have received the washing of regeneration, and the renewing of the Holy Ghost. Tit. 3.5.
as a firm truth upon a sure basis? yes, they Are sanctified, and cleansed by the washing of water. Ephesians 5.26. they have received the washing of regeneration, and the renewing of the Holy Ghost. Tit. 3.5.
and planted into the likenesse of his Death, and Resurrection. Rom. 6.3.5. they are so much Christ's, that they are clad with Christ as with a Redemption - Vest, For, As many as are baptised into Christ, have put on Christ. Gal. 3.27.
and planted into the likeness of his Death, and Resurrection. Rom. 6.3.5. they Are so much Christ's, that they Are clad with christ as with a Redemption - Vest, For, As many as Are baptised into christ, have put on christ. Gal. 3.27.
Why should we doubt that they want either pardon, spirit, salvation, or Heaven it self? No, the Scripture saith, that they are baptised for remission of sins.
Why should we doubt that they want either pardon, Spirit, salvation, or Heaven it self? No, the Scripture Says, that they Are baptised for remission of Sins.
Yea, What doth it profit any man that he is baptised, if he be not justified? Nay, the same Father saith expressly, that sound •aith, and sound doctrine will never think them excepted from the pardon of sins, which do come to Christ by Baptism.
Yea, What does it profit any man that he is baptised, if he be not justified? Nay, the same Father Says expressly, that found •aith, and found Doctrine will never think them excepted from the pardon of Sins, which do come to christ by Baptism.
The Councel of Mllevi. Can. 2. saith, That Infants are therefore baptised unto remission of sins, that that might be cleansed away by regeneration, which was contracted by Birth.
The Council of Mllevi. Can. 2. Says, That Infants Are Therefore baptised unto remission of Sins, that that might be cleansed away by regeneration, which was contracted by Birth.
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It is sufficient to propound the judgment of our whole Church, which saith, That no man shall think, that any detriment shall come to their Children by deferring Confirmation;
It is sufficient to propound the judgement of our Whole Church, which Says, That no man shall think, that any detriment shall come to their Children by deferring Confirmation;
for he shall know for truth, that it is certain by Gods word, that children being baptized, have all things necessary for their salvation, and be undoubtedly saved.
for he shall know for truth, that it is certain by God's word, that children being baptised, have all things necessary for their salvation, and be undoubtedly saved.
I know the main seruple in opposition to this is about election, that if any Infant were not decreed from everlasting to be saved, his Baptism wil nothing avail him,
I know the main seruple in opposition to this is about election, that if any Infant were not decreed from everlasting to be saved, his Baptism will nothing avail him,
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and that not onely by the judgement of Charity but by the judgement of Certainty wee may pronounce and determine, that the Ordinance hath purged them, and will crown them;
and that not only by the judgement of Charity but by the judgement of Certainty we may pronounce and determine, that the Ordinance hath purged them, and will crown them;
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Oh therefore leave tearing open a bleeding wound, and casting wildfire into the flames of a Parents burning heart, to double his distresses for the losse of his dear Infant,
O Therefore leave tearing open a bleeding wound, and casting wildfire into the flames of a Parents burning heart, to double his Distresses for the loss of his dear Infant,
shew the parent Heaven for his Soul in your Pulpit, shew him Heaven for the Soul of his Infant in the Laver, assure him that his deceased child is flown to Heaven with Ordinance-wings.
show the parent Heaven for his Soul in your Pulpit, show him Heaven for the Soul of his Infant in the Laver, assure him that his deceased child is flown to Heaven with Ordinance-wings.
For, who should not deal justly with them, which understand not their own right? who should not discern as much as may be for their advantage, which cannot discern any thing for their own behoof, not so much as discern between their right hand, and their left.
For, who should not deal justly with them, which understand not their own right? who should not discern as much as may be for their advantage, which cannot discern any thing for their own behoof, not so much as discern between their right hand, and their left.
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If thou oughtest to open thy mouth in the case of the dumb, then much more for them, whose tongue strings are not yet unloosened to plead their own case? if thou oughtest to be eyes to the blind,
If thou Ought to open thy Mouth in the case of the dumb, then much more for them, whose tongue strings Are not yet unloosened to plead their own case? if thou Ought to be eyes to the blind,
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nor a foot to walk to a bar to demand justice? Is there a more noble thing then the Patronage of Innocents? and the protection of fatherlesse children? Famous for this is David, who tenderly regarded his friend Jonathans children;
nor a foot to walk to a bar to demand Justice? Is there a more noble thing then the Patronage of Innocents? and the protection of fatherless children? Famous for this is David, who tenderly regarded his friend Jonathans children;
& when she was called to be Ahashuerosh 's Queen, he walked every day before the Court of the womens house to know how Ester did, and to inquire what would become of her. Ester 2.11.
& when she was called to be Ahasuerus is Queen, he walked every day before the Court of the women's house to know how Ester did, and to inquire what would become of her. Ester 2.11.
the birthday being come, and the child sent to him, in stead of murthering it, it proving a man-child, he presented him to the Spartanes, saying, Behold your King, and naming him Charilaus, he stoutly defended him in his right against his Mother,
the birthday being come, and the child sent to him, in stead of murdering it, it proving a Manchild, he presented him to the Spartans, saying, Behold your King, and naming him Charilaus, he stoutly defended him in his right against his Mother,
and went himself, and lived with much honour at Tagaea. And Isdigerd King of Persia who being appointed Guardian to Theodosius by his dying Father Arcadius, he sent Antiochus his chief Eunuch to take the charge of the young Infant,
and went himself, and lived with much honour At Tagaea. And Isdigerd King of Persiam who being appointed Guardian to Theodosius by his dying Father Arcadius, he sent Antiochus his chief Eunuch to take the charge of the young Infant,
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And Ferdinand King of Aragon, who being appointed by Henry, King of Castile, his brother, to educate his young Son in his Minority, he having discharged that, the Castilians desired him to take the Kingdom upon himself, he seeming to accept it, brought in the young Prince in a close royall habit, and got him to be proclaimed King, and Crowned him.
And Ferdinand King of Aragon, who being appointed by Henry, King of Castile, his brother, to educate his young Son in his Minority, he having discharged that, the Castilians desired him to take the Kingdom upon himself, he seeming to accept it, brought in the young Prince in a close royal habit, and god him to be proclaimed King, and Crowned him.
And the Senate of Rome, who having the young Son of Ptolemy King of Egypt committed to their tuition, sent Marcus Aemilius, and Lepidus chiefe Priest most carefully to bring up the child, and to settle all things for his future reign:
And the Senate of Rome, who having the young Son of Ptolemy King of Egypt committed to their tuition, sent Marcus Aemilius, and Lepidus chief Priest most carefully to bring up the child, and to settle all things for his future Reign:
And Baldwin the second King of Jerusalem, who upon the death of Boemund, having taken Antiochia into his protection for his Son, kept it 22 years to his use,
And Baldwin the second King of Jerusalem, who upon the death of Boemund, having taken Antiochia into his protection for his Son, kept it 22 Years to his use,
and at last restored it to him, marrying his daughter Halys to him, and when that King died, and his daughter would have taken the Kingdom to her self, he drove out his own daughter, and setled the Heir.
and At last restored it to him, marrying his daughter Halys to him, and when that King died, and his daughter would have taken the Kingdom to her self, he drove out his own daughter, and settled the Heir.
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And of later times Frederick the third Emperour, who having the posthumous Son of Albert the second King of Ha•ga•y, and Bohemia put under his tutelage,
And of later times Frederick the third Emperor, who having the posthumous Son of Albert the second King of Ha•ga•y, and Bohemia put under his tutelage,
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when the Princes of the Empire wished him to destroy the child, and now this opportunity was given him to annex these Kingdoms to the Empire, he denied it with detestation, saying, ye wish me rather to be rich then good, I prefer honesty before all the honours of the world.
when the Princes of the Empire wished him to destroy the child, and now this opportunity was given him to annex these Kingdoms to the Empire, he denied it with detestation, saying, you wish me rather to be rich then good, I prefer honesty before all the honours of the world.
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Thus did these, and thus ought all just men to do, for Infants are Miserable persons as the Civill Lawyers say, that is, Creatures, which deserve the highest pitty;
Thus did these, and thus ought all just men to do, for Infants Are Miserable Persons as the Civil Lawyers say, that is, Creatures, which deserve the highest pity;
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and who should not support the weak? help the helplesse? yes, the Father is gone, hath he left never a Friend behind him? the children are exposed to mercy, is there never a compassionate creature to look upon them with an eye of humanity? Is this your reveren e to dead ashes? is this your commiseration to your sucklings which want both bosom and brest upon the death of the Parents? It was the voice of Cain to say, Am I my brothers Keeper? but should we not all be Keepers to them which are left to the wide world to keep? yes, we should succour such as our own bowels, and bring them up as our naturall children;
and who should not support the weak? help the helpless? yes, the Father is gone, hath he left never a Friend behind him? the children Are exposed to mercy, is there never a compassionate creature to look upon them with an eye of humanity? Is this your reveren e to dead Ashes? is this your commiseration to your sucklings which want both bosom and breast upon the death of the Parents? It was the voice of Cain to say, Am I my Brother's Keeper? but should we not all be Keepers to them which Are left to the wide world to keep? yes, we should succour such as our own bowels, and bring them up as our natural children;
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oh what a poor remainder will there be left after such sharp teeth no, they will eat out his estate, his posterity, his name? What incredible disbursements, what large bills of account are there brought in at the end of the Terme? what restlesse molestations,
o what a poor remainder will there be left After such sharp teeth no, they will eat out his estate, his posterity, his name? What incredible disbursements, what large bills of account Are there brought in At the end of the Term? what restless molestations,
and chargeable suits must the Heir be put to before he can recover his right; if this Helena be once caught, it will cost ten years siege to regain her.
and chargeable suits must the Heir be put to before he can recover his right; if this Helena be once caught, it will cost ten Years siege to regain her.
neither the memory of their dead friend, the vast gains they have already tasted of, the shame of the world, the violation of humanity, the dishonour of profession,
neither the memory of their dead friend, the vast gains they have already tasted of, the shame of the world, the violation of humanity, the dishonour of profession,
What therefore doth the Father choose these for Executours? he had as good send his children to the Mortar to be beaten to powder, to the Milstones to be ground to dust, to the Shambles to be chopt to pieces, to the Furnace to be burnt up to a few ends of brands.
What Therefore does the Father choose these for Executors? he had as good send his children to the Mortar to be beaten to powder, to the Millstones to be ground to dust, to the Shambles to be chopped to Pieces, to the Furnace to be burned up to a few ends of brands.
Oh the sad grones and the piercing cry that there is of oppressed Infants, and injuried Orphanes in the Land? the children do not know their right hand from their left,
O the sad groans and the piercing cry that there is of oppressed Infants, and injuried Orphans in the Land? the children do not know their right hand from their left,
Oh that ever we were born, for to what are we born? we can but look upon our fathers means, we must not look to be Demies in what our Fathers bequeathed us;
O that ever we were born, for to what Are we born? we can but look upon our Father's means, we must not look to be Demies in what our Father's bequeathed us;
Demosthenes having a large Patrimony left him by his Father, his Tutors (as Executors were then called) sope•verted the benefit of it to their own ends, that what through cove ousnesse,
Demosthenes having a large Patrimony left him by his Father, his Tutors (as Executors were then called) sope•verted the benefit of it to their own ends, that what through cove ousnesse,
insomuch that there was not enough left at last, to pay the School-Master of Demosthenes. Antiochus and Philip King of Macedon, having the Kingdom of Egypt left to their charge, till Ptolemtes Son came to age, they shared the Kingdom between them,
insomuch that there was not enough left At last, to pay the School-Master of Demosthenes. Antiochus and Philip King of Macedon, having the Kingdom of Egypt left to their charge, till Ptolemtes Son Come to age, they shared the Kingdom between them,
Andronicus Comnenus, being kinsman to Alexius the Son of Manuel, though he had sworn, and taken the blessed Sacrament, to be true to him as a faithfull Guardian, yet he deprived him of all ▪ Murziphlus the great Confident of Isaacius the Greek Emperour, to whom he communicated all his secrets,
Andronicus Comnenus, being kinsman to Alexius the Son of Manuel, though he had sworn, and taken the blessed Sacrament, to be true to him as a faithful Guardian, yet he deprived him of all ▪ Murziphlus the great Confident of Isaacius the Greek Emperor, to whom he communicated all his secrets,
and at his death trusted him with the tutelage of his Son, most wretchedly thrust the young Infant out of his just possession, telling the people, that the Empire had need of a Man,
and At his death trusted him with the tutelage of his Son, most wretchedly thrust the young Infant out of his just possession, telling the people, that the Empire had need of a Man,
the poor Orphanes come out of these mens hands so full of stripes, as if they had lived in some Correction-house, they must redeem their selves from this captivity,
the poor Orphans come out of these men's hands so full of stripes, as if they had lived in Some Correction-house, they must Redeem their selves from this captivity,
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as if they were some slaves of Algier. There is no yeare of Jubilee divers times that can set them into their just possessions, nothing but the day of Resurrection to repair their damages;
as if they were Some slaves of Algiers. There is no year of Jubilee diverse times that can Set them into their just possessions, nothing but the day of Resurrection to repair their damages;
these insatiable Creatures drink out the Vessel to the very Lees, they fell down a whole Forrest of meanes, till they leave nothing but stocks and roots;
these insatiable Creatures drink out the Vessel to the very Lees, they fell down a Whole Forest of means, till they leave nothing but stocks and roots;
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for if no unclean thing shall enter into the new Jerusalem, then how shall these get passage which are polluted and besmeared with blood? How shall they be able to look upon the faces of their dead friends at the last day, whose harmlesse Infants they have worried? how shall they be able to meer these Orphanes at Gods judgement seat, whom they have shouldered at many a Tribunall? Oh the criminations of the Father,
for if no unclean thing shall enter into the new Jerusalem, then how shall these get passage which Are polluted and besmeared with blood? How shall they be able to look upon the faces of their dead Friends At the last day, whose harmless Infants they have worried? how shall they be able to mere these Orphans At God's judgement seat, whom they have shouldered At many a Tribunal? O the criminations of the Father,
All ye then that have either sense of honour, desire of welfare, prickle of conscience, or expectation of heaven, deal more justly with speechlesse and helplesse Infants.
All you then that have either sense of honour, desire of welfare, prickle of conscience, or expectation of heaven, deal more justly with speechless and helpless Infants.
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Is it not a shame to crush spawns? to crop buds? to teare up the root, of new sown Corn? to damnify and destroy them, who have neither wit nor reason to apprehend an injury? And is it not so with Infants? Yes, they have so little jugdement, that they know not their right hand from the left.
Is it not a shame to crush spawns? to crop buds? to tear up the root, of new sown Corn? to damnify and destroy them, who have neither wit nor reason to apprehend an injury? And is it not so with Infants? Yes, they have so little judgement, that they know not their right hand from the left.
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yet is a sadder thing, when children are dashed in pieces at the head of every corner of the streets, Nah. 3.10. When there is no compassion taken of the young, Deut. 28.30. When Children are brought forth to the murtherer, Hos. 9.13. Esau could not be expected to be more cruell, then to slay the mother with the children, Gen. 32.11. Pharaoh was not a worse butcher, then to kill children;
yet is a sadder thing, when children Are dashed in Pieces At the head of every corner of the streets, Nah. 3.10. When there is no compassion taken of the young, Deuteronomy 28.30. When Children Are brought forth to the murderer, Hos. 9.13. Esau could not be expected to be more cruel, then to slay the mother with the children, Gen. 32.11. Pharaoh was not a Worse butcher, then to kill children;
Oh that they which have newly taken breath, must breathe their last, that they which are newly come out of their Mother wombs, must be sent unto Natures back room;
O that they which have newly taken breath, must breathe their last, that they which Are newly come out of their Mother wombs, must be sent unto Nature's back room;
that a Father cannot any longer look upon the reflex of his own face, nor a Mother cannot keep any longer in her arme the beloved fruit of her own wombe;
that a Father cannot any longer look upon the reflex of his own face, nor a Mother cannot keep any longer in her arm the Beloved fruit of her own womb;
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Is this Chivalry? is this prowess and puissance? Whatt, o blow the Trumpets over slayn children? to sing an NONLATINALPHABET, a Conquering song over massacred Infants? a mighty Hanibal! a valient Heroules indeed! glorious Triumphs! and memoralbe Prophees no doubt!
Is this Chivalry? is this prowess and puissance? Whatt, oh blow the Trumpets over slain children? to sing an, a Conquering song over massacred Infants? a mighty Hannibal! a valiant Hercules indeed! glorious Triumphos! and memoralbe Prophees no doubt!
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or such a Souldier should not strive for the Armour of Agamemnon. Is it not immortal honour to strik them dead, which could not lift up an hand to fight against them? or to shed the blood of those whose harmless brests never thought of enmity,
or such a Soldier should not strive for the Armour of Agamemnon. Is it not immortal honour to strike them dead, which could not lift up an hand to fight against them? or to shed the blood of those whose harmless breasts never Thought of enmity,
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and never had will nor skill to shed blood, but only to shed teares? If this were rightly considered, indeed it were a thing rather to be lamented then prided in,
and never had will nor skill to shed blood, but only to shed tears? If this were rightly considered, indeed it were a thing rather to be lamented then prided in,
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What, a Babe-stabber? shall dead children be my victorious wreathes? shall this manly arm of Hazael, have the force of it felt in the bowels of Infants? That creature is fitter for the kennel than the Court,
What, a Babe-stabber? shall dead children be my victorious wreathes? shall this manly arm of hazael, have the force of it felt in the bowels of Infants? That creature is fitter for the kennel than the Court,
as the Caphyenses who destroyed all the children of Conailea in Arcadia; and Munatius Flaccus, who slew the Children of Attegna in their Mothers laps, and tost them upon Pikes;
as the Caphyenses who destroyed all the children of Conailea in Arcadia; and Munatius Flaccus, who slew the Children of Attegna in their Mother's laps, and tossed them upon Pikes;
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and Alexander, who killed the children of the Casseins, as sacrifices to the ghost of Hephestion. Take heed of any crying sin, especially of the blood of innocent Infants.
and Alexander, who killed the children of the Casseins, as Sacrifices to the ghost of Hephaestion. Take heed of any crying since, especially of the blood of innocent Infants.
Oh when we are too subtill, and sagacious, skilled in all Natures principles, and versed in all her dogmaticall rules, to know how to invent all the mediums,
O when we Are too subtle, and sagacious, skilled in all Nature's principles, and versed in all her dogmatical rules, to know how to invent all the mediums,
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Regeneration doth leave as little of the old Man in us as may be, we are become new Creatures, new Infants. Old things are passed away. No longer I live.
Regeneration does leave as little of the old Man in us as may be, we Are become new Creatures, new Infants. Old things Are passed away. No longer I live.
What else doth mortification, and the crucifying of the flesh signifie? Yes, the Progeny of the spirit hath little of carnal wit, or carnall operation in it.
What Else does mortification, and the crucifying of the Flesh signify? Yes, the Progeny of the Spirit hath little of carnal wit, or carnal operation in it.
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but the conscience of sin, Heb. 10.2. Must be taken out of us. We must clense our selves from all filthinesse, 2 Cor. 7.1. Wash our bodies with pure water, Heb. 10.22. We must be unspotted, or not steyns; undefiled, or not scandalls.
but the conscience of since, Hebrew 10.2. Must be taken out of us. We must cleanse our selves from all filthiness, 2 Cor. 7.1. Wash our bodies with pure water, Hebrew 10.22. We must be unspotted, or not steyns; undefiled, or not scandals.
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so soon as we have espoused our selves to our heavenly Bridegroome, there must be in us a chastnesse of soul. And oh would to God, that since we arose out of the sleep of sin, that we had washed the filth out of our eyes;
so soon as we have espoused our selves to our heavenly Bridegroom, there must be in us a chastnesse of soul. And o would to God, that since we arose out of the sleep of since, that we had washed the filth out of our eyes;
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Should not I spare Nineveh, that great City, wherein are more then sixscore thousand persons, which cannot discern between their right hand, and their left hand? And also much Cattel.
Should not I spare Nineveh, that great city, wherein Are more then sixscore thousand Persons, which cannot discern between their right hand, and their left hand? And also much Cattle.
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In which there are three things considerable. 1. A gracious enlargement, And also. 2. A strange subject, Cattel. 3. A considerable plenty, Much. And also. First, For the gracious enlargement.
In which there Are three things considerable. 1. A gracious enlargement, And also. 2. A strange Subject, Cattle. 3. A considerable plenty, Much. And also. First, For the gracious enlargement.
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He will not onely appeare in the case of the Saints, but he will maintain their cause, 1 King. 8.45. never shut up his lips, till he hath convinced, evinced, brought off his Saints clear and innocent;
He will not only appear in the case of the Saints, but he will maintain their cause, 1 King. 8.45. never shut up his lips, till he hath convinced, evinced, brought off his Saints clear and innocent;
Job saith, That his moras had upholden them which were fallen, Job 4.4. So Gods words do uphold the faithfull in their most shaking and tottering condition.
Job Says, That his moras had upholden them which were fallen, Job 4.4. So God's words do uphold the faithful in their most shaking and tottering condition.
Julius Caesar was very desirous to have condemned Cn. Dolabella, but he said that his case was extorted out of his hands by the Oratory of C. Cotta: so God will so argue for his Saints, that he will wrest them out of the hands of their enemies;
Julius Caesar was very desirous to have condemned Can Dolabella, but he said that his case was extorted out of his hands by the Oratory of C. Cotta: so God will so argue for his Saints, that he will wrest them out of the hands of their enemies;
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God will look over his papers to find out new proofs, he will search all his Records, examine all his evidences, bring in all his witnesses, insist upon all circumstances to acquit the faithful.
God will look over his papers to find out new proofs, he will search all his Records, examine all his evidences, bring in all his Witnesses, insist upon all Circumstances to acquit the faithful.
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he will handle every weapon, rather then he will not fight out their safety, he will make all the stars in Heaven to shine, rather than they should want light in their defence:
he will handle every weapon, rather then he will not fight out their safety, he will make all the Stars in Heaven to shine, rather than they should want Light in their defence:
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As our Saviour never left writing on the ground, till the accused woman was freed; so God will never leave urging of reasons, till the criminated Saints be absolved.
As our Saviour never left writing on the ground, till the accused woman was freed; so God will never leave urging of Reasons, till the criminated Saints be absolved.
Lucius Cotta had his case seven times heard in the Court, and he was not discharged, his Advocate would not give over, but made the eighth motion; and then he was released.
Lucius Cotta had his case seven times herd in the Court, and he was not discharged, his Advocate would not give over, but made the eighth motion; and then he was released.
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Simon the Pharisee bare a great spight to Mary Magdalen, he laid a grievous accusation against her, he would fain have had her chidden from Christs back,
Simon the Pharisee bore a great spite to Marry Magdalen, he laid a grievous accusation against her, he would fain have had her chidden from Christ back,
hee blushed to see such an one within his doors, hee was ashamed to behold such an impudent person to presse into such a presence, he thought the worse of our Saviour to suffer such a sinner to come nigh to him, to stand sobbing in his ears, to le• fall her filthy droppings upon his feet;
he blushed to see such an one within his doors, he was ashamed to behold such an impudent person to press into such a presence, he Thought the Worse of our Saviour to suffer such a sinner to come High to him, to stand sobbing in his ears, to le• fallen her filthy droppings upon his feet;
I am thy Feast-maker, I stand upon the honour of my table, we do not use to have such persons present at our Banquets, no, not to look upon us when we are eating;
I am thy Feast maker, I stand upon the honour of my table, we do not use to have such Persons present At our Banquets, no, not to look upon us when we Are eating;
therefore I in form thee, and assure thee by the sanctity of a Pharisee, that this woman is a sinner, such an one as shall not come nigh to the back of a Pharisee,
Therefore I in from thee, and assure thee by the sanctity of a Pharisee, that this woman is a sinner, such an one as shall not come High to the back of a Pharisee,
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People are bad enough as they are Libertines, but if ye snare them in as Proselytes, they are double wretches, they are twofold more the children of Hell.
People Are bad enough as they Are Libertines, but if you snare them in as Proselytes, they Are double wretches, they Are twofold more the children of Hell.
Oh Simon, therefore why shouldst thou pride thy self in the name of a Pharisee? I do not hate Cain, or Lamech, or Nimrod, or Achitophel worse then a Pharisee,
O Simon, Therefore why Shouldst thou pride thy self in the name of a Pharisee? I do not hate Cain, or Lamech, or Nimrod, or Ahithophel Worse then a Pharisee,
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when will hypocrisie be reconciled to compunction? When shall a sinner, though never so deploring, get his pardon from a Pharisees lips? No, he is still casting the old filth in the face,
when will hypocrisy be reconciled to compunction? When shall a sinner, though never so deploring, get his pardon from a Pharisees lips? No, he is still casting the old filth in the face,
they never talk of their teares, but their crimes; not of their present reformation, but their precedent exorbitancies, to magnifie themselves, they vilifie others,
they never talk of their tears, but their crimes; not of their present Reformation, but their precedent Extravagancies, to magnify themselves, they vilify Others,
but when she doth come in, like one that is a loathing to her selfe, torn in pieces with remorse, tortured with conflicts, full of anguish and agony, skalt in the flames of hell as it were,
but when she does come in, like one that is a loathing to her self, torn in Pieces with remorse, tortured with conflicts, full of anguish and agony, skalt in the flames of hell as it were,
sobbing, wailing, weeping, as if she would cleave her heart, chink her brest, fret off the skin from her eye-lids with hot and brinish water, not speaking a word,
sobbing, wailing, weeping, as if she would cleave her heart, chink her breast, fret off the skin from her eyelids with hight and brinish water, not speaking a word,
so much humility, so much abnegation and renuntiation, terrour, consternation, prostration, do not these discover a true mortified spirit? amongst all the Proselytes and Rabbies, didst ever see such a compleat Convert I speak no more of her crimes therefore,
so much humility, so much abnegation and renunciation, terror, consternation, prostration, do not these discover a true mortified Spirit? among all the Proselytes and Rabbies, didst ever see such a complete Convert I speak no more of her crimes Therefore,
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here are many persons, but who so worthy? here are many guests, but who so conspicuous? If thou wert any thing but a Pharisee, it would be a pleasure to thee, to behold her,
Here Are many Persons, but who so worthy? Here Are many guests, but who so conspicuous? If thou Wertenberg any thing but a Pharisee, it would be a pleasure to thee, to behold her,
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the Pharisee hath feasted me, the Penitent hath feasted me, which shall go for the banquet? thou hast been at great charge, Mary Magdalen doth serve up all her dishes in her eyes;
the Pharisee hath feasted me, the Penitent hath feasted me, which shall go for the banquet? thou hast been At great charge, Marry Magdalen does serve up all her Dishes in her eyes;
thou wouldest think much, that a few dumb gestures, warm drops of a womans distilling, and a little box of Spikenard should be preferred before thy sumptuous fare;
thou Wouldst think much, that a few dumb gestures, warm drops of a woman's distilling, and a little box of Spikenard should be preferred before thy sumptuous fare;
A Pharisee doth love to appropriate all to himseife, to engross reputation, to monopolize praise, his person must have the vogue, and his actions the cry;
A Pharisee does love to Appropriate all to himseife, to engross reputation, to monopolize praise, his person must have the vogue, and his actions the cry;
Let Simon and Mary Magdalen thosefore lay down both their hearts & where the greatest love doth glow, let there the greatest honour be fixed. Simon, thou dost love me;
Let Simon and Marry Magdalen thosefore lay down both their hearts & where the greatest love does glow, let there the greatest honour be fixed. Simon, thou dost love me;
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therefore whereas in thine own opinion, thy owings are so small, thou canst never think thy selfe much bounden to me, to remit what I might exact with rigour.
Therefore whereas in thine own opinion, thy owings Are so small, thou Canst never think thy self much bounden to me, to remit what I might exact with rigour.
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seeing then she hath such a sense of her arrearages, and that she is at her wits end, what shall become of her if I should severely prosecute her, she is the party that will most bow,
seeing then she hath such a sense of her arrearages, and that she is At her wits end, what shall become of her if I should severely prosecute her, she is the party that will most bow,
and stoop before a mercifull Creditor: Thou canst say, that if there be two Debtors, and the one be forgiven 50, and the other 500 pence, that that party will love most, to whom is most forgiven;
and stoop before a merciful Creditor: Thou Canst say, that if there be two Debtors, and the one be forgiven 50, and the other 500 pence, that that party will love most, to whom is most forgiven;
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then why should not I pronounce, that Mary Magdalen will have the most fervency kindled in her breast towards me? Yes, in respect of thy sparkes, she will have flames,
then why should not I pronounce, that Marry Magdalen will have the most fervency kindled in her breast towards me? Yes, in respect of thy sparks, she will have flames,
sheto seek reconciliation, thou to seck resolutions; she for gracious answers, thou for difficult questions; she to satisfie conscience, thou to satisfie curiosity;
sheto seek reconciliation, thou to seck resolutions; she for gracious answers, thou for difficult questions; she to satisfy conscience, thou to satisfy curiosity;
for thou allowedst me nothing to dry and clean my feet, but she hath brought a towel along with her, the strangest and finest that ever touched flesh, she hath wiped my feet with the hairs her head:
for thou allowedst me nothing to dry and clean my feet, but she hath brought a towel along with her, the strangest and Finest that ever touched Flesh, she hath wiped my feet with the hairs her head:
What now then thinkest thou of thy selfe? what thinkest thou of this woman? thou hast been looking on her a great while, hast thou eyed her rightly? No, I doubt thou hast beheld her all this while with the Pharisee's eye.
What now then Thinkest thou of thy self? what Thinkest thou of this woman? thou hast been looking on her a great while, hast thou eyed her rightly? No, I doubt thou hast beheld her all this while with the Pharisee's eye.
So that the Penitent with Christ, doth carry the credit from the Precisian: Mary Magdalen hath more commendation from the Saviours lips, then the Pharisee;
So that the Penitent with christ, does carry the credit from the Precisian: Marry Magdalen hath more commendation from the Saviors lips, then the Pharisee;
And whereas there are new murmurers arise, that after the Pharisee hath left muttering inwardly, there are others that say in themselves, a cavilling generation, which had learned their spirit of contradiction from their old opposing Master;
And whereas there Are new murmurers arise, that After the Pharisee hath left muttering inwardly, there Are Others that say in themselves, a caviling generation, which had learned their Spirit of contradiction from their old opposing Master;
For they that sat at meat with him, began to say within themselves, Who is this, that forgiveth sins also? v. 49. That the woman might not be troubled with this interposition and alteration, Christ doth renew his authorizing grant, putting another seal to the pardon.
For they that sat At meat with him, began to say within themselves, Who is this, that forgiveth Sins also? v. 49. That the woman might not be troubled with this interposition and alteration, christ does renew his authorizing grant, putting Another seal to the pardon.
For he said to the woman, Thy faith hath saved thee, go in peace, v. 50. So that the woman now is cleared and discharged, forgiven and saved: Oh gracious Saviour!
For he said to the woman, Thy faith hath saved thee, go in peace, v. 50. So that the woman now is cleared and discharged, forgiven and saved: O gracious Saviour!
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when God is pleased to shew mercy, he will find out all the incentives that may conduce to compassion, a here ye see, that God omitteth nothing that might bring off this penitent creature with honour;
when God is pleased to show mercy, he will find out all the incentives that may conduce to compassion, a Here you see, that God omitteth nothing that might bring off this penitent creature with honour;
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and that great City which hath things of price in it, persons, and their multitudes, and surplusage mentioned, that they had sixscore thousand and more;
and that great city which hath things of price in it, Persons, and their Multitudes, and surplusage mentioned, that they had sixscore thousand and more;
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And also Should not I spare Nineth that great City, wherein are more than sixscore thousand persons, which cannot discern between their right hand, and their left hand. And also.
And also Should not I spare Nineth that great city, wherein Are more than sixscore thousand Persons, which cannot discern between their right hand, and their left hand. And also.
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Application. First, this doth serve to shew the benefit of a divine ingratiating. Since thou wert pretious in my sight, thou wert honourable. Es. 43.4. so honourable, that God will be a restlesse Advocate for his Saints.
Application. First, this does serve to show the benefit of a divine ingratiating. Since thou Wertenberg precious in my sighed, thou Wertenberg honourable. Es. 43.4. so honourable, that God will be a restless Advocate for his Saints.
He will contend with the whole Earth for them, now a contention ye know is not quickly at an end, no, there is a long debate before a businesse can be stated;
He will contend with the Whole Earth for them, now a contention you know is not quickly At an end, no, there is a long debate before a business can be stated;
So in protection there shall be a continuation, concomitation, & connexion of arguments, reason upon reason, multiplicity of proofes, God will be at the first entring of the suit,
So in protection there shall be a continuation, concomitation, & connexion of Arguments, reason upon reason, Multiplicity of proofs, God will be At the First entering of the suit,
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Julius Caesar having undertaken the defence of noble Masintha, he did not onely argue the cause for him against King Hiempsa, and roughly oppose his Son Juba afterwards;
Julius Caesar having undertaken the defence of noble Masintha, he did not only argue the cause for him against King Hiempsa, and roughly oppose his Son Juba afterwards;
or proceeded against til his comming back, and at his return most honourably got him cleared So God where he is interessed in a case, he will go through all emergencies, till he hath brought every thing to an happy close.
or proceeded against till his coming back, and At his return most honourably god him cleared So God where he is interested in a case, he will go through all emergencies, till he hath brought every thing to an happy close.
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The Augures in Rome having a mind to the house of Claudius Centumalus, they prosecuted him in the Court, that he might be constrained to pluck down his house,
The Augurs in Room having a mind to the house of Claudius Centumalus, they prosecuted him in the Court, that he might be constrained to pluck down his house,
or signified it in a legall way to Calphurnius before the house was bought; but both these fayling, the bargain was justifiable, so at last he got both Man, and case discharged.
or signified it in a Legal Way to Calphurnius before the house was bought; but both these failing, the bargain was justifiable, so At last he god both Man, and case discharged.
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Manda-ae his kinswoman came and besought him, that he would now be revenged of Themistocles (whom he had in his hands) for killing her two Sons at the Battle of Salamine; Xerxes dearly loving his kinswoman,
Mandaeans his kinswoman Come and besought him, that he would now be revenged of Themistocles (whom he had in his hands) for killing her two Sons At the Battle of Salamine; Xerxes dearly loving his kinswoman,
but infinitely pittying the case of Themistocles, told her, that a businesse of that consequence ought not to be done in a passion, but upon mature deliberation;
but infinitely pitying the case of Themistocles, told her, that a business of that consequence ought not to be done in a passion, but upon mature deliberation;
The Prince being perplexed with the impatience of the woman, turned her over to his Councell, saying, that whatsoever they determined, he would stand to.
The Prince being perplexed with the impatience of the woman, turned her over to his Council, saying, that whatsoever they determined, he would stand to.
Why then are we dismayd that Gods first argument doth not take, if God hath not yet disputed us out of danger, hath he no more disceptations behind? yes,
Why then Are we dismayed that God's First argument does not take, if God hath not yet disputed us out of danger, hath he no more disceptations behind? yes,
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the great Apollo of the age, oh how is he enamoured upon his projects, and idolising his designes? In this thing I am prevalent, in that thing I am successfull, What cannot I do by my ingenious,
the great Apollo of the age, o how is he enamoured upon his projects, and idolising his designs? In this thing I am prevalent, in that thing I am successful, What cannot I do by my ingenious,
Procure things honest in the sight of all men. Rom. 12.17. Deliver a City by thy wisdom. Eccles. 9.15. with Bezaleel and Aholiab, build a Tabernacle by thy Wisdom, or like Joseph, sustein a Kingdom by thy wisdom, or like Solomon, pronounce some astonishable judgement in an intricate thing, that all the earth may ring of it;
Procure things honest in the sighed of all men. Rom. 12.17. Deliver a city by thy Wisdom. Eccles. 9.15. with Bezaleel and Aholiab, built a Tabernacle by thy Wisdom, or like Joseph, sustain a Kingdom by thy Wisdom, or like Solomon, pronounce Some astonishable judgement in an intricate thing, that all the earth may ring of it;
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if thou hast wisdome, let it be the wisdome which descends from above, Jam. 3.17. Be wise concerning that which is good, and simple concerning that which is evill, Rom. 16.19.
if thou hast Wisdom, let it be the Wisdom which descends from above, Jam. 3.17. Be wise Concerning that which is good, and simple Concerning that which is evil, Rom. 16.19.
if thou dost study scripture, to know how to evacuate Gods Law, and strive for a fill in the greatest secrets of Faith, that thou maist the better understand to subvert Christianity;
if thou dost study scripture, to know how to evacuate God's Law, and strive for a fill in the greatest secrets of Faith, that thou Mayest the better understand to subvert Christianity;
yet falling into horrid practises, craftily circumventing them whom he spighted, and subtilly plotting the destruction of his supposed enemies, he was at last taken by Oraetes the Praefect of Darius, and crucified upon the top of mount Micala. Cyrus, who was so wise a Prince, that Zenophon wrote the pattern of an absolute Prince by his example,
yet falling into horrid practises, craftily circumventing them whom he spighted, and subtly plotting the destruction of his supposed enemies, he was At last taken by Oraetes the Praefect of Darius, and Crucified upon the top of mount Micala. Cyrus, who was so wise a Prince, that Zenophon wrote the pattern of an absolute Prince by his Exampl,
yet being puffed up with prosperous successes, waxing envious and cruell to all his neighbours, he was at last taken by Tomyris, and had his head strook off, and thrown into a bowl of his own blood.
yet being puffed up with prosperous Successes, waxing envious and cruel to all his neighbours, he was At last taken by Tomyris, and had his head strook off, and thrown into a bowl of his own blood.
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but degenerating afterterwards into a Tyrant, as to fettering of men in prison, and chopping off their heads (after his hundred thousand men, which he had at his command) was taken by Icetes and Timoleon, and banished to Corinth, where he kept a School (as some say) and saw the deaths of his own sons,
but degenerating afterwards into a Tyrant, as to fettering of men in prison, and chopping off their Heads (After his hundred thousand men, which he had At his command) was taken by Icetes and Timoleon, and banished to Corinth, where he kept a School (as Some say) and saw the death's of his own Sons,
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and so fortunate, that he was called Conqueror of Conquests, yet proving boysterous and barbarous, he was taken by Laelius, and led in a chain to Scipio. Nero the wise, who for five yeares was the Mirrour of prudent Princes,
and so fortunate, that he was called Conqueror of Conquests, yet proving boisterous and barbarous, he was taken by Laelius, and led in a chain to Scipio. Nero the wise, who for five Years was the Mirror of prudent Princes,
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as out of a golden Goblet, and dye upon the point of his own weapon? I could tell you the like of Lysimachus the politick, Murziphbe the sagacious, Haquine, Hiarnus, Regnerus, all which using wit,
as out of a golden Goblet, and die upon the point of his own weapon? I could tell you the like of Lysimachus the politic, Murziphbe the sagacious, Haquine, Hiarnus, Regnerus, all which using wit,
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but for a Vulture, or Blood-hound, how did it prove pernicious to them? therefore there is no saying, My feat inventions have taken at this time, therefore they shall alwaies:
but for a Vulture, or Bloodhound, how did it prove pernicious to them? Therefore there is no saying, My feat Inventions have taken At this time, Therefore they shall always:
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but hath God no more arguments yet to use? Yes, he hath, pleasure in unrighteousnesse, hardnesse of heart, consusion, everlasting damnation, yet to urge thee with:
but hath God no more Arguments yet to use? Yes, he hath, pleasure in unrighteousness, hardness of heart, confusion, everlasting damnation, yet to urge thee with:
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When thou thinkest God hath spoken all, yet he hath more to say, as here, he had used many reasons to Jonas, and he is able to make an addition an enlargement, And also.
When thou Thinkest God hath spoken all, yet he hath more to say, as Here, he had used many Reasons to Jonah, and he is able to make an addition an enlargement, And also.
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How is God desirous to shew mercy? how is he angry when he cannot shew mercy? He cometh leaping over the mountains, Cant. 2.8. when he should shew mercy, Currit dum succurrit, He doth ran that he might relieve, but he doth make no such hast when he should execute judgment;
How is God desirous to show mercy? how is he angry when he cannot show mercy? He comes leaping over the Mountains, Cant 2.8. when he should show mercy, Currit dum succurrit, He does ran that he might relieve, but he does make no such haste when he should execute judgement;
What affections do there glow in us towards mercy? what motions have we made for mercy? what preparations are we qualified with for entertainment of mercy? no, this Mannah, this Angels food is light bread in our esteems, we will not step out of our Tents to gather a gomer full of it.
What affections do there glow in us towards mercy? what motions have we made for mercy? what preparations Are we qualified with for entertainment of mercy? no, this Manna, this Angels food is Light bred in our esteems, we will not step out of our Tents to gather a gomer full of it.
yea, next to originall sin, this sin is propagated, it doth run in a blood, it is crimen, & semen partûs, the sinne as well as the seed of the birth, the child doth partake of the Parents envy,
yea, next to original since, this since is propagated, it does run in a blood, it is crimen, & semen partûs, the sin as well as the seed of the birth, the child does partake of the Parents envy,
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how must thou be waited upon, and worshipped? how many motions must be made? how many meetings must be set? how many meek men must be troubled about one stubborn man? how many wise men about one mad man,
how must thou be waited upon, and worshipped? how many motions must be made? how many meetings must be Set? how many meek men must be troubled about one stubborn man? how many wise men about one mad man,
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how is God molested here with froward Jonah? his splenative Prophet? he had conceived a spight against Nineveh, and what a pleading must there be to bring him into his right temper again? there must be an amplifying of reasons, terque, quaterque, three,
how is God molested Here with froward Jonah? his splenative Prophet? he had conceived a spite against Nineveh, and what a pleading must there be to bring him into his right temper again? there must be an amplifying of Reasons, terque, quaterque, three,
no, God must presse many particulars, and after a multitude of arguments, he must bring in an enlargement, And also. Should not I spare Nineveh that great City, wherein are more then sixscore thousand persons, which cannot discern between their right hand, and their left hand. And also.
no, God must press many particulars, and After a multitude of Arguments, he must bring in an enlargement, And also. Should not I spare Nineveh that great city, wherein Are more then sixscore thousand Persons, which cannot discern between their right hand, and their left hand. And also.
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for, Nunquid de bobus cura est Deo? Hath God care of Oxen? So, are Cattle a fit subject for the onely wise God to discourse of? yes, he gave them life,
for, Whether de bobus Cure est God? Hath God care of Oxen? So, Are Cattle a fit Subject for the only wise God to discourse of? yes, he gave them life,
and when they came out of the Ark God entred into a Covenant with them, for, This is the token of the Covenant which I make between me, and you, and every living Creature. Gen. 9.10.
and when they Come out of the Ark God entered into a Covenant with them, for, This is the token of the Covenant which I make between me, and you, and every living Creature. Gen. 9.10.
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Psal. 144.13, 14. Moses would not leave an hoof in Egypt, and wherefore? but to shew, that these hoofed creatures were worthy the carrying along with them.
Psalm 144.13, 14. Moses would not leave an hoof in Egypt, and Wherefore? but to show, that these hoofed creatures were worthy the carrying along with them.
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It is an heavy punishment when a judgment doth light upon the Cattle, the murrain of Beasts was one of the plagues of Egypt. And find wee not a sad grone throughout all the Scripture,
It is an heavy punishment when a judgement does Light upon the Cattle, the murrain of Beasts was one of the plagues of Egypt. And find we not a sad groan throughout all the Scripture,
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when this heavy accident doth happen? yes, How do the Beasts grone? the heards of the Cattle are perplexed, the flocks of Sheep are made desolate. Joel 1.18. Where is thy Flock, thy beautifull Flock? Jer. 13.20.
when this heavy accident does happen? yes, How do the Beasts groan? the heards of the Cattle Are perplexed, the flocks of Sheep Are made desolate. Joel 1.18. Where is thy Flock, thy beautiful Flock? Jer. 13.20.
Doth not Amos join the death of Beasts with the destruction of men? yes, Your young men have I slain with the sword, and taken away your horses. Amos 4.11.
Does not Amos join the death of Beasts with the destruction of men? yes, Your young men have I slave with the sword, and taken away your Horses. Amos 4.11.
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This was that, which made Habbacucks belly to tremble, his lips to quiver, and rottenesse to enter into his bones, that the Flocks should be cut off from the Fold,
This was that, which made Habbacucks belly to tremble, his lips to quiver, and rottenesse to enter into his bones, that the Flocks should be Cut off from the Fold,
and there should be no Heards in the Stalls. Habbacuck 3.17. Without Cattle the whole earth doth languish, and a great part of mans Dominion is diminished, the prejudices are many if beasts be wanting.
and there should be no Heards in the Stalls. Habakkuk 3.17. Without Cattle the Whole earth does languish, and a great part of men Dominion is diminished, the prejudices Are many if beasts be wanting.
A man cannot march into the field without them, for An horse is prepared for Battle. Prov. 21.31. there would be a thin table without them, for, if all the labour of man be for his mouth, Eccles. 6.7. without these he cannot eat of the sat. Nehem. 8.10. a man can scarce cloth himself without these, for, from these come the goodly rayment. Gen. 27.15. and the Family clad in skarlet. Prov. 31.21.
A man cannot march into the field without them, for an horse is prepared for Battle. Curae 21.31. there would be a thin table without them, for, if all the labour of man be for his Mouth, Eccles. 6.7. without these he cannot eat of the sat. Nehemiah 8.10. a man can scarce cloth himself without these, for, from these come the goodly raiment. Gen. 27.15. and the Family clad in scarlet. Curae 31.21.
our shops can scarce be well furnished without them, Ivory, Furs, Masks, Sables, healing-horns, Bezarstones, &c. come not these from Beasts? Besides are they not goodly to look upon? yes, a pleasing sight it is to behold the burthen-bearing Camel, the swift paced Dromedaty, the scaled Rhinoeros,
our shops can scarce be well furnished without them, Ivory, Furs, Masks, Sables, healing-horns, Bezarstones, etc. come not these from Beasts? Beside Are they not goodly to look upon? yes, a pleasing sighed it is to behold the burden-bearing Camel, the swift paced Dromedaty, the scaled Rhinoeros,
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and that God doth stretch out a providentiall hand to beasts for the comfort of man, yea, whether they be tame or wild, they are highly beneficiall •o man.
and that God does stretch out a providential hand to beasts for the Comfort of man, yea, whither they be tame or wild, they Are highly beneficial •o man.
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if to men they were not very usefull? Did not the Patriarks wealth chiefly lie in Beasts? and was not Cissamis of Cous famous far and nigh for his riches in Cattle? Did not money of old carry this stamp upon it,
if to men they were not very useful? Did not the Patriarchs wealth chiefly lie in Beasts? and was not Cissamis of Cous famous Far and High for his riches in Cattle? Did not money of old carry this stamp upon it,
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and Caraloman as Volateran reporteth, come to the height of preferment by having their first raise by the increase of Cattle? Why are Jasons golden Fleece, the Cornucopia, the plenty of the horne which the Naiades so decked with flowers,
and Caraloman as Volateran Reporteth, come to the height of preferment by having their First raise by the increase of Cattle? Why Are Jasons golden Fleece, the Cornucopia, the plenty of the horn which the Naiades so decked with flowers,
an hundred Bullocks with one white one having the hornes tipped with gold, as a gratification for defending the Romane Army from the Sabines; and Canutus sent as a testimony of his royall respect, a goodly horse shod with gold to Lotharius the Emperour.
an hundred Bullocks with one white one having the horns tipped with gold, as a gratification for defending the Roman Army from the Sabines; and Canute sent as a testimony of his royal respect, a goodly horse shod with gold to Lotharius the Emperor.
Amongst the Heathens was Neptunes threeforked Mace, or Apollo 's Harp more famous then Pans sevenbranched Pipe? No, he was called Pan, because in looking to Cattle, people held that he conveyed all the manner of blessings to the world.
among the heathens was Neptunes threeforked Mace, or Apollo is Harp more famous then Pans sevenbranched Pipe? No, he was called Pan, Because in looking to Cattle, people held that he conveyed all the manner of blessings to the world.
Should not I spare Nineveh that great City, wherein are more then sixscore thousand persons, which cannot discern between their right hand, and their left hand; and also Cattle.
Should not I spare Nineveh that great city, wherein Are more then sixscore thousand Persons, which cannot discern between their right hand, and their left hand; and also Cattle.
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First, this doth serve to shew that we should honour God in our blessing of Cattle? For should not we spy, that which God doth spare? and prize, that which God doth preserve? Yes,
First, this does serve to show that we should honour God in our blessing of Cattle? For should not we spy, that which God does spare? and prize, that which God does preserve? Yes,
or to be yoked in Carts to carry up and down our commodities, as it happened in those dismall civill wars under Uladislans the third King of Hungary; we would then think Cattle a rich Possession.
or to be yoked in Carts to carry up and down our commodities, as it happened in those dismal civil wars under Uladislans the third King of Hungary; we would then think Cattle a rich Possession.
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Solon commanded all the people to sacrifice to the Gods for the use of the Oxe, and made it as capitall a crime for any man to kill a bullock, as to slay a man.
Solon commanded all the people to sacrifice to the God's for the use of the Ox, and made it as capital a crime for any man to kill a bullock, as to slay a man.
nor behold the flocks, and herds, but say, This is the place, where there is no want of any thing which is in the earth, Judg. 18.10. This is the Land which the Lord careth for, the eyes of the Lord are alwaies upon it, from the beginning of the year, to the end of the year, Deut. 11.12. Our pastures are clothed with flocks, Psal. 65.13. The Lord hath made us plenteous in goods, and in the fruit of our cattel, Deut. 28.11. Our hills flow with milk, Joel. 3.18. Our horn is iron, and our hooves brass, Amos 4.13. Our Land is full of horses, and our Chariots are infinite, Esa. 2.7. Our horses are swifter then the Leopards, and more fierce then the wolves of the evening, our horsemen are many, Hab. 1.8.
nor behold the flocks, and herds, but say, This is the place, where there is no want of any thing which is in the earth, Judges 18.10. This is the Land which the Lord Careth for, the eyes of the Lord Are always upon it, from the beginning of the year, to the end of the year, Deuteronomy 11.12. Our pastures Are clothed with flocks, Psalm 65.13. The Lord hath made us plenteous in goods, and in the fruit of our cattle, Deuteronomy 28.11. Our hills flow with milk, Joel. 3.18. Our horn is iron, and our hooves brass, Amos 4.13. Our Land is full of Horses, and our Chariots Are infinite, Isaiah 2.7. Our Horses Are swifter then the Leopards, and more fierce then the wolves of the evening, our horsemen Are many, Hab. 1.8.
Our cattel are fed in large pastures, the oxen also, and the young asses that till the ground, eat clean Provender which is winnowed with the shovell and the fan, Esa. 28.23, 24. We run to the bountifulness of the Lord,
Our cattle Are fed in large pastures, the oxen also, and the young asses that till the ground, eat clean Provender which is winnowed with the shovel and the fan, Isaiah 28.23, 24. We run to the bountifulness of the Lord,
for the wheat, and the wine, and the Oyl, and for the increase of the bullocks, and the sheep, Jer. 31.12. Our bullock gendreth, and faileth not, our cow calveth, and casteth not her calfe. Job 21.10.
for the wheat, and the wine, and the Oil, and for the increase of the bullocks, and the sheep, Jer. 31.12. Our bullock gendereth, and Faileth not, our cow calveth, and Cast not her calf. Job 21.10.
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and we see the glory of the Lord, and the excellency of our God, Esa, 35.2. Oh that we cannot see that which we daily behold with our eyes, or have not a mouth to confesse that which doth passe into our mouthes;
and we see the glory of the Lord, and the excellency of our God, Isaiah, 35.2. O that we cannot see that which we daily behold with our eyes, or have not a Mouth to confess that which does pass into our mouths;
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but oh, if we would not walk on foot, or bear our own loads, or be to seek for rayment and nourishment, let us lay to heart our Creature obligation, let cattel be valued by us,
but o, if we would not walk on foot, or bear our own loads, or be to seek for raiment and nourishment, let us lay to heart our Creature obligation, let cattle be valued by us,
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oh then, that Man cannot shake this empty vessel of his, nor see what a bare hand he doth carry about him, that if there came not in reliefe from abroad, he were a very destitute creature;
o then, that Man cannot shake this empty vessel of his, nor see what a bore hand he does carry about him, that if there Come not in relief from abroad, he were a very destitute creature;
for why may not any man participate of that which God doth set apart for him? or spend that which God doth spare for him? I like not the Tatians and Priscillianists, which doe count Cattel unclean;
for why may not any man participate of that which God does Set apart for him? or spend that which God does spare for him? I like not the tatian and Priscillianists, which do count Cattle unclean;
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nor Tertullian, who in his Treatise Contra Physicos, is too great a Montanist, holding according to the laws of his Religion a most rigorous abstinence from the use of cattel, pronouncing all others of a contrary opinion to him, Animales, Life-wasters, or Blood-spillers;
nor Tertullian, who in his Treatise Contra Physicos, is too great a Montanist, holding according to the laws of his Religion a most rigorous abstinence from the use of cattle, pronouncing all Others of a contrary opinion to him, Animales, Life-wasters, or Blood-spillers;
strange slifts no doubt transplanted from the old Nurcery of the Heathens, for the Barceans, Mysians, and the Prophets of Jupiter, and the Priests of the Sun, held the selfe-same opinion.
strange slifts no doubt transplanted from the old Nursery of the heathens, for the Barceans, Mysians, and the prophets of Jupiter, and the Priests of the Sun, held the selfsame opinion.
But to what end hath God made his Creatures, if man may not have his freedom in them? what, should we bring them up onely for pleasure? or to feed our eyes with them, as it is said the antient Brittaines here did? no doubtlesse,
But to what end hath God made his Creatures, if man may not have his freedom in them? what, should we bring them up only for pleasure? or to feed our eyes with them, as it is said the ancient Britains Here did? no doubtless,
since God hath taken away his levitical restraint, and recalled his inhibition concerning forbidden Creatures, we may say with the blessed Apostle, Every Creature of God is good,
since God hath taken away his levitical restraint, and Recalled his inhibition Concerning forbidden Creatures, we may say with the blessed Apostle, Every Creature of God is good,
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and nothing ought to be refused, if it be received with thanksgiving, 1 Tim. 4.4. A Church-constitution may out of Ecclesiasticall prudence, but not absolute necessity, forbid the use of such things.
and nothing ought to be refused, if it be received with thanksgiving, 1 Tim. 4.4. A Church constitution may out of Ecclesiastical prudence, but not absolute necessity, forbid the use of such things.
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though they be no thy Canonicall, yet they are a kind of Apocryphall Scripture unto thee, if Pauson painted an horse of War, and Nealces an Asse drinking out of the River Nilus, and Nicomachus Cows with their dropping papps so lively, that people were astonished at the one,
though they be not thy Canonical, yet they Are a kind of Apocryphal Scripture unto thee, if Pauson painted an horse of War, and Nealces an Ass drinking out of the River Nilus, and Nicomachus Cows with their dropping paps so lively, that people were astonished At the one,
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then if painted Cattle do carry such affection, and delight with them, what should the living? thou art not fit to live amongst the Creatures, which dost not know the worth of them;
then if painted Cattle do carry such affection, and delight with them, what should the living? thou art not fit to live among the Creatures, which dost not know the worth of them;
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Know therefore what it is for thee to stand in the Fairstead, or at the Pasture-gate of Cattle, there must needs be an high excellency of Cattle, when God would spare them;
Know Therefore what it is for thee to stand in the Fairstead, or At the Pasture-gate of Cattle, there must needs be an high excellency of Cattle, when God would spare them;
yea, when he would spare not only persons but Cattle. And also Cattle. Fiftly, this doth serve to strengthen your Christian dependance upon God Almighty.
yea, when he would spare not only Persons but Cattle. And also Cattle. Fifty, this does serve to strengthen your Christian dependence upon God Almighty.
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Hee which feedeth the Ravens, will he not feed you? He that clotheth the grasse, will he not cloth you? He that spareth the Cattle, will he not spare you? Are ye not better then many sparrows? so, are not ye better then Heards,
He which feeds the Ravens, will he not feed you? He that clotheth the grass, will he not cloth you? He that spares the Cattle, will he not spare you? are you not better then many sparrows? so, Are not you better then Heards,
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and flocks of Cattle? Oh that the eyes of all things wait upon the Lord, and that we that have the most knowledge of God have the least affiance in him, that if God do but exercise us a little, there is in us rather Desolation, then Consolation;
and flocks of Cattle? O that the eyes of all things wait upon the Lord, and that we that have the most knowledge of God have the least affiance in him, that if God do but exercise us a little, there is in us rather Desolation, then Consolation;
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As Domitian when there had been eight months thunder at Rome, he was so distracted with it, that he cared not if the thunderbolt were in his sides, Let Jupiter now strike whom he will.
As Domitian when there had been eight months thunder At Room, he was so distracted with it, that he cared not if the thunderbolt were in his sides, Let Jupiter now strike whom he will.
and was wished to be of good comfort, for he had many Friends which would stand firmly to him, he like a dismayed man answered, that he would not trust his own Mother,
and was wished to be of good Comfort, for he had many Friends which would stand firmly to him, he like a dismayed man answered, that he would not trust his own Mother,
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no, it is a delusion, for, Can God prepare a Table in the Wildernesse? tell the distrustfull Prince of Samaria, when an Asses head was sold for fourscore pieces of silver,
no, it is a delusion, for, Can God prepare a Table in the Wilderness? tell the distrustful Prince of Samaria, when an Asses head was sold for fourscore Pieces of silver,
as if God had never called his Son out of Egypt, nor led home his Captives again from the close Prison of Babylon. Art not thou of old, oh Lord our God, our holy one ▪ Is the Lords hand shortned? Oh cast not away your confidence which hath great recompense of reward. Heb. 10.35. Come out of this swoon therfore ye fainting creatures, breath again ye dying creatures;
as if God had never called his Son out of Egypt, nor led home his Captives again from the close Prison of Babylon. Art not thou of old, o Lord our God, our holy one ▪ Is the lords hand shortened? O cast not away your confidence which hath great recompense of reward. Hebrew 10.35. Come out of this swoon Therefore you fainting creatures, breath again you dying creatures;
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and Beasts may teach Man. Oh Man blush at this disparagement, and be dejected that the Beast which doth look downward should be more noble then thou which hast a face which doth behold the Heavens? and a soul little inferiour to the Angels;
and Beasts may teach Man. O Man blush At this disparagement, and be dejected that the Beast which does look downward should be more noble then thou which hast a face which does behold the Heavens? and a soul little inferior to the Angels;
oh therefore live according to thy Creation, expresse thy selfe according to those purposes and decrees which God hath sealed with an intention to thine honour;
o Therefore live according to thy Creation, express thy self according to those Purposes and decrees which God hath sealed with an intention to thine honour;
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thou art the prime and predominant Creature, therefore carry an excellency along with thee. Remember that here thou art a Prior, that God hath given thee the chiefe place,
thou art the prime and predominant Creature, Therefore carry an excellency along with thee. remember that Here thou art a Prior, that God hath given thee the chief place,
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an inheritance incorruptible & undefiled, which fadeth not away, 1 Pet, 1.4. Oh therfore look with a kind of neglect upon this present estate, for it is a kind of miserable life which we have here, onely common with beasts;
an inheritance incorruptible & undefiled, which fades not away, 1 Pet, 1.4. O Therefore look with a kind of neglect upon this present estate, for it is a kind of miserable life which we have Here, only Common with beasts;
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What are all these pittances and moyeties, to that far more excellent and eternall weight of glory? No, if we could consider, how many things, and how great are promised to us in heaven, all things here upon earth would seem contemptible unto us.
What Are all these pittances and moieties, to that Far more excellent and Eternal weight of glory? No, if we could Consider, how many things, and how great Are promised to us in heaven, all things Here upon earth would seem contemptible unto us.
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Some comforts thou maist have here, but there what doth remaine, but that thou shouldst keep a solemn Jubilee? Oh then, that through these chinks of the flesh, some beames of that heavenly light could shine into thy soul, that with these dull ears thou couldst hear some distichs of those new songs which thou shalt sing with that celestiall Quire, that afar off thou couldst spy thy Crown,
some comforts thou Mayest have Here, but there what does remain, but that thou Shouldst keep a solemn Jubilee? O then, that through these chinks of the Flesh, Some beams of that heavenly Light could shine into thy soul, that with these dull ears thou Couldst hear Some distichs of those new songs which thou shalt sing with that celestial Choir, that afar off thou Couldst spy thy Crown,
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and let thy soul serve above stairs, and stand like a pensioner in the presence Chamber, despise this dung, contemn this ash-heap, sigh under this chayn, bewaile this wilderness.
and let thy soul serve above stairs, and stand like a pensioner in the presence Chamber, despise this dung, contemn this ashheap, sighs under this chain, bewail this Wilderness.
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even Messuages, and Mannours, Debt-books and Free-deeds, Wardrobes and Ware-houses, chests of Treasure, or Cabinets of Jewels, Patents or Charters, surred Gowns,
even Messages, and Manors, Debtbooks and Free-deeds, Wardrobes and Warehouses, chests of Treasure, or Cabinets of Jewels, Patents or Charters, surred Gowns,
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though thou dost spend some time with blear eyed Leah, yet never be contented till thou dost embrace the beautifull Rachel; though thou drinkest some draughts of the dilute wine at the beginning of the banquet,
though thou dost spend Some time with blear eyed Leah, yet never be contented till thou dost embrace the beautiful Rachel; though thou drinkest Some draughts of the dilute wine At the beginning of the banquet,
but let thy inward pantings be to enter into thy Masters joy & thy Masters glory, ever to be with the Lord, to enjoy the prize of the high-calling of God in Christ Jesus,
but let thy inward pantings be to enter into thy Masters joy & thy Masters glory, ever to be with the Lord, to enjoy the prize of the High-calling of God in christ jesus,
whereas here thou dost but converse with Cattel, for, after the persons are spared, the greatest additionall that can be made, is the sparing of Cattel. And also Cattel.
whereas Here thou dost but converse with Cattle, for, After the Persons Are spared, the greatest additional that can be made, is the sparing of Cattle. And also Cattle.
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thou must neither feed it under the necessary allowance, nor work it beyond the strength; be neither too sparing of Provender, nor too extream in punishment;
thou must neither feed it under the necessary allowance, nor work it beyond the strength; be neither too sparing of Provender, nor too extreme in punishment;
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If surfeiting cast our first parents out of Paradise, lost Esau his birth-right, hung up the chiefe Baker, beheaded John Baptist, and rent away Baltazvrs Kingdome,
If surfeiting cast our First Parents out of Paradise, lost Esau his birthright, hung up the chief Baker, beheaded John Baptist, and rend away Baltazvrs Kingdom,
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Take heed therefore thou dost not fall from thy Dresser into Hell, and that thy Cook-room doth not provide for thee a boyling Caldron below, that thy riotous banquets do not provide for thee ravenous hunger in another world;
Take heed Therefore thou dost not fallen from thy Dresser into Hell, and that thy Cookroom does not provide for thee a boiling Caldron below, that thy riotous banquets do not provide for thee ravenous hunger in Another world;
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when men ruine Countries and Cattell, fire Cities and Cattel, as if Cattel were enemies, or they would wage Warre with unreasonable Beasts. Valiant Souldiers! doughty Champions!
when men ruin Countries and Cattle, fire Cities and Cattle, as if Cattle were enemies, or they would wage War with unreasonable Beasts. Valiant Soldiers! doughty Champions!
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Well, these things may satisfie fury, but will they be acceptable to the just God? What, set up a Banner against Beasts? bid defiance to beasts? hew them in pieces,
Well, these things may satisfy fury, but will they be acceptable to the just God? What, Set up a Banner against Beasts? bid defiance to beasts? hew them in Pieces,
And also Cattel. Should not I spare Nineveh that great Citty, wherein are more then sixscore thousand persons, which cannot discern between their right hand, and their left hand. And also cattel?
And also Cattle. Should not I spare Nineveh that great city, wherein Are more then sixscore thousand Persons, which cannot discern between their right hand, and their left hand. And also cattle?
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For, for this end, did God bring them forth out of the Ark, that they might breed abundantly upon earth, and be fruitfull and multiply, Gen. 8 17. That there might be some shepheard of a fair flock, tha• people may build their old wast places,
For, for this end, did God bring them forth out of the Ark, that they might breed abundantly upon earth, and be fruitful and multiply, Gen. 8 17. That there might be Some shepherd of a fair flock, tha• people may built their old waste places,
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Moses doth mention this as a blessing to the Israelites, I know that ye have much cattel, Deut. 3 19. Job to be set out as the great man of the East, it is said, That he had a stock of Cattle, 7000 sheep, 3000 Camels, five hundred yoak of Oxen,
Moses does mention this as a blessing to the Israelites, I know that you have much cattle, Deuteronomy 3 19. Job to be Set out as the great man of the East, it is said, That he had a stock of Cattle, 7000 sheep, 3000 Camels, five hundred yoke of Oxen,
Petrus Gregorius, who doth describe the perfection of a City, doth think that Walles, Towers, Castles, Suburbs, Orchards, fair streets, Judgementseats, are not more necessary,
Peter Gregorius, who does describe the perfection of a city, does think that Walls, Towers, Castles, Suburbs, Orchards, fair streets, Judgement seats, Are not more necessary,
or the multitude of her inhabitants, but by the emphaticall expression of the numbers of her Cattel, that there were much cattle. And also much cattle.
or the multitude of her inhabitants, but by the emphatical expression of the numbers of her Cattle, that there were much cattle. And also much cattle.
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This first doth serve to shew unto you, The sweetness of aboundance, to have much in any thing, there is much favour, much felicity. Every man doth live;
This First does serve to show unto you, The sweetness of abundance, to have much in any thing, there is much favour, much felicity. Every man does live;
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but he that enjoyeth this, hath the more of life in him: life in others is but a common breathing, but abundance doth afford the sufficient, desireable, and absolute life concerning nature;
but he that Enjoyeth this, hath the more of life in him: life in Others is but a Common breathing, but abundance does afford the sufficient, desirable, and absolute life Concerning nature;
for then a man doth not uphold a being onely, which every miserable wretch doth; but he doth possesse all things which are requisite to the use of life.
for then a man does not uphold a being only, which every miserable wretch does; but he does possess all things which Are requisite to the use of life.
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that no people in every thing do exceed us in excellency, and variety of blessings: Is Israel a servant, or an home-born slave? Jer. 2.14. Have we no more then a bondmans portion? yes, we are as it were the Isaac, the son of laughter, the Heire of our Fathers principall meanes.
that no people in every thing do exceed us in excellency, and variety of blessings: Is Israel a servant, or an homeborn slave? Jer. 2.14. Have we no more then a bondmans portion? yes, we Are as it were the Isaac, the son of laughter, the Heir of our Father's principal means.
they have something, we have Much; oh then that we look not upon our portion, that we consider not the preciousnesse and variety of Jewels which are bestowed upon us:
they have something, we have Much; o then that we look not upon our portion, that we Consider not the preciousness and variety of Jewels which Are bestowed upon us:
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Country? not know what a flourishing Island we are seated in? it is pitty then that these eyes of ours should have sight any longer to behold this Nation;
Country? not know what a flourishing Island we Are seated in? it is pity then that these eyes of ours should have sighed any longer to behold this nation;
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contempt of mercies, makes us unworthy of all future favours Oh therefore if we be great, let us take notice how beneficiall divine providence hath been unto us.
contempt of Mercies, makes us unworthy of all future favours O Therefore if we be great, let us take notice how beneficial divine providence hath been unto us.
so the least grown mercies of God are worthy both of our preservation, and observation; oh then that we can look upon none but the choise Pictures in the Gallery,
so the least grown Mercies of God Are worthy both of our preservation, and observation; o then that we can look upon none but the choice Pictures in the Gallery,
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nor tongues concerning those things which we count inferiour mercies, as wholsom air, seasonable weather, our daily bread, the fruitfulnesse of our grounds,
nor tongues Concerning those things which we count inferior Mercies, as wholesome air, seasonable weather, our daily bred, the fruitfulness of our grounds,
Oh therfore, as our Saviour would not have the fragments to be lost, so let not us lose the broken pieces (as we may count them) of the rich banquet of divine favours;
O Therefore, as our Saviour would not have the fragments to be lost, so let not us loose the broken Pieces (as we may count them) of the rich banquet of divine favours;
or the stall, that thou canst say much Cattle, And also much Cattle. Thirdly, this doth shew that where there are much Cattle, there should be much commiseration.
or the stall, that thou Canst say much Cattle, And also much Cattle. Thirdly, this does show that where there Are much Cattle, there should be much commiseration.
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so, God gives you Gattle to relieve the necessities of them, which have no Cattle: not much Cattle, for much covetousnesse, or much state, or much luxurity;
so, God gives you Gattle to relieve the necessities of them, which have no Cattle: not much Cattle, for much covetousness, or much state, or much luxurity;
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and slew his Oxen, and Sheep to feast them liberally. Neh. 17.18. and it was Dives only, which kept the private house, and reserved his delicious fare for his own lips. Luke 16.19. Bounty should be the fruit of abundance, and sympathy the stream which should flow from the spring of prosperity;
and slew his Oxen, and Sheep to feast them liberally. Neh 17.18. and it was Dives only, which kept the private house, and reserved his delicious fare for his own lips. Lycia 16.19. Bounty should be the fruit of abundance, and Sympathy the stream which should flow from the spring of Prosperity;
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If the Clouds be full they will powre out rain upon the Earth. Fulnesse should abound to rich liberality, yea, abundance is appointed to supply want. 2 Cor. 8.14.
If the Clouds be full they will pour out rain upon the Earth. Fullness should abound to rich liberality, yea, abundance is appointed to supply want. 2 Cor. 8.14.
but thou must stretch out thy hands to the poor. Prov. 31.20. thine own sides must not only praise thee for a liberall person, but the loines of the miserable ought to blesse thee.
but thou must stretch out thy hands to the poor. Curae 31.20. thine own sides must not only praise thee for a liberal person, but the loins of the miserable ought to bless thee.
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they are wealthy, but they send no Tokens to God Almighty, nor write any gratulatory Epistles to be delivered to him by the hands of his distressed Members;
they Are wealthy, but they send no Tokens to God Almighty, nor write any gratulatory Epistles to be Delivered to him by the hands of his distressed Members;
people should sm•ll works of charity afar off from the houses of the wealthy, as they may at a great distance smell fragrant scents from a Garden of spices, the Sun doth warm all the world with beams, so should these greater lights all about them with bounty.
people should sm•ll works of charity afar off from the houses of the wealthy, as they may At a great distance smell fragrant scents from a Garden of spices, the Sun does warm all the world with beams, so should these greater lights all about them with bounty.
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Job. 31.19, and at their departure to present to God Almighty a Certificate subscribed with the hands of the poor that Abrahams true Children may enter into Abrahams bosom;
Job. 31.19, and At their departure to present to God Almighty a Certificate subscribed with the hands of the poor that Abrahams true Children may enter into Abrahams bosom;
these are fit to dye in a Stable, or to breath out their last gaspe among their heards of Cattle, to have nothing but an Oxe or a Ramme for their ghostly Father,
these Are fit to die in a Stable, or to breath out their last gasp among their heards of Cattle, to have nothing but an Ox or a Ram for their ghostly Father,
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Should people lay their foundations here below? No, with Gnodophur King of India, (newly converted by St. Thomas ) they should give over building a royal Palace by princely expenses, and go build a Palace for themselves in Heaven by Almsdeeds;
Should people lay their foundations Here below? No, with Gnodophur King of India, (newly converted by Saint Thomas) they should give over building a royal Palace by princely expenses, and go built a Palace for themselves in Heaven by Almsdeeds;
yea, they should so excell in works of Charity, till they get a sirname by them, as John. Patriarke of Alexandria, was so abundantly liberall, that he was called, Almoner.
yea, they should so excel in works of Charity, till they get a surname by them, as John. Patriarch of Alexandria, was so abundantly liberal, that he was called, Almoner.
Oh how am I ashamed, that when I find amongst the Heathens so much Charity, as Tullus H•stilius would not take the rents of his Crown-land which his predecessours did,
O how am I ashamed, that when I find among the heathens so much Charity, as Tullus H•stilius would not take the rends of his Crown-land which his predecessors did,
for their bowels of compassion never work, they live only by the Creed or the first Table, they have not learned their duty to their neighbour, That they should love their neighbour as their selves.
for their bowels of compassion never work, they live only by the Creed or the First Table, they have not learned their duty to their neighbour, That they should love their neighbour as their selves.
Gold is their hope, and therefore they will not weaken their confidence by diminishing their estates by Alms-deeds, their eyes cannot be satisfied with riches, and they will not abate the desire of their eyes for a souls satisfaction;
Gold is their hope, and Therefore they will not weaken their confidence by diminishing their estates by Almsdeeds, their eyes cannot be satisfied with riches, and they will not abate the desire of their eyes for a Souls satisfaction;
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no, they have much Cattel, and they will keep up the honour of the pasture, rather then expect that the blessing of charity should encrease the gendring.
no, they have much Cattle, and they will keep up the honour of the pasture, rather then expect that the blessing of charity should increase the gendering.
But oh, why hath God trusted you with such plentifull Estates, that he should not call any thing back againe when he hath use of it? Was the Lease sealed onely to your selves? no, read it over advisedly,
But o, why hath God trusted you with such plentiful Estates, that he should not call any thing back again when he hath use of it? Was the Lease sealed only to your selves? no, read it over advisedly,
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therefore conclude, that charity is requisite, where welfare is eminent, and that there must be much commiseration, where there are much cattel. And also much cattel.
Therefore conclude, that charity is requisite, where welfare is eminent, and that there must be much commiseration, where there Are much cattle. And also much cattle.
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and into divers foolish and noysome lusts, which drown men in perdition and destruction. Those same covetous practises, 2 Pet. 2.14. are usually the hazards of conscience, and the precipices of the soul.
and into diverse foolish and noisome Lustiest, which drown men in perdition and destruction. Those same covetous practises, 2 Pet. 2.14. Are usually the hazards of conscience, and the precipices of the soul.
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or a Lambe to send to the Ruler of the people, Esa. 16.1. or a Colt to lend to the Saviour, to ride with triumph into Jerusalem, thou maist have a Kid to send to thy Harlot as Judah had, Gen. 38.17.
or a Lamb to send to the Ruler of the people, Isaiah 16.1. or a Colt to lend to the Saviour, to ride with triumph into Jerusalem, thou Mayest have a Kid to send to thy Harlot as Judah had, Gen. 38.17.
or thou maist have Cattel to offer sacrifices to an Idoll, as Aaron and the Israelites had, Exod. 32. or thou maist ride post upon some creature, to carry the Letters of the High priest to persecute the Church,
or thou Mayest have Cattle to offer Sacrifices to an Idol, as Aaron and the Israelites had, Exod 32. or thou Mayest ride post upon Some creature, to carry the Letters of the High priest to persecute the Church,
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and hang thy selfe, as it happened to Achitophe•. 2 Sam. 17. or thou maist kill a beast to see the liver, that thou maist consult about thy damned witch-craft,
and hang thy self, as it happened to Achitophe•. 2 Sam. 17. or thou Mayest kill a beast to see the liver, that thou Mayest consult about thy damned witchcraft,
they which are inclosed in their own sat, are too dark-sighted in heavenly things, the pampered steed will not travell well in Gods service, They which are fat and shinning, are apt to kick with the heel against God Almighty.
they which Are enclosed in their own sat, Are too dark-sighted in heavenly things, the pampered steed will not travel well in God's service, They which Are fat and shinning, Are apt to kick with the heel against God Almighty.
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if there be an Herod, he can entice him to perjure himselfe, and at a strumpets motion, to strike off the head of John Baptist that famous Prophet, whom not long before he heard with reverence.
if there be an Herod, he can entice him to perjure himself, and At a strumpets motion, to strike off the head of John Baptist that famous Prophet, whom not long before he herd with Reverence.
Who have gored the Nation more then these fat Bulls of Bashan? who have stung the Church more then these huge Scorpious? Oh, mighty men fear no Lawes, dread no Pulpits;
Who have gored the nation more then these fat Bulls of Bashan? who have stung the Church more then these huge Scorpius? O, mighty men Fear no Laws, dread no Pulpits;
Some Cattel have been spent in entertainments, and have ye had none but noble guests at your Table? No, consider what spots, ye have had in your Feasts.
some Cattle have been spent in entertainments, and have you had none but noble guests At your Table? No, Consider what spots, you have had in your Feasts.
Some Cattle have travelled for it, and have there none but good Riders backed the beasts? No, I doubt Zidkijah hath rod upon one Praunser to hearten on Ahab to sight against Ramoth Gilead; and that Baalam hath rode upon a second, to curse the people of God;
some Cattle have traveled for it, and have there none but good Riders backed the beasts? No, I doubt Zidkijah hath rod upon one Prauner to hearten on Ahab to sighed against Ramoth Gilead; and that Balaam hath road upon a second, to curse the people of God;
and have thy eyes plucked out. Not many mighty, not many noble: when Uzziah was strong, his heart was lifted up to his destruction. 2 Chron. 26.16. there is a suspition of disorder, because there is such a powerfull temptation;
and have thy eyes plucked out. Not many mighty, not many noble: when Uzziah was strong, his heart was lifted up to his destruction. 2 Chronicles 26.16. there is a suspicion of disorder, Because there is such a powerful temptation;
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for would God spare Nineveh, because there was Much Cattle, and would many men the rather be medling with Nineveh because there are much Cattle? I know the Cormorant, and bittern do love to be lodging in the upper lintels. Zeph. 2.14. and the ravenous Beasts delight to be grasing in good pastures. Ezech. 34.18. Fishes, Jer. 16.16. would be fishing in stored pond, and Fanners, Jer. 51.2. would be fanning in full floares.
for would God spare Nineveh, Because there was Much Cattle, and would many men the rather be meddling with Nineveh Because there Are much Cattle? I know the Cormorant, and bittern do love to be lodging in the upper lintels. Zephaniah 2.14. and the ravenous Beasts delight to be grazing in good pastures. Ezekiel 34.18. Fish, Jer. 16.16. would be fishing in stored pond, and Fanners, Jer. 51.2. would be fanning in full floors.
The humour of the age is to be thrusting their hands into heaps, and to carry away rich plunder, To leave a Land which is as Eden before them like the Wildernesse.
The humour of the age is to be thrusting their hands into heaps, and to carry away rich plunder, To leave a Land which is as Eden before them like the Wilderness.
but are not ye such that sins are with you before the Lord your God? Now therefore hear me and deliver the Captives again, which ye have taken prisoners of your brethren,
but Are not you such that Sins Are with you before the Lord your God? Now Therefore hear me and deliver the Captives again, which you have taken Prisoners of your brothers,
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Joel 2.3 and to find out as a nest, the riches of people, and to gather places clean as one gathereth eggs, that are left. Esa. 10.16. that as Lucullus when he took Tigranocerta, he carried away eight thousand Talents of stamped Coyn, and as Belisarius when he overcame Gilimer the Vandali, he carried away from Tricaranum in Africk such infinite sums of mony, that such heaps of treasure were never before seen at one time;
Joel 2.3 and to find out as a nest, the riches of people, and to gather places clean as one gathereth eggs, that Are left. Isaiah 10.16. that as Lucullus when he took Tigranocerta, he carried away eight thousand Talents of stamped Coin, and as Belisarius when he overcame Gilimer the Vandals, he carried away from Tricaranum in Africa such infinite sums of money, that such heaps of treasure were never before seen At one time;
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therefore Q. Fabius would not suffer his souldiers to meddle with the goods of the Citisens, saying, It is enough that we have subdued them, let us leave the Gods offended to these Tarentines.
Therefore Q. Fabius would not suffer his Soldiers to meddle with the goods of the Citizens, saying, It is enough that we have subdued them, let us leave the God's offended to these Tarentines.
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Probus Augustus in the many Conquests which he won, took nothing but Darts and Arms. Charles the fifth at the famous Battle of Pavy, would suffer no spoyl,
Probus Augustus in the many Conquests which he wone, took nothing but Darts and Arms. Charles the fifth At the famous Battle of Pavy, would suffer no spoil,
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but that which the greedy soldier desired, he inhibited Howsoever, for men of the same religion in my opinion it is a sad thing, that if battels be fought, that victory should not satisfy them,
but that which the greedy soldier desired, he inhibited Howsoever, for men of the same Religion in my opinion it is a sad thing, that if battles be fought, that victory should not satisfy them,
and much spo••, and carried them to Samaria; the Prophet came unto him, and sharply reprehended him for it, saying, Because the Lord your God was wroth with Judah, he hath delivered them into your hand,
and much spo••, and carried them to Samaria; the Prophet Come unto him, and sharply reprehended him for it, saying, Because the Lord your God was wroth with Judah, he hath Delivered them into your hand,
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to the end of the 15. According to this famous Precedent, use favour, and tendernesse to all them of your own Family (as it were) and Faith, of your own Region, and Religion;
to the end of the 15. According to this famous Precedent, use favour, and tenderness to all them of your own Family (as it were) and Faith, of your own Region, and Religion;
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no, thou shouldst shew more equity, because thy brother had once ability; and expresse more compassion, because there was once Much Cattle. And also much Cattle.
no, thou Shouldst show more equity, Because thy brother had once ability; and express more compassion, Because there was once Much Cattle. And also much Cattle.
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Can ye not change the name of your City? yes, as Strasburgh was once called Silberihal, but being made the Exchequer to receive the Romane tribute it was named Argentina: So cannot ye for that observable accident in my Text, (Repentance) part with your own name,
Can you not change the name of your city? yes, as Strasbourg was once called Silberihal, but being made the Exchequer to receive the Roman tribute it was nam Argentina: So cannot you for that observable accident in my Text, (Repentance) part with your own name,
and be contented to be called Nineveh? Is it impossible to make you such a City? what doth hinder? give me but your affections, set but your hearts to the worke,
and be contented to be called Nineveh? Is it impossible to make you such a city? what does hinder? give me but your affections, Set but your hearts to the work,
Will ye then alter your Name? change your lives? prepare such a Mercy-seat for God to appear upon within your walls? Oh that ye can think of Nineveh, and not be ashamed of your selves.
Will you then altar your Name? change your lives? prepare such a Mercy-seat for God to appear upon within your walls? O that you can think of Nineveh, and not be ashamed of your selves.
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yet when will ye match Nineveh in attention, submission, ashes, sackcloth, fasting, prayer, and reformation? Lucius Sylla an old Dictatour blushed to see Cn. Pompey a young man to triumph before him;
yet when will you match Nineveh in attention, submission, Ashes, Sackcloth, fasting, prayer, and Reformation? Lucius Sylla an old Dictator blushed to see Can Pompey a young man to triumph before him;
their braines doe work, their hearts do boyle, their mouthes do foam, and they would willingly be stretching out their hands to shake you, and shiver you;
their brains do work, their hearts do boil, their mouths do foam, and they would willingly be stretching out their hands to shake you, and shiver you;
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So may not ye account it an high disparagement to you, to see Nineveh but newly entred into religion (a very Tyro ) to ride in the Triumphant Chariot before you, which are grown gray headed under profession? ye would be spared,
So may not you account it an high disparagement to you, to see Nineveh but newly entered into Religion (a very Tyro) to ride in the Triumphant Chariot before you, which Are grown grey headed under profession? you would be spared,
for resembling this City may be called Nineveh the younger; If your peril be as great, let your prevention be equal, else in coming short in the pacification, ye will come short in the preservation.
for resembling this city may be called Nineveh the younger; If your peril be as great, let your prevention be equal, Else in coming short in the pacification, you will come short in the preservation.
and Lectures, your Protestations and Speculations, your pure looks, and pure language, there is nothing will save you but humiliation and sanctification.
and Lectures, your Protestations and Speculations, your pure looks, and pure language, there is nothing will save you but humiliation and sanctification.
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but when shall we have the true penitent men Alexander Severus, did cut asunder the sinewes of a mans hand, which did present to him the false brief of a Case,
but when shall we have the true penitent men Alexander Severus, did Cut asunder the sinews of a men hand, which did present to him the false brief of a Case,
which do make many new faces, and yet live in your old sinnes, may ye not be surprised in your dissimulation? perish in your hypocrisie? Oh that the Gospell revealed, doth not teach you more sincerity;
which do make many new faces, and yet live in your old Sins, may you not be surprised in your dissimulation? perish in your hypocrisy? O that the Gospel revealed, does not teach you more sincerity;
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that judgement denounced, doth not quicken you to more integrity? Will ye dissemble to the last? and jeopard the ruine of a whole City in your out-side cleansings? How farre can ye imagine, that ye are off from the collisions of justice? every corner of your City doth seem to tremble under the voyce of a threatning God.
that judgement denounced, does not quicken you to more integrity? Will you dissemble to the last? and jeopard the ruin of a Whole city in your outside cleansings? How Far can you imagine, that you Are off from the collisions of Justice? every corner of your city does seem to tremble under the voice of a threatening God.
then all the inveterate and implacable adversaries which ye have upon earth. How can ye oppose such irresistible forces? no, though ye had guards of Giants,
then all the inveterate and implacable Adversaries which you have upon earth. How can you oppose such irresistible forces? no, though you had guards of Giants,
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and every common Souldier were an Ashibenoh, (the head of whose spear weighd three hundred shekels of brass) yet your sinnes will beat you down before your enemies.
and every Common Soldier were an Ashibenoh, (the head of whose spear weighed three hundred shekels of brass) yet your Sins will beatrice you down before your enemies.
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if there be in you any listning to a warning, credence of threatning, obedience to counsail, foresight of danger, sting of guilt, or obligation of duty:
if there be in you any listening to a warning, credence of threatening, Obedience to counsel, foresight of danger, sting of guilt, or obligation of duty:
pitty the City, and petition for the City, shed lakes of teares to obtaine the peace of the City, kill droves of sins to procure the safety of the City;
pity the city, and petition for the city, shed lake's of tears to obtain the peace of the city, kill droves of Sins to procure the safety of the city;
look upon your errours with passions, be humbled with conflicts, repent with agonies, appease with fire, reconcile with ropes, weep with torrents, pray with shrieks, cleanse with nitre, attend at the Court of Audience, lay it out at Gods judgement seat, wash in Jordan, till the le prosie be departed, wrastle with the Angell, till ye have obtained the blessing;
look upon your errors with passion, be humbled with conflicts, Repent with agonies, appease with fire, reconcile with ropes, weep with torrents, pray with shrieks, cleanse with nitre, attend At the Court of Audience, lay it out At God's judgement seat, wash in Jordan, till the le prosie be departed, wrestle with the Angel, till you have obtained the blessing;
Thus, if I can now leave you with bleeding hearts, sobbing breasts, suppliant tongues, abased bodies, frayed souls, purified consciences, and rinsed conversations;
Thus, if I can now leave you with bleeding hearts, sobbing breasts, suppliant tongues, abased bodies, frayed Souls, purified Consciences, and rinsed conversations;
your walles should not be battered, your Bulwarks not demolished, your Palaces should not be laid wast, your Temples should not be shut up, your shops should not be rifled, your persons should not be massacred, nor your Cattle slaughtered;
your walls should not be battered, your Bulwarks not demolished, your Palaces should not be laid waste, your Temples should not be shut up, your shops should not be rifled, your Persons should not be massacred, nor your Cattle slaughtered;
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but your Liberties, your Lives, your Goods, your Royalties, your Ordinances, your Oracles, your holy Altars, holy Priests, holy Vessels, holy Shew-bread, holy Incense, and Holy of Holies;
but your Liberties, your Lives, your Goods, your Royalties, your Ordinances, your Oracles, your holy Altars, holy Priests, holy Vessels, holy Shewbread, holy Incense, and Holy of Holies;
even all your spiritual prerogatives, and Church-priviledges, should be ratified to you upon earth, ye should continue a safe people, and flourishing City;
even all your spiritual prerogatives, and Church privileges, should be ratified to you upon earth, you should continue a safe people, and flourishing city;
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Specie recti decepti: August. Perversâratione persistit, Aq. 2da q. 115. a. 1. Millies moriturum quàm 〈 ◊ 〉 de suscepta sententia discessurum Sigon l. 2 Reg. Ital.
Specie recti decepti: August. Perversâratione persistit, Aqueduct 2da q. 115. a. 1. Thousands moriturum quàm 〈 ◊ 〉 de suscepta sententia discessurum Sigon l. 2 Reg. Italian
Optimum non n•sci, pr••imum cito aboleri. Comaedia vita nostra, •uius ultimus actus in morte. Aen. Syl. lib. 3. com: Alphonsi. Putredo in ortu, bestia in vita, esca vermium in morte.
Optimum non n•sci, pr••imum Quick aboleri. Comaedia vita nostra, •uius Ultimus actus in morte. Aen. Sly lib. 3. come: Alphonsi. Putredo in ortu, Beast in vita, Esca vermium in morte.
Quantò diutiuc considero, tanto res obscurior mihi videtur. Cic. de nat. Deorum. Quod ineffabile est, silentio adorandum esse. Socrat. Eccl. Hist. lib. 6. Nomen non habet. In rebus divinis multum esse caliginis. Nec periculosiùs alicubi erratur, nec labori osiùs quaeritur. Aug. l, 3. de Trinit.
Quantò diutiuc considero, tanto Rest obscurior mihi videtur. Cic de nat. Gods. Quod ineffabile est, silentio Adorandum esse. Socrates Ecclesiastes Hist. lib. 6. Nome non habet. In rebus divinis multum esse caliginis. Nec periculosiùs Alicubi erratur, nec labori osiùs Quaeritur. Aug. l, 3. de Trinity.
Heb. 4.12. Joh. 37.17. Vt nihil sit extra. Quamvis infinitorum nullus sit numerus, non tamen est incomprehensibilis ei, cujus seientiae non est numerus. Aug. l. 12. de Civit Dei. c. 18.
Hebrew 4.12. John 37.17. Vt nihil sit extra. Quamvis infinitorum nullus sit Numerus, non tamen est Incomprehensible ei, cujus seientiae non est Numerus. Aug. l. 12. de Civit Dei. c. 18.
Non audit ad voluntatem, sed ad sanitatem. Aug. in Ps. 21 Electos Dei cernimus & pia agere, & crudelia tolerare. Gr•g. Nos te injuste cu•pabamus dum ligares, dum se•a res homines •onos. Arnob. in Ps. 50:
Non audit ad voluntatem, sed ad sanitatem. Aug. in Ps. 21 Electos Dei cernimus & pia agere, & crudelia tolerare. Gr•g. Nos te injust cu•pabamus dum ligares, dum se•a Rest homines •onos. Arnob in Ps. 50:
Discite à me, non mundum creare, non visibilta & invisibilia fabricare, non miracula in mundo facere, sed, quoniam humilis, & mitis sum. Aug. de verb. Dom.
Discite à me, non Mundum Create, non visibilta & invisibilia fabricare, non Miracles in mundo facere, sed, quoniam Humilis, & mitis sum. Aug. de verb. Dom.
Per omne vitae tempus reclusus in regia, conspectumque hominum vitans, Existimabat in continuis versari voluptatibus, vacuum esse curis, summam in principe esse felicitatem. D•od. l. 2. c. 6.
Per omne vitae Tempus reclusus in Regia, conspectumque hominum vitans, Existimabat in continuis versari voluptatibus, vacuum esse Care, summam in principe esse felicitatem. D•od. l. 2. c. 6.
Quadraginta annis vix priores duas literas alphabeti percepi A. B. (Abbae) nec nisi exactis alteris quadraginta sequentes duas, C. D. (Cede) addiscere cogito. Aegidius Corrozens de dictis memorab.
Quadraginta Annis vix priores Duas literas alphabeti percepi A. B. (Abbae) nec nisi exactis alteris Quadraginta Sequentes Duas, C. D. (Cede) addiscere cogito. Aegidius Corrozens de dictis Memorab.
Ito, & hunc civem ad domum reducito Plut. in Pericle. Beneficium se putabat accipere augustissimae memoriae Theodosius, cum r•garetur ignoscere. Amb. de obit. Theodos.
Ito, & hunc civem ad domum reducito Plutarch in Pericles. Beneficium se putabat accipere augustissimae Memoriae Theodosius, cum r•garetur ignoscere. Ambassadors de obit. Theodos.
Judex veniam peccatis dare non potest, qui• voluntati servit alienae. Deus autem potest, quia suae legis est dispensator, & judex. Tertul. Deus tam liberaliter omnem condona vit injuriam, ut jam nec damnet ulciscendo, nec confundat improperando. Bern. Quo non alter amabilior.
Judge veniam peccatis Dare non potest, qui• Voluntati Servit Alien. Deus autem potest, quia suae Legis est dispensator, & Judge. Tertulian Deus tam liberaliter omnem condona vit Injuriam, ut jam nec damnet ulciscendo, nec confundat improperando. Bern. Quo non alter amabilior.
A puero conceptum odium servavit usque ad senectutem. Pont. de magnanimit. c. 8. Susceptas cum aliquo quacun { que } de causa postea nullo tempore deponebat. Pavi nius. Hic me De us jubmergat, si ullt inimicotunc parsurus sum. Paul. Diac. l. 29. Ret. Rom. Hoc inquit ut ad Idiotamver è dixisti. Apud me vero non multum habet momenti; neque magni pendo ex i•sdem genitum esse genitalibus. Plut. de piet. erga fratres. Rex praeter dignitatem regiam calce repulit, haud esse referens Majestatem Regis faemineis ululatibus polluendam. Bonsin. l. 5. c. 2.
A puero conceptum odium servavit usque ad senectutem. Pont. de magnanimit. c. 8. Susceptas cum Aliquo quacun { que } de causa postea nullo tempore deponebat. Pavi nius. Hic me De us jubmergat, si ullt inimicotunc parsurus sum. Paul. Diacritical l. 29. Ret. Rom. Hoc inquit ut ad Idiotamver è dixisti. Apud me vero non multum habet Momenti; neque magni pendo ex i•sdem genitum esse genitalibus. Plutarch de Piet. Erga Brothers. Rex praeter dignitatem Regiam calce repulit, haud esse referens Majestatem Regis faemineis ululatibus polluendam. Bonsin. l. 5. c. 2.
Deus peccatoribus paenitentibus ignoscit, & paenas commeritas ab eis avertit. Pis. in Jon. 3. v. 11. Tu homo mortalis, & non tui juris & arbitrii, velles par sum fuisse NONLATINALPHABET, e• cujus umbrâ voluptatem aliquam percepisti; Et ego, qui Deus sum aeternus, & omnium Dominus, non parcerem iis, qui mihi approbantur, & quorum paenitentia est jucundissima?
Deus peccatoribus paenitentibus ignoscit, & Penalty commeritas ab eis avertit. Pis. in Jon. 3. v. 11. Tu homo Mortalis, & non tui Juris & Arbitrii, velles par sum Fuisse, e• cujus umbrâ voluptatem aliquam percepisti; Et ego, qui Deus sum Eternal, & omnium Dominus, non parcerem iis, qui mihi approbantur, & quorum Penitence est jucundissima?
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Deus haec corum paenitentiae opera probavit, & acceptivit, eisque paenam condon avit simul & culp•m, ut videtur. Chrys. in hom. quod nemo laeditur nisi à seipso. Id. l. 1. de orando Deum. Mortem suam lachrymis funerant. Anno de Paen. c. 6. Hoc timore utiliter concussi Ninivitae ad Jonae praedicationem, plenam terroribus paenttentiam egerant, & misericordiam à Deo impetrarun•. Concil. •rid. Ses. 14. c. 4. Sic Vega l. 3. de justif. c. 5. & Tho. Aq. s. p. 3. q. 84. Art. 6. ad. 1. & Aug. 1.16. de civit. Dei. c. 3. & Ephrem. Ser. de Jona.
Deus haec corum paenitentiae opera probavit, & acceptivit, eisque paenam condon avit simul & culp•m, ut videtur. Chrys. in hom. quod nemo laeditur nisi à Seipso. Id. l. 1. de Praying God. Mortem suam Lachrymis funerant. Anno de Paen. c. 6. Hoc Timore utiliter concussi Ninevites ad Jonah praedicationem, plenam terroribus paenttentiam egerant, & misericordiam à God impetrarun•. Council. •rid. Ses. 14. c. 4. Sic Vega l. 3. de Justif. c. 5. & Tho. Aqueduct s. p. 3. q. 84. Art. 6. ad. 1. & Aug. 1.16. de Civit. Dei. c. 3. & Ephrem. Ser. the Jonah.
Delictum est declinare à bono, peccatum est facere malum, peccatum est perpetratio mali, delictum est desertio boni. Quid enim aliud sonat delictum, nisi derelictum Aug. in q. Levit. q. 10
Delictum est declinare à Bono, peccatum est facere malum, peccatum est perpetratio mali, delictum est desertio boni. Quid enim Aliud Sonnet delictum, nisi derelictum Aug. in q. Levit. q. 10
Quaedam sunt virtutes transeuntium, & in divinam fimilitu•inem tendentium, & hae vocantur virtutes purgatoriae. Tho. 12 ae. q. 61. art. 5. virtu• ex ipsa ratione nonunis importat perfectionem potentiae Tho. 12 ae. q. 55. art. 2 Virtus uniuscujusque rei est, quae opus honum reddit. Aristot. 2 Ethic. c. 6.
Quaedam sunt Virtues transeuntium, & in divinam fimilitu•inem tendentium, & hae vocantur Virtues purgatoriae. Tho. 12 ae. q. 61. art. 5. virtu• ex ipsa ratione nonunis Importat perfectionem potentiae Tho. 12 ae. q. 55. art. 2 Virtus uniuscujusque rei est, Quae opus honum Render. Aristotle 2 Ethic. c. 6.
Offensa directè opponitur gratiae, in hoc enim dicitur aliquis offensus, quod repellit eum à gratia sua — gra•ia autem gratum reddit. Tho. 3. p. q. 86. art. 8.
Offensa directè opponitur Gratiae, in hoc enim dicitur aliquis offensus, quod Repellit Eum à Gratia sua — gra•ia autem gratum Render. Tho. 3. p. q. 86. art. 8.
Ʋnum peccatum non dimittitur sine alio; h•c enim est contra misericordiam Dei, quae est perfecta. Debitum culpae contra iatur amicitiae, & ideò una culpa vel offensa non remittitur sine altera. Si d••pliceret illud peccatum, quia est contra Deum super omnia delictum (quod requiritur ad rationem verae paenitentiae) sequeretur, quod de omnibus peccatis paeniteret. Tho. 3. p q. 86. art. 3.
Ʋnum peccatum non dimittitur sine Alio; h•c enim est contra misericordiam Dei, Quae est perfecta. Debitum Culpae contra iatur Friendship, & ideò una culpa vel offensa non remittitur sine altera. Si d••pliceret illud peccatum, quia est contra God super omnia delictum (quod requiritur ad rationem Verae paenitentiae) sequeretur, quod de omnibus peccatis paeniteret. Tho. 3. p q. 86. art. 3.
Nudus sermo, sed immensitatem salutis continens, Miser•re meî Ch•vs. de muliere Chanan. Hom. 12. Recurrunt ad Dominum, & Dominus ad eos Bern. de consid. l. 2. c. 1.
Nudus sermon, sed immensitatem Salutis Continens, Miser•re meî Ch•vs. de Mulier Chanan. Hom. 12. Recurrunt ad Dominum, & Dominus ad eos Bern. de Consider. l. 2. c. 1.
Conversus est ed puniendum peccatum, & ego convertar ad liberandum eum. Aug. Ps. 84. Deus nunquam despicit p•nitentiam, si ei sincerè, & simplicìter offeratur. Chrys. de reparatione Iapsi. Non sinis infirmos computrescere. Qui se medicis dederit, seipsum sibi abnegat. Amb. in Ps. 130. Interius.
Conversus est ed puniendum peccatum, & ego convertar ad liberandum Eum. Aug. Ps. 84. Deus Never despicit p•nitentiam, si ei sincerè, & simplicìter offeratur. Chrys. de reparation Iapsi. Non Sins Infirmos computrescere. Qui se medicis dederit, seipsum sibi abnegate. Ambassadors in Ps. 130. Interius.
Prudens Auditor omnes libenter audit, omnia legit, non personam, non scripturam, non doctrinam spernit, ob omnibus indifferenter quod sibi deesse videt quaerit; non quantum sciat, sed quantum ignoret, considerat. Hugo de Sanct. Vict. in suo Didascal.
Prudens Auditor omnes Libenter audit, omnia legit, non Personam, non scripturam, non Doctrinam spernit, ob omnibus indifferenter quod sibi deesse videt Query; non quantum sciat, sed quantum ignoret, considerate. Hugo de Sanct. Vict. in Sue Didascal.
Adhibent prodisciplin a molestam severitatatem Aug. ep. 78. ad Bonif. Ad puguos, & pugnam accingamur, ne quid nobis ereptum cedat in praedam ferarum. Chrys. adv. Jud. orat. 1. Sic mihi contingat semper beare amicos terrendo salubriter, non adulando fallaciter. Bern. ad Brun. Colon. Archiep. ep. 9.
Adhibent prodisciplin a molestam severitatatem Aug. Epistle. 78. and Bonif Ad puguos, & pugnam accingamur, ne quid nobis ereptum Cedat in Praedam ferarum. Chrys. Advantage. Jud. Orat. 1. Sic mihi contingat semper bear amicos terrendo salubriter, non adulando fallaciter. Bern. and Brun. Colon. Archbishop Epistle. 9.
Popasti scelus. Victorius lib. 8. var. Iect. c. 4. Me pransum, & unctum neca bunt. Plut. in Ap•ph. Aegyptum Does omnes hospitio excipere, & salvare posse. Rhod. lib. 29. c. 21.
Popasti scelus. Victorius lib. 8. var. Iect. c. 4. Me pransum, & unctum neca bunt. Plutarch in Ap•ph. Egyptum Does omnes hospitio excipere, & salvare posse. Rhodes lib. 29. c. 21.
Tametsi neque manu, neque consilio multum valeret, maximis tamen opulenti regni viribus innisus, armis atque ausu plurimum confidit. Jovius. lib. 1. Tristor.
Tametsi neque manu, neque consilio multum valeret, maximis tamen opulenti Regni viribus innisus, armis atque ausu plurimum confidit. Jovius. lib. 1. Tristor.
Ad pauperculae morem se componebat & quoties ad licelesiam Evangelicae praedicationis gratiā accessit, non nisi inter insimas mulieres considebat. Sabellic. l. 8. c. 5. Veste, voce, habitu, incessu ut minima crat. Jeron. in Epitaph. Paulae. Humi sedebat, & panem suum provolutus in terram gemitu comedit. Marul. lib. 1. c. 8.
Ad pauperculae morem se componebat & How often and licelesiam Evangelicae praedicationis gratiam accessit, non nisi inter insimas mulieres considebat. Sabellic. l. 8. c. 5. Veste, voce, habitu, incessu ut minima Crat. Jeron. in Epitaph. Paulae. Humi Sedebat, & Bread suum provolutus in terram gemitu comedit. Marul. lib. 1. c. 8.
Perit homo amando se, hic invenitur negando se Aug. ser. 48. de divers. Si intelligas quid sit alium abnegare lunc percipies, quid sit abnegare teipsum. Chrys. hom. 50. in Mat. Si ipse esset, pius profecto non esset, Greg in Evang. hom. 32. Qui me desiderat seipsum despiciat, qui vult facere meam voluntatem discat negare suam. Pern. serm. de S. Andrea.
Perit homo Amando se, hic Invenitur negando se Aug. ser. 48. the diverse. Si intelligas quid sit Alium abnegare lunc percipies, quid sit abnegare teipsum. Chrys. hom. 50. in Mathew Si ipse esset, Pius profecto non esset, Greg in Evangelist hom. 32. Qui me Desiderate seipsum despiciat, qui vult facere meam voluntatem Discat negare suam. Pern. sermon. de S. Andrea.
Mucore suo. Pro corporis castigatione cessatio à cibo. Aug de fide ad Petr. Semper virtuti jejunium cibus fuit. Leo in ser. de Jejun. dec. Mensis. Paenitentia à licitis cautè se restringit. Greg 5. Moral. jejunium humilitatem commendat, Praestat homini seipsum intelligere. Aug. ser. de Jejun. remedium salutis, radix gratiae. Amb. de Elia & Jejunio. Paenitens sine jejunio est sicut miles sine gladio. Chrys. in Mat. 6.
Mucore Sue. Pro corporis castigation cessatio à Cibo. Aug de fide ad Peter Semper virtuti Fasting cibus fuit. Leo in ser. de Jejune. dec. Mensis. Penitence à Licitis cautè se restringit. Greg 5. Moral. Fasting humilitatem commendat, Praestat Homini seipsum intelligere. Aug. ser. de Jejune. remedium Salutis, radix Gratiae. Ambassadors de Elia & Jejunio. Paenitens sine Jejunio est sicut miles sine Gladio. Chrys. in Mathew 6.
Nullus potest nobam inchoare vitam, nisi eum veteris vitae poeniteat. Aug. de medic. Poenit, c. 2. poenitentia est poenae tenentia. Nav. Poenitentia est punientia, Sylvest. prier. Erubescentia de peccato. Rich. in 4. dist. 18. q. 4. ad 3. Est vindista quaedam, semper puniens in se, quod dolet commisisse. Aug. de vera, & falsa poen. c. 8. tom. 4.
Nullus potest nobam inchoare vitam, nisi Eum veteris vitae poeniteat. Aug. the medic. Repent, c. 2. Penitence est Poenae tenentia. Nav Penitence est punientia, Sylvester. prier. Erubescentia de Peccato. Rich. in 4. Dist. 18. q. 4. and 3. Est vindista quaedam, semper puniens in se, quod Dolet commisisse. Aug. de vera, & Falsa Poen. c. 8. tom. 4.
Initium omnis peccati est superbia, per quam homo sensui suo inherens à mandatis divinis recedit, & ideo •portet, quod illud destruit peccatum hominem à proprio sensiu discedere faciat. Ille autem qui in suo sensu perseverat, rigidus & durut vocatur, unde & frangi dicitur aliquis, quando à suo sensu divellitur. Tho. Suppl. q. 1. art. 1.
Initium omnis peccati est superbia, per quam homo sensui Sue inherens à mandatis divinis recedit, & ideo •portet, quod illud destruit peccatum hominem à Properly sensiu discedere Faciat. Isle autem qui in Sue sensu perseverat, rigidus & durut vocatur, unde & frangi dicitur aliquis, quando à Sue sensu divellitur. Tho. Supple. q. 1. art. 1.
Dicito miserere mei, & Deus illico aderit. Chrys. de muliere Chanan. hom. 12. Pulsanti aperitur, si modo pulsent ostium preces. Cyp. ad Cler. & Pleb. Ep. 8. l. 1. Orationis purae magna est vitrus, & velut •ldelis Nuntius peragit, & penetrat ubi caro non pervenit. Aug. in Psal. 65. Medici pecuniis, Deus sola oratione placatur. Chrys. in 2 Mat.
Dicito Miserere mei, & Deus illico aderit. Chrys. de Mulier Chanan. hom. 12. Pulsanti aperitur, si modo pulsent ostium preces. Cyprus and Clerk & Pleb. Epistle 8. l. 1. Orationis purae Magna est vitrus, & velut •ldelis Nuntius peragit, & penetrate ubi Caro non pervenit. Aug. in Psalm 65. Medici pecuniis, Deus sola oration placatur. Chrys. in 2 Mathew
Tu omnipotens Deus nosti, quia in nomine Christi filii ultionis justae (ut puto) praelia suscepi; si secus in me vindica. Russin. Eccl. Hist. l. 2. c. 23.
Tu omnipotens Deus Nosti, quia in nomine Christ Sons ultionis Justae (ut puto) Praetia suscepi; si secus in me Vindicate. Russian. Ecclesiastes Hist. l. 2. c. 23.
Diaholum cum ipsis choreis agentem introducere. Chrys. Adv. Judae. Orat. 1. c. 1. Vertit ad numerum virtutum numerum criminum. Greg. Hom. 33. in Evang. Agere paenitentiam nihil aliud est quàm profiteri, & affirmare se non peccaturum. Lactant. l. 6. c. 13.
Diaholum cum Ipse choreis agentem introducere. Chrys. Advantage Judae. Orat 1. c. 1. Vertit ad Numerum Virtues Numerum crimen. Greg. Hom. 33. in Evangelist Agere paenitentiam nihil Aliud est quàm profiteri, & affirmare se non peccaturum. Lactant. l. 6. c. 13.
Ex rapto vi••• vunt. Coel. Rodig. l. 18. c. 1 Judaea latronibus repleta est. Joseph. Antiq l. 17. Praedatum, & expugnatum in nomine Dei tendite. Azaur. 34 Qui hoc potitur, de finibus agri dicit legitimè Plut. in Lysandro.
Ex rapto vi••• vunt. Coel Rodig. l. 18. c. 1 Judaea latronibus Repleta est. Joseph. Antique l. 17. Praedatum, & expugnatum in nomine Dei tendite. Azaur. 34 Qui hoc potitur, de finibus Agri dicit legitimè Plutarch in Lysandro.
Balsamum purissimum vas requirit. Bern. Ser. 54. in Cant ▪ Jupiter aquilam diligit. Adag. Privilegium est privata lex. Aecursius. Jus togae exteris non datur Plut. Ad ludos Olymbiacos nemo accedit, nist qui stripem legitimam probet. Rhod. l 29. c. 8. Plut. de impud. verecundia.
Balsamum purissimum vas Requires. Bern. Ser. 54. in Cant ▪ Jupiter Aquilam diligit. Adag. Privilegium est Privata lex. Aecursius. Jus togae exteris non datur Plutarch Ad ludos Olymbiacos nemo Accedit, nist qui stripem legitimam He may prove. Rhodes l 29. c. 8. Plutarch de impud. Verecundia.
Tu times defice re•ubi veritas reficere te promittit? Beth ep. 108. ad Henric. Mutd•ch. Non remaneat dubitationis nubilum, quod obstet lumini veritatis Aug. ep. 3. ad volusian. c. 2. Nulli deest unctio, nulli salus. Bern. in F. S. Mattini. Oh paenitentia, quid de te referam? Ligata solvis, clausa reseras, desperata animas. Cyp. de laude Poen. Ex suto aurumfecit. In profundo malignitatis jacuit, & us { que } ad vertitem virtutis ascendit. Chrys. Hom. 12. de muliere. Chan. Quis in seculo peccavit enormiks Poulo? quis in religione graviùs Petro? Chrysolog. in ser. Rhegino. l. 2. Ma trul. l. 3. c. 4.
Tu times defice re•ubi veritas reficere te Promittit? Beth Epistle. 108. and Henry Mutd•ch. Non remaneat dubitationis nubilum, quod obstet lumini veritatis Aug. Epistle. 3. ad Volusian. c. 2. None deest Unctio, None salus. Bern. in F. S. Mattini. O Penitence, quid de te referam? Ligata solvis, Clausa reseras, desperata animas. Cyprus de laud Poen. Ex suto aurumfecit. In profundo malignitatis jacuit, & us { que } ad vertitem virtue ascendit. Chrys. Hom. 12. de Mulier. Chan. Quis in seculo peccavit enormiks Poulo? quis in Religion graviùs Peter? Chrysologus. in ser. Rhegino. l. 2. Ma Truly. l. 3. c. 4.
Nulla res sic exterminat bonum, ut simulatio. Chrys in 7. Mat. Levius est apertè peccare, quàm fingere sanctitatem. Jeron. l. 60. in Es. Quod proprium est Dei sibi assumit. Greg. l. 8. Moral. Quis magis impius, an profitens impietatem, an mentiens sanctitatem ▪ Bern. in Apol. ad Guliel. Abbatem. Histrie pietatis. Budaeus, videtur potius ludere quàm sacrificare. Chrys. Orat. 11 Ad. Jud••or.
Nulla Rest sic exterminate bonum, ut simulatio. Chrys in 7. Mathew Levius est apertè Peccare, quàm fingere sanctitatem. Jeron. l. 60. in Es. Quod proprium est Dei sibi Assumed. Greg. l. 8. Moral. Quis magis Impius, an profitens impietatem, an mentiens sanctitatem ▪ Bern. in Apollinarian and William. Abbatem. Histrie pietatis. Budaeus, videtur potius Ludere quàm sacrificare. Chrys. Orat 11 Ad. Jud••or.
Keneph of Kanaph, nebulosus, aut velatus fuit. Nebula à nebula. Et inter nebulones, hypocrita est maximè infignis. Bud. Quasi tot stercoribus repletum in conspectu aeterni Judicis pectus ejus faetet. Greg. l. 8. Moral.
Keneph of Kanaph, nebulosus, Or velatus fuit. Nebula à nebula. Et inter Nebulones, Hypocrite est maximè infignis. Bud. Quasi tot stercoribus repletum in conspectu aeterni Judges pectus His faetet. Greg. l. 8. Moral.
••grave ne rediret seculum Pyrrhae nova monstra questae. Horat. — ipso sceleris molimine Tereus Creditur esse pius. — Ovid 6. Met. Vitrum pro Crystallo. Adage.
••grave ne rediret seculum Pyrrhae nova Monstra questae. Horatio — ipso sceleris molimine Tereus Creditur esse Pius. — Ovid 6. Met. Vitrum Pro Crystallo. Adage.
Multo minus praesentes, quam absentes hostes timendi sunt. Marineus. lib. 12. reg Hispan. Eustath. in H•ad. 8. Procella ingenti rerum suarum semper se vino ingurgitavit. Victor. lib. 8. Var. Lect c 4. Aelian. lib. 12. Var. Hist.
Much minus praesentes, quam absentes hosts timendi sunt. Marineus. lib. 12. reg Hispan. Eustath. in H•ad. 8. Procella ingenti rerum suarum semper se vino ingurgitavit. Victor. lib. 8. Var. Lecture c 4. Aelian. lib. 12. Var. Hist.
Mirari se quod tam celer in sermone sit, & in actione tam tardus. Diod. l. 15. Timeham ne me cito exaudires, & sanares à morbo concupiscentiae, quam maleb im expleri, quàm extingui. Aug. l. 8. confes. c. 7.
Mirari se quod tam celer in sermon fit, & in action tam tardus. Diodorus l. 15. Timeham ne me Quick exaudires, & sanares à morbo concupiscentiae, quam maleb im expleri, quàm extingui. Aug. l. 8. confess. c. 7.
Leones catuli informes nascuntur, non moventur nisi bimestres, vix ingrediuntur semestres. Erasm. Damonum carcer sit quisque in hoc s•culo qui propter divitiat & honores laborat. Greg. l. 15. Moral.
Leones catuli informs nascuntur, non moventur nisi bimestres, vix ingrediuntur semestres. Erasmus Damonum carcer sit Quisque in hoc s•culo qui propter divitiat & honores Laborat. Greg. l. 15. Moral.
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Illud vestimenti genus, & apud reges carissimum esset, & magnificum, nam purpura aequi ponderis olim argento redimebatur. Athen ▪ l. 12. c. 10 externos habitus edicto proh ibuit. Aventin. l. 4. Annal. Bojorum. Gregoras. l. 2.
Illud Vestimenti genus, & apud reges carissimum esset, & Magnificum, nam purpura Aequi ponderis Once argento redimebatur. Athena ▪ l. 12. c. 10 externos habitus edicto proh ibuit. Aventine. l. 4. Annal. Bojorum. Gregoras. l. 2.
Plut. de tranquil. animi. Plur. in Cleomene. Cardan de subtil. Bod. l. 3. c. 4. Quotidie lachrymae, quotidie gemitus. Jeron. ad Eustach. Moral. l. 2. c. 7 seron. in epitaph Paulae. Crantz, de Saxon. l. 7. c. 37. Octo luxit mensibus. Amb. de obitu Theodos.
Plutarch the tranquil. animi. Plur in Cleomenes. Cardan the subtle. Bod. l. 3. c. 4. Quotidie lachrymae, quotidie gemitus. Jeron. and Eustace. Moral. l. 2. c. 7 seron. in epitaph Paulae. Crantz, de Saxon. l. 7. c. 37. Octo luxit mensibus. Ambassadors de obitu Theodos.
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Sentiens totam civitatem nihil esse, nisi Guaponam. Eras. l. 6. Apoph. Ʋniversa gen• Anglica supra catero: mortales conviviorum studiosissima est. Jovius lib. 2. Histor. Gloriarentur, quod magis cottabis periti essent, quàm quod jacularentur. Athen lib. 11. c. 9. Plin. l. 8. c. 51. Macrob. l. 3. Sa•. c. 13. Valer. Max. Erasm: in Adag.
Sentiens Whole civitatem nihil esse, nisi Guaponam. Eras. l. 6. Apophthegm. Ʋniversa gen• English supra catero: mortales Conviviorum studiosissima est. Jovius lib. 2. History Gloriarentur, quod magis cottabis Periti essent, quàm quod jacularentur. Athena lib. 11. c. 9. Pliny l. 8. c. 51. Macrob l. 3. Sa•. c. 13. Valer Max. Erasmus: in Adag.
Cum legati Atheniensium laudâssent Philippum prae nimio potu, respondit Demosthenes, Habet hane virtutem cum spongia communem. Plut. in Demosth Aelian. l. 2. Var. Hist. Duas ollas instar Lovis inclinatus exhausit. Nicet. Coniates. lib. 3. Nec temerè unquam à triclinio sobrius abseessit, nisi distentus, & madidus vino. Sueton. Velut carceribus emissae belluae. Guagninus in descript. Muscov. c. 1. In bibendo parem non habuit. Ravis. Reliquum est, ut mare ebibat. Athen. l. 8. c. 6. l. Id. l. 10. c. 11.
Cum Legati Atheniensium laudâssent Philippum Prae nimio potu, respondit Demosthenes, Habet have virtutem cum Sponge communem. Plutarch in Demosthenes Aelian. l. 2. Var. Hist. Duas ollas instar Lovis inclinatus exhausit. Nicet. Coniates. lib. 3. Nec temerè unquam à triclinio Sobrius abseessit, nisi distentus, & madidus vino. Suetonius Velut carceribus emissae belluae. Guagninus in descript. Muscovy. c. 1. In bibendo Parem non Habuit. Ravish. Reliquum est, ut mare ebibat. Athena l. 8. c. 6. l. Id. l. 10. c. 11.
Plures ad religionem Christianam se transtulerunt consitentes peccata Soc•at. l. 5. c. 17 Macrob. l. 2. c. 12. Maximus ejulatus erupit, omnibus cumeo lachrymantibut•
Plures ad religionem Christianam se transtulerunt consitentes Peccata Soc•at. l. 5. c. 17 Macrob l. 2. c. 12. Maximus ejulatus erupit, omnibus cumeo lachrymantibut•
Prosper sent. 5 Taterni flagelli disciplina. Aug. l. 22. contra Faust. c. 67. Nec opus est transitoria satisfactione pro iis malis, pro quibuc aeternus ignis est paratus. Eucher. Hom. 3. ad Monach.
Prosper sent. 5 Taterni flagelli Discipline. Aug. l. 22. contra Faust. c. 67. Nec opus est transitoria satisfaction Pro iis malis, Pro quibuc Eternal ignis est Ready. Eucher. Hom. 3. and Monach.
Legem agrariam sustulit, ut citra delectum possessiones quaererent praeva•e•tes. Plut. in Agide Nunc mutuo, nune d•no, nune minis omnia ervium bona in suum fi•cum congregavit Johan. Magnus. l 7.
Legem agrariam sustulit, ut citra delectum Possessions quaererent praeva•e•tes. Plutarch in Agile Nunc mutuo, nune d•no, nune minis omnia ervium Bona in suum fi•cum congregavit John. Magnus. l 7.
Quantumvis febricitantes biberunt, semper tamen fitiunt. Chrys. in 12. Mat. hom. 38. Impietas adeò coarctat, ut vix respirare finant Folengius. in Ps. 109. es subsinire. Plautus. Comas circumtondere - Lucian. Scelus in furorem vertitur. Lact, Justin. Patr. de ligne vitae. Peccata quamvis magna & horrenda, cum in consuetudinem venerint, aut parva aut nulla creduntur. Aug. in Enchi•. c. 82. Qui in malae conjuetuden is carcere inclusi sunt, à semetipsis e•ire non possunt. Jeron.
However much febricitantes biberunt, semper tamen fitiunt. Chrys. in 12. Mathew hom. 38. Impiety adeò coarctat, ut vix respirare finant Folengius. in Ps. 109. es subsinire. Plautus. Comas circumtondere - Lucian. Scelus in furorem vertitur. Lactantius, Justin Patron de ligne vitae. Peccata Quamvis Magna & Horrenda, cum in consuetudinem venerint, Or parva Or nulla creduntur. Aug. in Enchi•. c. 82. Qui in Malae conjuetuden is carcere inclusi sunt, à semetipsis e•ire non possunt. Jeron.
Civitas vocatur quaedam perfecta congregatio Uar sil. Patav. c. 4. de defensore pacis. Nihil est principi illi Dequi omnem hunc mundum regit, quod quidem in terris fiat acceptius, quam concilia, coeisu { que } hominum jure socioti, quae civitates appellantur, Cicero de somnio Scipion. NONLATINALPHABET
Civitas vocatur quaedam perfecta Congregation Uar sil. Patav. c. 4. de Defensore pacis. Nihil est principi illi Dequi omnem hunc Mundum regit, quod quidem in terris fiat acceptius, quam Concilia, coeisu { que } hominum jure socioti, Quae Civitates appellantur, Cicero de Somnio Scipion.
O Cephale, haec sunt praemia regiae amicitieae. Eras. l. 6. Apoph. 〈 ◊ 〉 Si Parmenio ftruxit insidias, cui fidendum? si non struxit, quid agendum? Plut. in Apoph
Oh Cephale, haec sunt praemia Regiae amicitieae. Eras. l. 6. Apophthegm. 〈 ◊ 〉 Si Parmenio ftruxit Insidias, cui fidendum? si non struxit, quid agendum? Plutarch in Apophthegm
Rogo ut me quoque in vestram amicitiam recipiatis. Eras. l. 5. Apoph. Assiduo vindex assiduus esto. Alex. ab Alex. l. 6. c. 10. Neminem pullâ veste indutum esse. Plut. in Pericle. Ciceren is Atticus.
Ask ut me quoque in vestram amicitiam Recipiatis. Eras. l. 5. Apophthegm. Assiduo vindex assiduus esto. Alexander ab Alexander l. 6. c. 10. Neminem pullâ veste indutum esse. Plutarch in Pericles. Ciceren is Atticus.
Rex stultum facinus, civium incusavit, dicens se non tanti facere ventis tempestatibus { que } aedificia exposita, ut ob id veteris amici domum diruere vellet. Panormit. de gestis. Alphonsi. Dum hostem quaeritis, amicum mihi adducitis. Bruson, l. 1. c. 3.
Rex stultum facinus, Citizens incusavit, dicens se non tanti facere ventis tempestatibus { que } aedificia exposita, ut ob id veteris Friends domum diruere vellet. Panormit. de gestis. Alphonsi. Dum hostem Seeking, Amicum mihi adducitis. Bruson, l. 1. c. 3.
Aspice quid faciant commercia. Juven. Prima sit in vobis morum tu tela. Ovid. de med. fac. Est & in in essu pars non temnenda decoris. ld. l. 3. art.
Aspice quid faciant commercia. Juvenal. Prima sit in vobis morum tu Tela. Ovid. de med. fac. Est & in in essu pars non temnenda decoris. Lord. l. 3. art.
Deus facundiae. Caesar. Comment. Hermes Gracè, quòd sermo vel •nterpretatio (qua utique ad s•rmonen pertinet) Herme nia dicitur. Vnde & mercibus praeest, quiae inter vendentes & ementes sermo fit medius. Calep. in voce, Mercurius.
Deus facundiae. Caesar. Comment. Hermes Gracè, quòd sermon vel •nterpretatio (qua Utique ad s•rmonen pertinet) Herme nia dicitur. Vnde & mercibus praeest, Since inter vendentes & ementes sermon fit medius. Calep. in voce, Mercurius.
Mercatura est magna & copiosa multa undique adportans. Cic. l. 1. Offic. ignotis repetens compendia terris. Tibul. l. 1. Mercibus hic Italis mutat sub sole recenti. Rugosam piper, & pallentis grana cumini. Quae nobis & nostrae reip. supersua sunt exportant, & aliunde quae nobis necessaria sunt quaeve apud nos non inveniuntur important. Petrus Gregori is de rep. l. 4. c. 7. Commercia sunt juris Gentium. L. ex ho• jure justit. & jur. P. dict. capit. qualitas. Mercatores, negotiatores institores, propolas, nemo negare potest. Plut. 2. de Rep. & Callistratus. l. 2. de nundinis.
Mercatura est Magna & Copiosa Multa undique adportans. Cic l. 1. Office ignotis Repentance compendia terris. Tibull l. 1. Mercibus hic Italians Mutat sub sole recenti. Rugosam piper, & pallentis grana cumini. Quae nobis & Nostrae Reip. supersua sunt exportant, & aliunde Quae nobis necessaria sunt quaeve apud nos non inveniuntur important. Peter Gregory is de rep. l. 4. c. 7. Commercia sunt Juris Gentium. L. ex ho• jure justit. & jur. P. dict. Capital. qualitas. Mercatores, Negotiators institores, propolas, nemo negare potest. Plutarch 2. de Rep. & Callistratus. l. 2. de nundinis.
Communio quaedam funilium. Aristot. l. 3. Polit. c. 1. Vinculo quodam societatis in unum coeunt. Cognationem quandam natura constitutit. I. lorentinus. l. 3. co. l. 45. sect. fin. leg. Aquil. P. Civitas quasi civium unitas. Petrus Giegor. l. 1. c. 3. d. 1.
Communion quaedam funilium. Aristotle l. 3. Politic c. 1. Vinculo Quodam societatis in Unum coeunt. Cognationem quandam Nature constitutit. I. lorentinus. l. 3. counterfeit. l. 45. sect. fin. leg. Aquil P. Civitas quasi Citizens unitas. Peter Giegor. l. 1. c. 3. d. 1.
Inveni Iateritiam, reliqui marmoream. Sueton. Ad aedificandum furore quodam rapiebatur. Nicet. Nomen meum his monumentis inscribam. Plet. in Pericle. Naturam vires suas in unam urbem essudisse. Platina.
Inveni Iateritiam, reliqui marmoream. Suetonius Ad aedificandum furore Quodam rapiebatur. Nicet. Nome meum his monumentis inscribam. Plet. in Pericles. Naturam vires suas in unam urbem essudisse. Platina.
Isti Perigrini certè transitu contenti esse debent. P. Greg. l. 4. c. 4. Claudius. C. prohibuit, peregrinae conditionis homines gentilia nomina assumere Romanorum. Alex. ab Alex. l. 4. c. 10. Lex vetat peregrinum ne in murum af scendat. Cic. l. 2. de Orat. Hotoman. de verbis juris. Plut. de Stoicorum pugnis. Alexander ab Alexandro. l. 4. c. 10.
Isti Peregrini certè transitu contenti esse debent. P. Greg. l. 4. c. 4. Claudius. C. prohibuit, peregrinae conditionis homines gentilia nomina Assumere Romanorum. Alexander ab Alexander l. 4. c. 10. Lex Vetat Peregrinum ne in murum of scendat. Cic l. 2. de Orat Hotoman. de verbis Juris. Plutarch de Stoicorum pugnis. Alexander ab Alexander. l. 4. c. 10.
Vectigalia quaecunque quaelibet civitates sibi ac suis curiis — firma atque perpetua manere pracipimus, ut in l. Vectigal. 10. Aelian. l. 8. Var. Hist. Instituit vectigal braccariorum, linteonum, citrariorum, 1. pellionum plaustrariorum, argentariorum, aurificum, & ali arum artium. Alex. ab Alex. l. 4 c. 10. Et Herodian. l. 3. Zenoph. de rep. Laced.
Vectigalia quaecunque Quaelibet Civitates sibi ac suis curiis — Firm atque perpetua manner pracipimus, ut in l. Vectigal. 10. Aelian. l. 8. Var. Hist. Instituit vectigal braccariorum, linteonum, citrariorum, 1. pellionum plaustrariorum, argentariorum, aurificum, & ali arum Arts. Alexander ab Alexander l. 4 c. 10. Et Herodian. l. 3. Zenoph. de rep. Laced.
Fecit te vas in honorem, cur te in contumeliam facere praesumpsisti. Bern. de 7. grad. Confes. An seme•est panam commeruisse parum? Ovio l. 2. de Tr•st. confiderans hujus miseri miserabilem conditionem, misereor quidem, sed vereor ne frustra. Bern. p. 70.
Fecit te vas in Honor, cur te in contumeliam facere praesumpsisti. Bern. de 7. grad. Confess an seme•est panam commeruisse Parum? Ovio l. 2. de Tr•st. confiderans hujus miseri miserabilem conditionem, misereor quidem, sed Vereor ne frustra. Bern. p. 70.
Ab Epirotis Pyrrhus Aquila nominabatur. per vos, inquit Aquila sum. Quid ni enim sim vestris armis velut alis evectus? Plut. in Pye•ho. Phocion Chrestus appellatur. Alex. ab. Alex. l. 2. c. 11. Graecorum ultimus appellatur quia Oraecia jam effaeta nullum se dignum virum ab illo protulerit. Plut. in Philop. Augustus dictus est ab auctu Cuspinian.
Ab Epirotis Phyrrhus Aquila nominabatur. per vos, inquit Aquila sum. Quid ni enim sim vestris armis velut Aloes evectus? Plutarch in Pye•ho. Phocion Christ Appellatur. Alexander ab. Alexander l. 2. c. 11. Graecorum Ultimus Appellatur quia Oraecia jam effaeta nullum se dignum virum ab illo protulerit. Plutarch in Philop Augustus dictus est ab auctu Cuspinian.
Et non decernis, Taure, quid esse velis. Mar l. 2.2. Epig. — vixit inaequalis. Horat l. 2. Sat. 7 — Nil fuit unquam, Sic impar sibi. Id. l. 1. sat. 3.
Et non decernis, Taure, quid esse velis. Mar l. 2.2. Epigram — vixit inaequalis. Horatio l. 2. Sat. 7 — Nil fuit unquam, Sic impar sibi. Id. l. 1. sat. 3.
Divitias non accuso, sed illum, qui male utitur. Chrys. Hom. de divite, & paup. usus horum bonus, •abusio mala. Bern. de consid. ad Eugen., l. 2. c. 6.
Riches non accuso, sed Ilum, qui male utitur. Chrys. Hom. de Divine, & Pauper. usus horum bonus, •abusio mala. Bern. de Consider. ad Eugen, l. 2. c. 6.
Hoc attendite, ne passim divites reprehendatis. Aug. in Ps. 5. Injustae dicuntur divitiae, non quia aurum & argentum injustum fit, sed quia injustum est eas putare divitias, quae avaritiae non auferunt egestatem. Amb. in Psal. 118. Nec diviti obsunt opes, si ijs bene utatur. Jer. ad Salv. Sufficientiam vitae non indecenter, quisquis eam vult. Aug. ad Probam. ep. 121. Ne putenmala, dantur & bonis; ne putentur magna, & summe bona, dantur & malis. Aug. ad Bonifac. ep. 70.
Hoc Attendite, ne passim divites reprehendatis. Aug. in Ps. 5. Injustae dicuntur divitiae, non quia aurum & argentum injustum fit, sed quia injustum est eas putare Riches, Quae avaritiae non auferunt egestatem. Ambassadors in Psalm 118. Nec diviti obsunt opes, si ijs bene utatur. Jer. and Salvation Sufficientiam vitae non indecenter, quisquis eam vult. Aug. ad Probam. Epistle. 121. Ne putenmala, dantur & bonis; ne putentur Magna, & sum Bona, dantur & malis. Aug. and Boniface Epistle. 70.
Tu in legione, ego in culina. Nec toga, nes focus est, nec tritus cimice lectus. Martial. lib. 11. Epig. Si hunc sustuleris, universum interit. Chrys. in Ps. 148.
Tu in legion, ego in culina. Nec togam, nes focus est, nec tritus cimice lectus. Martial. lib. 11. Epigram Si hunc sustuleris, universum interit. Chrys. in Ps. 148.
Qui timidè rogàt, docet nega re. Seneca. In disputationibus adeo vehemens erat, ut ex illius oculis ardentes scintillae egredi viderentur. Laert. l. 2. Coma horrore arrigebatur, oculique animi quoddam tripudium circa dogmata occupati testabantur. Eunapius de vitâ sophistarum. Tympanizo sed Ajacis scuto. Cael. R. l. 10. c. 11. Sudores manabant, & venae frontis contumescebant. Jovius in Elogiis. Tu percute, ego caput praebebo; neque fustem tam durum invenies quo me à tuis disputationibus abigas. Aelian. lib. 10. Variar. Hist. Sparta, inquit, ex uno non pendet. Plut. in Apoph.
Qui timidè rogàt, docet nega re. Senecca. In disputationibus adeo Violent erat, ut ex Illius oculis ardentes Sparks egredi viderentur. Laertes l. 2. Coma horror arrigebatur, oculique animi Quoddam tripudium circa dogmata occupati testabantur. Eunapius de vitâ sophistarum. Tympanizo sed Ajax scuto. Celestial R. l. 10. c. 11. Sudores manabant, & venae frontis contumescebant. Jovius in Elogiis. Tu percute, ego caput praebebo; neque fustem tam durum Invenies quo me à tuis disputationibus abigas. Aelian. lib. 10. Variar. Hist. Sparta, inquit, ex Uno non Pendet. Plutarch in Apophthegm.
Archbishop Abbot. Dr. Heylin. Mr. Purch•s. Mr. Hackluit. Sr. Ed. Sands Mr. Lithgoe. Thevet. an old history of the West Indian Conquest by Ferdinando Cortez, and Pizzarro:
Archbishop Abbot. Dr. Heylin. Mr. Purch•s. Mr. Hakluyt. Sr. Ed. Sands Mr. Lithgoe. Thevet. an old history of the West Indian Conquest by Ferdinand Cortez, and Pizzarro:
Euseb in Chron. Coactis undique viribus, & his quae ad tantum opus spectarent, urbem c•ndidit. Diodor Sic. Euseb. in Chron B•d. in Gen•• q 6• Aug. de civi tate Dei. l. 16. cap. 3. Paterau•n oppidalum, caput Imperii statait. Strabo. l. 6. Ab Ashur initia ejus civitatis caepisse, quam postea Ninus ampliorem, & augustio rem fecit. Pezel. in Mellif Histor. de Chald. pers. Graec. Monarch. us { que } ad Romanos Nava habitavit. Jonah 3.3.
Eusebius in Chronicles Coactis undique viribus, & his Quae ad Tantum opus spectarent, urbem c•ndidit. Diodorus Sic. Eusebius in Chronicles B•d. in Gen•• q 6• Aug. de Civil tate Dei. l. 16. cap. 3. Paterau•n oppidalum, caput Imperii statait. Strabo. l. 6. Ab Ashur Initia His civitatis caepisse, quam postea Ninus ampliorem, & augustio remembering fecit. Pezel. in Mellifluous History de Chald. pers. Greek Monarch. us { que } ad Romanos Nava Habitavit. Jonah 3.3.
Some say Nimrod began the building of Babylon, that Semiramis enlarged it, and Nebuchadnezzar perfected it. Others do say, That Semiramis was the principall person to advance the glory of Babylon, and brought it in her dayes near to perfection; for Berosus l. 4. doth write, that Nimrod built only the Tower, & not the City, nec designatam urbem fundavit; And he affirmeth (if any credit may be given to him) that Nebuchadnezzar built onely a new City joyning to the old, and as Scaliger notes upon the fragments of Berosus, saith that there he built his stately Pensile Gardens to satisfie the desire of his wife Nitocris.
some say Nimrod began the building of Babylon, that Semiramis enlarged it, and Nebuchadnezzar perfected it. Others do say, That Semiramis was the principal person to advance the glory of Babylon, and brought it in her days near to perfection; for Berosus l. 4. does write, that Nimrod built only the Tower, & not the city, nec designatam urbem fundavit; And he Affirmeth (if any credit may be given to him) that Nebuchadnezzar built only a new city joining to the old, and as Scaliger notes upon the fragments of Berosus, Says that there he built his stately Pensile Gardens to satisfy the desire of his wife Nitocris.
Semiramidis exercitus habuit contra Indos peditum, ut Ctesias tradit, ter decies centena millia, equitum millia quingenta, Currus ad millia centum erant totidem numero homines super camelos cum gladiis cubitorum quatuor. Naves divisae ad duo millia, quas cameli deferebant. Diod. Sicul. l. 2. c. 5. Sabellicus lib. 5. c. 5. Poliaen. l. 8. Suidas with some alteration doth thus relate it, NONLATINALPHABET.
Semiramidis Exercitus Habuit contra Indos peditum, ut Ctesias tradit, ter decies Centena millia, equitum millia quingenta, chariots ad millia centum Erant totidem numero homines super camelos cum gladiis cubitorum quatuor. Naves divisae ad duo millia, quas Camel deferebant. Diodorus Sicul. l. 2. c. 5. Sabellicus lib. 5. c. 5. Poliaen. l. 8. Suidas with Some alteration does thus relate it,.
Semiramis Assyriorum Regina, cum mortem instare oraculo cognovisses, filio omnibus praefectis parere jusis, repentè disparuit. Diod. Sic. l. 2. c. 5. Ni vir malus, & auro insatiabilis esses, loculos mortuoum non moveres. Plut. in. •oph.
Semiramis Assyrians Regina, cum mortem instare oraculo Cognovisses, filio omnibus Praefects parere jusis, repentè disparuit. Diodorus Sic. l. 2. c. 5. Ni vir malus, & auro insatiabilis esses, loculos mortuoum non moveres. Plutarch in. •oph.
Though Babylon did excell Nineveh in the strength of the walle, and in the bridge over Euphrates which was 5 furlongs long, and in two Palaces, the one at the West end of the City being •0 furlongs in compasse; and another at the East end 30 furlongs in compasse, and in an Obelisk, or spire, which was an 150 foot high, and 24 foot thick; yet it was not half peopled so much as Nineveh, because as Q. Curtius saith, that but 90 furlongs of it were built, the rest of the ground being a lotted to Vineyards, and tilth, to maintain them in a streight siege. Nulla urbs tanto ambitu, tantave moenium magnificentia constructa est. Ʋrbem condidit non aequâ laterum dimensione, nam duae muri partes longiores fuerant reliquis. Horum latus quodque longitudine stadiorum centum, quinquaginta, breviorum verè stadiorum nonaginta. Qua muri dimensione ambitus stadia complectitur 480. Diod. Sicul. Ninos, quae & Nineveh est, imperat Cordiais, Mydonibibus, Arabus, Syris multis intra, & trans, Euphratem. Stratus. l. 6.
Though Babylon did excel Nineveh in the strength of the wall, and in the bridge over Euphrates which was 5 furlongs long, and in two Palaces, the one At the West end of the city being •0 furlongs in compass; and Another At the East end 30 furlongs in compass, and in an Obelisk, or spire, which was an 150 foot high, and 24 foot thick; yet it was not half peopled so much as Nineveh, Because as Q. Curtius Says, that but 90 furlongs of it were built, the rest of the ground being a lotted to Vineyards, and tilth, to maintain them in a straight siege. Nulla Urbs tanto ambitu, tantave moenium Magnificence constructa est. Ʋrbem condidit non aequâ laterum dimension, nam duae muri parts longiores fuerant reliquis. Horum latus quodque Longitude stadiorum centum, Quinquaginta, breviorum verè stadiorum Nonaginta. Qua muri dimension ambitus stadia complectitur 480. Diodorus Sicul. Ninos, Quae & Nineveh est, Implead Cordiais, Mydonibibus, Arabus, Syriac multis intra, & trans, Euphratem. Stratus. l. 6.
Haec totius terrae imperium, olim magna pompa, maximisque viribus nulli postea regioni aequandum tenuit. Ar. Mont. Scimus illam non modo similem fuisse magnis urbibus, quales hodiè multae in Europa sunt, sed superaste omnia, quaecunque praecipuum nomen obtineret. Calvin in 4. Jonae. Cui par magnitudine neque fuisset antea, neque esset futara. Ribera in 3. Jonae.
Haec totius terrae imperium, Once Magna pompa, maximisque viribus None postea regioni aequandum tenuit. Ar. Mont. Scimus Illam non modo similem Fuisse magnis urbibus, quales hodiè Multitude in Europa sunt, sed superaste omnia, quaecunque praecipuum Nome obtineret. calvin in 4. Jonah. Cui par Magnitude neque fuisset Antea, neque esset futara. Ribera in 3. Jonah.
Vnus universans. Justin. Mart. qui est unum omnia, non servet unum quod habet plurima? Sine quantitate magnum. Aug. de Trin. l. 1. c. 1 Aliquid recedens. Clem. Alex. Strom. l. 2. Omnia eadem virtute, quâ condidit, moderatur. Lact. Firm. Divin. Instit. l. 1. c. 3.
Vnus universans. Justin Mart. qui est Unum omnia, non servet Unum quod habet Many? Sine quantitate magnum. Aug. de Trin. l. 1. c. 1 Aliquid recedens. Clem. Alexander Strom. l. 2. Omnia Same virtute, quâ condidit, moderatur. Lactantius Firm. Divine. Institutio l. 1. c. 3.
Neque urbis, neque Templi ullum restat vestigium. Jeron. in Dan. c. 11. Thebae, ad unam portam redactae, vix votus nomen servant. Paus. in Arch. Execrutus est, quicunque eum locum instauraret. Strabo. l. 13. Paus. in Phoacis. fundamenta adhuc monstrantur. Strabo. l. 10.
Neque urbis, neque Templi ullum restat vestigium. Jeron. in Dan. c. 11. Thebae, ad unam portam redactae, vix Vow Nome servant. Paus. in Arch. Execrutus est, quicunque Eum locum instauraret. Strabo. l. 13. Paus. in Phoacis. Fundamenta Adhoc monstrantur. Strabo. l. 10.
Ʋt quisque divitiis excelle re existimabatur, sic ad praedam maxime requisitus. Sigon. l. 14 Imp. Occid. Omnibus veteribus ornamentis, & pristints opibus amissis. Pausan. in Arcad. Signa admiratione quaeque digna Romam missa, caetera Attili Auxiliorum duci Philopameni duci donata, & hac aipsa atate pud Perga menos inter Corinthiorum spolia visuntur. Pausan. in Achaic. Q. Curtius.
Ʋt Quisque divitiis excel re existimabatur, sic ad Praedam maxim requisitus. Sigon. l. 14 Imp. West. Omnibus veteribus ornamentis, & pristints opibus amissis. Pausan in Arcad. Signs admiration quaeque Digna Rome missa, caetera Attili Auxiliorum Duci Philopameni Duci donata, & hac aipsa atate pud Perga menos inter Corinthians spolia visuntur. Pausan in Achaia. Q. Curtius.
Laus, & vita omni commendatione superior Monod. Greg. Naz. in vit. Basil. Ejus virtutem pro lege fere omnes habuerunt. Id. ibid. Totius patriae decus. Amb. in Orat. sun. de ob. Satyri. Nunc in Pauli chorum pervenerunt ante Coronas suas. Chrysostom. Adv. Jud. Orat. •. 1.1. Solvamus bono principi stependarias lachrymas. Amb. de obit. Valent. Orat. fun. t. 3.
Laus, & vita omni commendation superior Monod. Greg. Nazareth in vit. Basil. His virtutem Pro lege fere omnes habuerunt. Id. Ibid. Totius patriae decus. Ambassadors in Orat sun. de ob. Satyri. Nunc in Pauli chorum pervenerunt ante Coronas suas. Chrysostom. Advantage Jud. Orat •. 1.1. Solvamus Bono principi stependarias lachrymas. Ambassadors de obit. Valent. Orat fun. tO. 3.
Stantious maentnibus, mentibus, morthus. •ug. de civitate. Dei lab. 1. c. 33. Non Imperatorem, sed salui m er•plamputabant. •g. in in orat sun. de obit. Valent.
Stantious maentnibus, mentibus, morthus. •ug. de Civitate. Dei lab. 1. c. 33. Non Imperatorem, sed salui m er•plamputabant. •g. in in Orat sun. de obit. Valent.
Nineveh nunc tota est vastata. Hayt. de Tartaris. l. 12. Funditùs periit. Pappus in 3. Jon. Centum annis ad concionem Jonae actâ paenitentiâ paenam sibi denuntiatam evadebat. Verum cùm felici rerumsuccessu elata ad vomitum rediret, excusso timore Dei, Dominum tandem usciscentem experta est. Pappus. in a Nahum. Carthw. Hist.
Nineveh nunc tota est vastata. Hayt. de Tartaris. l. 12. Funditùs Periit. Pappus in 3. Jon. Centum Annis ad concionem Jonah actâ paenitentiâ paenam sibi denuntiatam evadebat. Verum cùm felici rerumsuccessu elata ad vomitum rediret, excusso Timore Dei, Dominum tandem usciscentem experta est. Pappus. in a Nahum. carthw. Hist.
That nothing was seen scarce remaining of it. Cyril. Alex. in Nahum. M. Gregory in his description of the Assyrian Monarchy, saith, That if Ninus which built Nineveh were now alive, he should find the City to be so fallen into mine, that he would not know it to be Nineveh. Cur perforato aquam dolio ingeris? Chrys. Hom. 77. in Matth. Alba ligustra cadunt. Virg. Ecce mundus, qui diligitur, sugit. Greg.
That nothing was seen scarce remaining of it. Cyril. Alexander in Nahum. M. Gregory in his description of the assyrian Monarchy, Says, That if Ninus which built Nineveh were now alive, he should find the city to be so fallen into mine, that he would not know it to be Nineveh. Cur perforato aquam dolio ingeris? Chrys. Hom. 77. in Matthew Alba ligustra cadunt. Virg Ecce World, qui diligitur, sugit. Greg.
Nos es in illo albo. Plinius. Mihi ipsi balneam ministrabo. Aristoph. A te tua cura & consideratio inchoet, ne frustra extendaris in alios, te neglecto. Bern. de Consid. ad Eugen. Quid nobis cum alieno? Greg. Naz.
Nos es in illo Albo. Pliny. Mihi ipsi balneam ministrabo. Aristophanes. A te tua Cure & consideratio inchoet, ne frustra extendaris in Alioth, te neglecto. Bern. de Consider and Eugen Quid nobis cum alieno? Greg. Nazareth
Domestica mala graviora sunt, quàm ut lachrymas recipiant. Herod. l. 3. Se suos discipulos docere decem minis; verùm qui ipsum docerent citra timidit atem loqui, se ei daturum centum minas. E•asm. Plut. in Apoph.
Domestica mala graviora sunt, quàm ut lachrymas recipiant. Herod. l. 3. Se suos discipulos docere Decem minis; verùm qui ipsum docerent citra timidit atem loqui, se ei daturum centum minas. E•asm. Plutarch in Apophthegm.
Deus cum temporibus, & rebus non concidet, alius ex alio factus; sed invertibilis in vertibilibus est. Naz. in Orat. de s•ipto. Quiequid capit, non des•it, quin perfecisset. Semper stare, & nunquam cecidisse, divinum est & mirabile. Chrysost. Hom. 77. in Matth.
Deus cum temporibus, & rebus non concidet, alius ex Alio factus; sed invertibilis in vertibilibus est. Nazareth in Orat de s•ipto. Quiequid Capital, non des•it, quin perfecisset. Semper stare, & Never cecidisse, Divinum est & Marvelous. Chrysostom Hom. 77. in Matthew
Vituperationem generant, quae in mediis conatibus aegra deseruntur. Cassiod lib. 4. ep. 21. fides vera non est si non sit perpetua. Amb. in 2. Cor. c. 6.
Vituperationem generant, Quae in mediis conatibus Aegra deseruntur. Cassiodorus lib. 4. Epistle. 21. fides vera non est si non sit perpetua. Ambassadors in 2. Cor. c. 6.
Vide oh homo, dicit mundus, quomods amavit t•, quia propter te fecit me servire tibi, quia propter te factus sum, ut servias illi, qui fecit & me, & te; me propter te, te propter se Hugo in Didasc. l. 1. Ʋt eadem spectaret, unde illi origo est. Lact. de Opisic. Dei. l. 2. c. 8.
Vide o homo, dicit World, quomods amavit t•, quia propter te fecit me Serve tibi, quia propter te factus sum, ut servias illi, qui fecit & me, & te; me propter te, te propter se Hugo in Didasc. l. 1. Ʋt Same spectaret, unde illi origo est. Lactantius de Opisic. Dei. l. 2. c. 8.
Tot animael tormenta Jeron. Tota sua viscera serpens concutit, & imprimendae malitiae pestem vomit. Greg. Ego adolescentule, non ob patrias, sed proprias cujusque viri virtutes, mercedem, & munera dare seoco. Plat. in Reg. & Imper. Apoph.
Tot animael tormenta Jeron. Tota sua viscera serpens concutit, & imprimendae malitiae Pestem vomit. Greg. Ego adolescentule, non ob patrias, sed proprias cujusque viri Virtues, mercedem, & Munera Dare seoco. Plat. in Reg. & Imper. Apophthegm.
Pejus est comparari, quàm nasci; naturaliter non habere rationem, tolerabile est; hominem verò ratione decoratum esse, & irrationali creaturae comparari, voluntatis crimen est Aug. Homil. Heu tristis, & lacrhymosa mutatio! Bern. s. 35. in Cant.
Worse est comparari, quàm Nasci; naturaliter non habere rationem, tolerabile est; hominem verò ratione decoratum esse, & irrationali creaturae comparari, voluntatis crimen est Aug. Homily Heu tristis, & lacrhymosa Change! Bern. s. 35. in Cant
Fovea peccatorum. Greg. Dum ante oculos hominum sine confusione reatus aperitur. Isiod de sum. bono. Suo sibi contplacere delicto. Jeron. in 1. Amos. Melius est luto pollui, quàm peccatis. Chrys. in 12. Heb.
Fovea peccatorum. Greg. Dum ante Eyes hominum sine confusion Rheatus aperitur. Isiod the sum. Bono. Sue sibi contplacere delicto. Jeron. in 1. Amos. Better est Luto Pollute, quàm peccatis. Chrys. in 12. Hebrew
Clarus. l. 5. Sent. Sect. Practic. Criminal. q. 60. n. 30. Molina Tract. 3. de just. disput. 34. Abbas. in. cap. Latores. n. 3. de Cleric exc•m. ad stabiliendam securitatem contra vald• pertinaces & desperatos hostes. Becan. c. 25. q. 10. Victor. de jure belli. n. 48. Amb. ep. 28. ad Theod. Imp. Quatenus fieri potest cum minimo damne hostium & incolarum, Victor de• jure bell. n. 55. Molina disp. 102. Sect. in hoc secundo. Molina disp. 117, Concl. 4.
Clear. l. 5. Sent. Sect. Practic. Criminal. q. 60. n. 30. molina Tract. 3. the just. dispute. 34. Abbas. in. cap. Latores. n. 3. de Cleric exc•m. ad stabiliendam securitatem contra vald• pertinaces & desperatos hosts. Becan. c. 25. q. 10. Victor. de jure Belli. n. 48. Ambassadors Epistle. 28. and Theod. Imp. Quatenus fieri potest cum minimo damn Enemies & incolarum, Victor de• jure bell. n. 55. molina Disp. 102. Sect. in hoc secundo. molina Disp. 117, Conclusio 4.
Pestis tempore suge cito, procul, tarde revertaris. Filinue in Epidemiarum antidoto. c. 1. Omnis infirmitas in pestilentiam facile transire protest. Id. ibid. c. 4. Peste laborantem opus est singulis sex horis ex pannis omnibus mutare, alioqui inficium tur. Id. ibid. c. 10. Sis semper a socir remotus in aere aperto ad minus per spatium bi cubiti, & ab infecto per sex cubitos, & cave ne ventus ab co in te spiret, & inter te & ip sum sint sol, ig nes & odores. Id. ib. c. 25.
Pestis tempore suge Quick, procul, tarde revertaris. Filinue in Epidemiarum antidoto. c. 1. Omnis Infirmitas in pestilentiam facile transire protest. Id. Ibid. c. 4. Pest laborantem opus est Singulis sex horis ex pannis omnibus mutare, Otherwise inficium tur. Id. Ibid. c. 10. Sis semper a socir remotus in Air Aperto ad minus per Space by cubiti, & ab infecto per sex cubitos, & cave ne ventus ab counterfeit in te spiret, & inter te & ip sum sint sol, ig nes & odores. Id. ib. c. 25.
NONLATINALPHABET Totus oculus. Aug. Cognoscit res in causis, in seipsis, in seipso. Aquin. Aug. l. 83. q. q. q. •6. Res sunt in nobis consusè, in Deo distinctè Vasquez. Deus intelligendo essentiam Suî, intelligit omnes perfections & quidditates creabiles. Capreol. in 1. Sent. distinct. 30. a. 1.
Totus oculus. Aug. Cognoscit Rest in Causis, in seipsis, in Seipso. Aquinas Aug. l. 83. q. q. q. •6. Rest sunt in nobis consusè, in God distinctè Vasquez. Deus intelligendo essentiam Suî, intelligit omnes perfections & quidditates creabiles. Capreol. in 1. Sent. distinct. 30. a. 1.
Esse divinum sinnes essendi modos enimenter praehabet. Aqui. Navarret. de Id•is. Ad cognoscendas creaturas non habet Deus aliquod movens objectum praeter divinam essentiam. Nav. de Idaeis.
Esse Divinum Sins Essendi modos enimenter praehabet. Aqui Navarret. de Id•is. Ad cognoscendas Creaturas non habet Deus aliquod movens Objectum praeter divinam essentiam. Nav de Idaeis.
Praescientia est unam quamque rem, antequam eveniat videre, & id quod futurum est, pruisquam prasens sit, praevider• Greg. lib. 1. Dialog. Datur certus numerus electorum, qui nec augeri nec minui potest. Aquin.
Praescientia est unam quamque remembering, antequam eveniat To see, & id quod Future est, pruisquam prasens fit, praevider• Greg. lib. 1. Dialogue. Datur Certus Numerus electorum, qui nec augeri nec minui potest. Aquinas
Nil mortalibus arduum est. Horat. Non opis est nostrae. Virg. Quid membra immania prosunt? Ovid. Terra volat. Suidas. Bos, porrecto ultra Taygetum capite, bibitex Eurota. Plutarch.
Nil mortalibus arduum est. Horatio Non opis est Nostrae. Virg Quid membra immania prosunt? Ovid. Terra Volatile. Suidas. Bos, porrecto ultra Taygetum capite, bibitex Eurotas. Plutarch.
Naviga secundùm fluvium. Eurip. in Anvigone. Petrarch de expectatione meliorum temporum. Dial. Ʋbicunque fuerit providentia frustratur universa contraria. Aug. l. de sin. gul. Cler.
Navigate secundùm fluvium. Eurip in Anvigone. Petrarch the expectation meliorum Temporum. Dial. Ʋbicunque fuerit Providentia frustratur universa contraria. Aug. l. the since. gul. Clerk
Melior est sidelis ignorantia, quàm temeraria scientia. Aug. Tol•rabilius est Deo quenptiam cum ignorantia in humilitate jacere, quàm cum clatione alta sapere. Greg. l. 17. Moral. Non tibi deputabitur ad culpam, quod in vitus ignoras. Aug.
Melior est sidelis ignorantia, quàm temeraria scientia. Aug. Tol•rabilius est God quenptiam cum ignorantia in humilitate jacere, quàm cum clatione Alta Sapere. Greg. l. 17. Moral. Non tibi deputabitur ad Fault, quod in vitus Ignoras. Aug.
Non est consequens, ut contimo erret, quis quis ali juid n•scit. Aug. Peccator non est, qui non apprehendit verum sed qui approbat falsum. Aug Ʋtraqu• cognitio Dei, & tui tibi est n•cessaria ad salutem, quia sicut ex no titia tui v•nit timor D•i, ita ex Dei notitia amor; De ignorantia tui sup•r bia, ac de Dei ignorantia venit desperatio. Bern.
Non est Consequent, ut contimo erret, quis quis ali juid n•scit. Aug. Peccator non est, qui non apprehendit verum sed qui Approbat falsum. Aug Ʋtraqu• cognitio Dei, & tui tibi est n•cessaria ad salutem, quia sicut ex no titia tui v•nit timor D•i, ita ex Dei notitia amor; De ignorantia tui sup•r bia, ac de Dei ignorantia venit desperatio. Bern.
Multa scienda nesciuntur, aut sciendi incuria, aut discendi desidia, aut inquirendi verecundia, & quidem hujusm•di ignorantia non habet excusationem. Bern.
Multa scienda nesciuntur, Or sciendi Incuria, Or discendi desidia, Or inquirendi Verecundia, & quidem hujusm•di ignorantia non habet excusationem. Bern.
Praeter aduitos, 〈 ◊ 〉 intelligentes sumplusquam duod •iesmillia hominu•• — Domino parvulos & simplices homines ma•ime curae esse. Chelm. in lot.
Praeter aduitos, 〈 ◊ 〉 intelligentes sumplusquam duod •iesmillia hominu•• — Domino Small Children & simplices homines ma•ime Curae esse. Chelm. in lot.
Causam exquirit p•opter quam moveatur ad mi sericordiamerga infant•s, qui ad discretionts annos nondum venerant, cùm carerent judicio. Baro. in loc. Multi essent infantes, qui nondum propriis de lictis fu•rant tale exitium promeriti. Cal. vin in loc. Inter dexteram & sinistram, phrasis haec est petita à pueris qui nesciunt utrum dextra & sinistra sit valentior, & usui cuilibet aptior. Rupert. in loc. sic. Cornel. à Lapide, Arias montanus, Pappus Ribera, & malti alii.
Causam exquirit p•opter quam moveatur ad mi sericordiamerga infant•s, qui ad discretionts annos Nondum venerant, cùm carerent Judicio. Baro in loc. Multi essent Infants, qui Nondum propriis de lictis fu•rant tale Exitium promeriti. Cal. vin in loc. Inter Dexteram & sinistram, Phrase haec est petita à pueris qui nesciunt utrum dextra & sinistra sit valentior, & usui cuilibet aptior. Rupert. in loc. sic. Cornelius. à Lapide, Arias Montanus, Pappus Ribera, & malti alii.
Scientia Christi be ata augmentata non fuit, quia omnia videbat in Verbo; nec scientia Christi ind ta, & infusa, quia à principio plenariè habuit omnes species intelligibiles: tota quaestio est de scientia ac suisita, & si haec incrementum non habuisset, null a scientia Christi augmentata saisset. Aquin. And though many h•ld no acquisite knowledge in Christ, and Tho. Aquin. once published his opinion to that purpose in 3. S•nt. dist. 14. q. 3. art. 3. yet he modestly recanted this error in 3. p. of his Summes. q. 9. art. 4. •. and 3. p. 9.12. art. 3. c. saying, That though Christ learned nothing of men nor Angels, yet that his experimentall knowledge was increased, Luc. 2. and he yeeldeth a reason, that seeing Christ received a reasonable soul, sequitur quod in anima Christi aliquis habitus sci•ntia fucrit qui per abstractionem specierum potuerit augmentari, for though the intellectus possibilis had the species of all things in it from the first, yet the intellectus agens knew things in act, in succession of time, the knowledge of Christ being increased not according to essence, but effect, non accipiendo sed pandendo. Greg. Peter Lomb. 3. sea. dist. 24.
Scientia Christ be ata augmentata non fuit, quia omnia videbat in Verbo; nec scientia Christ ind ta, & infusa, quia à principio plenariè Habuit omnes species intelligibiles: tota Question est de scientia ac suisita, & si haec Incrementum non habuisset, null a scientia Christ augmentata saisset. Aquinas And though many h•ld no acquisite knowledge in christ, and Tho. Aquinas once published his opinion to that purpose in 3. S•nt. Dist. 14. q. 3. art. 3. yet he modestly recanted this error in 3. p. of his Sums. q. 9. art. 4. •. and 3. p. 9.12. art. 3. c. saying, That though christ learned nothing of men nor Angels, yet that his experimental knowledge was increased, Luke 2. and he yields a reason, that seeing christ received a reasonable soul, sequitur quod in anima Christ aliquis habitus sci•ntia fucrit qui per abstractionem specierum potuerit augmentari, for though the Intellectus possibilis had the species of all things in it from the First, yet the Intellectus agens knew things in act, in succession of time, the knowledge of christ being increased not according to essence, but Effect, non accipiendo sed pandendo. Greg. Peter Lomb. 3. sea. Dist. 24.
Omnium rerum principia parva sunt Cicer. 5.5. de fin. Incipere noti esse pusillum, sed ju••a pusillum La•rt. in vita Socratis. Principium anima sequitur Plot. En. 6. l. 7. c. 23. Plat. in Xenoph. Hoc vellus à me non Carminatur. Suidas!
Omnium rerum principia parva sunt Cicer. 5.5. de fin. Incipere noti esse pusillum, sed ju••a pusillum La•rt. in vita Socratis. Principium anima sequitur Plot. En. 6. l. 7. c. 23. Plat. in Xenoph Hoc vellus à me non Carminatur. Suidas!
Quaero utrum quisquam tanto errore esset, ut neget aliquem ad Baptissimum admitti, aut frustra esse admissum contentendat. Aug. in exp. Epist. ad Rom. Proluteis aureos eos Baptisma facit, Chrysost. hom. 9. in Johan. Ascendamus ex aquis tanquam ex mortuis aureos eos Baptisma facit, Chrysost. hom. 9. in Johan. Ascendamus ex aquis tanquam ex mortuis vivi servati per gratiam ejus qui vocavit nos Basil. de S. S. In Baptismo Diabolum omne virus nequi tiae amittere. Cyp. ep. ad Maximum. In baptismate deterrimo alite expulso, pacem terrae nostrae columba Spiritûs Sancti nuntiat. Jeron. Cont. Lucif.
Quaero utrum quisquam tanto Error esset, ut neget aliquem ad Baptissimum admitti, Or frustra esse admissum contentendat. Aug. in Exp. Epistle and Rom. Proluteis Golden eos Baptism facit, Chrysostom hom. 9. in John. Ascend ex aquis tanquam ex mortuis Golden eos Baptism facit, Chrysostom hom. 9. in John. Ascend ex aquis tanquam ex mortuis Vivi Servati per gratiam His qui vocavit nos Basil. de S. S. In Baptismo Diabolum omne virus nequi tiae amittere. Cyprus Epistle. ad Maximum. In Baptismate deterrimo alite expulso, pacem terrae Nostrae Columbam Spiritûs Sancti nuntiat. Jeron. Cont. Lucifer.
In baptisatis Infantibus quamvis id nesciant habitat Spiritus sanctus A g. de praed•stinat. Dei. Quid cuiquam prodest, quod baptisetur, nisi justificetur? Aug. l 21. de civi. Dei•e. 17. Neminem eorum qui accesserant ad Christum per fidem, sana sides, & sana doctrina putabit exceptum •sse à remissione peccatorum. Aug ▪ de pec. merit & remiss l. 1. c. 28. Per Baptismi Sacramentum, nativitais sordes deponuntur, propterea baptizantur parvuli Origen. Hom. 14. in Lue. Parvulus ad acci piendam remissionem peccatorum faciliùs accedit, quod illi remittuntur non propria sed aliena peccata. Cyp ep. 59. ad Fidum.
In baptisatis Infantibus Quamvis id nesciant habitat Spiritus Sanctus A g. the praed•stinat. Dei. Quid cuiquam profits, quod baptisetur, nisi justificetur? Aug. l 21. de Civil. Dei•e. 17. Neminem Their qui accesserant ad Christ per fidem, sana sides, & sana Doctrina putabit exceptum •sse à remission peccatorum. Aug ▪ de pec. merit & remiss l. 1. c. 28. Per Baptism Sacramentum, nativitais sordes deponuntur, propterea baptizantur Children Origen. Hom. 14. in Lue. Parvulus ad acci piendam remissionem peccatorum faciliùs Accedit, quod illi remittuntur non propria sed Aliena Peccata. Cyprus Epistle. 59. and Fidum.
Amarum quod sanctitati contrarium Jeron. Aque gutta vino in jusa à se tota d sicit, vinique sapor•m & colorem induit. Cyp. Nec vitia nesciisse, sed emendasse. Amb. Castitas animae. Greg.
Amarum quod sanctitati Contrary Jeron. Aque gutta vino in jusa à se tota d sicit, vinique sapor•m & colorem induit. Cyprus Nec Vices nesciisse, sed emendasse. Ambassadors Castitas Spirits. Greg.
Miseri cordia scepetrum tenet Fasciculus Temp. p. 2. Quid est misericordia mea? Totum quicquid sum, de misericordia tua sum. Fecist• me ut sim, sed non fecisti me uthonus sim. Aug. Concion, 2. in Ps. 59.
Miseri cordia scepetrum tenet Fasciculus Temp. p. 2. Quid est misericordia mea? Totum quicquid sum, de misericordia tua sum. Fecist• me ut sim, sed non fecisti me uthonus sim. Aug. Concion, 2. in Ps. 59.
Invidia genus est inimicitiae intractabile quidem, atque admodum insuperabile. Bas. Serm. in Invidiam. Non sic abibunt odia, vivaces aget violentus iras animus, & saevus dolor aeterna bella pace sublata geret. Sen. in Here. Fur Canes educatione mansu•scunt, Leon•s obsequio tractabiles fiunt, Invidi tantum officiis agr•stiores. evadunt Bas. ser. de Invidia.
Invidia genus est inimicitiae intractabile quidem, atque admodum insuperabile. Bas. Sermon in Invidiam. Non sic abibunt Odia, vivaces aget Violentus iras animus, & Saevus dolour aeterna Bella pace sublata geret. Sen. in Here. Fur Canes education mansu•scunt, Leon•s Obsequio tractabiles Fluent, Invidi Tantum Offices agr•stiores. evadunt Bas. ser. de Invidia.
Beneficiorum Dei animalia etiam habent partem. Aug. de quant. animae. Animantia fecit Deus propter hominem — animalibus ministrat propter hominem. Chrysost. Hom. 28. in Gen. Domestica, & sylvestria animalia homini benefica. Plato. In Polit. Cissamim Coum supra modum pecuariis gregibus aiunt fuisse divitem. Zenod. Pecunia à pecude. Sabellic. l. 3. Aenead. 4.
Benefits Dei animalia etiam habent partem. Aug. de quant. Spirits. Animantia fecit Deus propter hominem — animalibus ministrate propter hominem. Chrysostom Hom. 28. in Gen. Domestica, & sylvestria animalia Homini benefica. Plato. In Politic Cissamim Coum supra modum pecuariis gregibus Aiunt Fuisse divitem. Zenod. Pecunia à pecude. Sabellic. l. 3. Aenead. 4.
Ingeniosa fames omnes excuderit artes. Hugo in Didas. l. 1. Qui in tempestate sunt ad arborem confugiunt. Plut. in moral. Sine canibus, & retibus. Pindar. Auchora domus Terent. Cum metu, & flein. Bern.
Ingeniosa Fames omnes excuderit arts. Hugo in Didas. l. 1. Qui in tempestate sunt ad Arborem confugiunt. Plutarch in moral. Sine canibus, & retibus. Pindar. Auchora domus Terent Cum metu, & flein. Bern.
Si consideremus quae, & qualia, nobis promittuntur in coelis, vilescerent omnia, quae hîc habentur in terris. Greg. Quid restat nisi ut jubiles? Aug. in Psal. 94.
Si Consideremus Quae, & Galatia, nobis promittuntur in Coelis, vilescerent omnia, Quae hîc habentur in terris. Greg. Quid restat nisi ut jubiles? Aug. in Psalm 94.
Gula claus•• para disum, primogenituram vendidit, Sustendit pistorem, decollavit I aptistam, ejeci• Baltasarem. Innoc. de vilit. con. human. Malae Dominae servitur gulae. Amb. deelia & Jejun. Qui Christum desidera• & illo pane vescitur, non magnopere curat, quam de pretiosis cibis stercus conficiat. Jeron, ad Paul.
Gula claus•• para disum, primogenituram vendidit, Sustendit pistorem, decollavit I aptistam, ejeci• Baltasarem. Innocent de vilit. con. human. Malae Dominae servitur gulae. Ambassadors deelia & Jejune. Qui Christ desidera• & illo pane vescitur, non Magnopere curate, quam de pretiosis Cibis Stercus conficiat. Jeron, and Paul.
Laeta boum possim campis ar menta vid•mus Virg. Aene•d. 3 Circa sollicitae pecorum custodia noctis Pastores tenuit vigiles per pascua laeta Juvenal. Forum venale, ut oves, anima lia, & carn•s vaeneant. Petrus G•eg. l. 2. de rep. Aristot. l. 7. Polit. c. 7. Plato. l. de rep. Theophrast. lib. de legibus, Suidas. l. 6. de legibus.
Laeta Boum possim Camps Are menta vid•mus Virg Aene•d. 3 Circa sollicitae pecorum Custodia noctis Pastors tenuit Vigiles per pascua Laeta Juvenal. Forum venal, ut Owes, anima Lia, & carn•s vaeneant. Peter G•eg. l. 2. de rep. Aristotle l. 7. Politic c. 7. Plato. l. the rep. Theophrast. lib. de legibus, Suidas. l. 6. de legibus.
Quae ad usum vitae opus sunt. omnia possidet. Dion l. 38. Sine divitiis nulla res necessarit fieri potest. Demosth: 1. Olynth. Sufficientiam vitae non indecenter vult, quisquis eam vult. Aug.
Quae ad usum vitae opus sunt. omnia possidet. Dion l. 38. Sine divitiis nulla Rest necessarit fieri potest. Demosthenes: 1. Olynth. Sufficientiam vitae non indecenter vult, quisquis eam vult. Aug.
Frumenta domi conclusa vermium esca. Chrysost. S. 7. de P. Cùm aurum das ut equum co••pares, animo non anger•s; cum autem corruptibilia exponis, ut regnum c•••orum accipias, lachry. mandum tibi putas. Basil Ser. 1. in divit. •avar.
Frumenta At Home conclusa vermium Esca. Chrysostom S. 7. de P. Cùm aurum das ut Equum co••pares, animo non anger•s; cum autem corruptibilia exponis, ut Kingdom c•••orum accipias, lachry. mandum tibi putas. Basil Ser. 1. in divit. •avar.
