Papisto-Mastix, or, Deborah's prayer against God's enemies Judg. 5, 31. explicated and applyed : in the Cathedrall of Saint Peter in Exon, November the fift, 1641 / by William Sclater ...
in granting, by their (though but impotent) hands, a mighty deliverance, from the potent forces of Johin, King of Canaan; in the shamefull discomfiting of Sisera, his chiefe Captaine;
in granting, by their (though but impotent) hands, a mighty deliverance, from the potent forces of Johin, King of Canaan; in the shameful discomfiting of Sisera, his chief Captain;
For as then to quench the thirst of a cruell ambition, rivers full of blood streaming from the gashed veynes of innumerable Innocents, were designed to be cut out through the very flesh and throats of Gods peculiar people:
For as then to quench the thirst of a cruel ambition, Rivers full of blood streaming from the gashed Veins of innumerable Innocents, were designed to be Cut out through the very Flesh and throats of God's peculiar people:
so was there as up n this day, a Tophet ordained and prepared for us and for our King, it was (to borrow the expression of the Prophet Is. 30.33.) mad deep and large, the pile thereof was fire and much wood:
so was there as up n this day, a Tophet ordained and prepared for us and for our King, it was (to borrow the expression of the Prophet Is. 30.33.) mad deep and large, the pile thereof was fire and much wood:
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and, as the story tells us of Mixentius, who was first drown'd himselfe, from that bridge of mouldring, leaking boates, from which he hoped the Christian Emperour Constantine should have miscarried; Loe!
and, as the story tells us of Mixentius, who was First drowned himself, from that bridge of mouldering, leaking boats, from which he hoped the Christian Emperor Constantine should have miscarried; Lo!
those cruell Pioners meant to feed t•eir eyes with the joyfull spectacle of those flames, which with a pillar of smoak, ascended up to Heaven, from our great Metropolis yea, to surfet on the goodly prospect of those mangled carkasses of Heretiques, who,
those cruel Pioneers meant to feed t•eir eyes with the joyful spectacle of those flames, which with a pillar of smoke, ascended up to Heaven, from our great Metropolis yea, to surfeit on the goodly prospect of those mangled carcases of Heretics, who,
But, as Deborah observed, in an Irony of the impatience of the braving mother of Sisera, that looked before the victory, out at a window, to view the pompe of his approach, Judg. 5.28. saying, Why is his Chariot so long in comming? Why tarry the wheels of his Chariots? have they not sped? have they not divided the prey? to every man, a Damosell or two? to Sisera, a prey of divers colours;
But, as Deborah observed, in an Irony of the impatience of the braving mother of Sisera, that looked before the victory, out At a window, to view the pomp of his approach, Judges 5.28. saying, Why is his Chariot so long in coming? Why tarry the wheels of his Chariots? have they not sped? have they not divided the prey? to every man, a Damosel or two? to Sisera, a prey of diverse colours;
a prey of divers colours of needle worke, of divers colours of needle worke, on both sides, meete for the neckes of them that take the spoile? Alas, alas!
a prey of diverse colours of needle work, of diverse colours of needle work, on both sides, meet for the necks of them that take the spoil? Alas, alas!
Fond Atheists, what Castles of crazy hopes had they now set up in the ayre? What silly Nimrods were these, to build up Towers of expectation, that cannot but (being against God) prove Babels and their sure confusion? besotted Hamans, mounting up gibbets no lesse than fifty cubits high, to break their own necks!
Found Atheists, what Castles of crazy hope's had they now Set up in the air? What silly Nimrods were these, to built up Towers of expectation, that cannot but (being against God) prove Babels and their sure confusion? besotted Hamans, mounting up gibbets no less than fifty cubits high, to break their own necks!
In short, he who was pleased to stile himselfe, the mighty God of Jacob, that God of Israel, who neither slumbered nor slept in the dangers of his chosen treasure;
In short, he who was pleased to style himself, the mighty God of Jacob, that God of Israel, who neither slumbered nor slept in the dangers of his chosen treasure;
And thus have yee seen the occasion of these words, in which (as to my observation they occurre) wee have two principall parts, commended to our notice.
And thus have ye seen the occasion of these words, in which (as to my observation they occurre) we have two principal parts, commended to our notice.
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But let them that love him, be as the sunne, &c. In the former, we have these particulars. 1. The person implyed, thus praying against Gods enemies, Deborah a Prophetesse, verse the first.
But let them that love him, be as the sun, etc. In the former, we have these particulars. 1. The person employed, thus praying against God's enemies, Deborah a Prophetess, verse the First.
I. The Perip•rasis of those she prayeth for, such as love the Lord. II. The Assimilation, or resemblance, whereto she suits their happinesse, he sunne;
I The Perip•rasis of those she Prayeth for, such as love the Lord. II The Assimilation, or resemblance, whereto she suits their happiness, he sun;
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and then of Application, by Gods assistance, and the wonted favour of your Christian patience. THE first particular, is the person, that here makes this Imprecation upon Gods enemies;
and then of Application, by God's assistance, and the wonted favour of your Christian patience. THE First particular, is the person, that Here makes this Imprecation upon God's enemies;
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and she is Deborah, a Prophetesse and a Mother in Israel, Judg. 4.4. and 5.7. A circumstance remarkeable, if we meditate the deplored estate of the Church in those times;
and she is Deborah, a Prophetess and a Mother in Israel, Judges 4.4. and 5.7. A circumstance remarkable, if we meditate the deplored estate of the Church in those times;
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Its better to live, where nothing, hen where all things are lawfull: for now were those dayes, Judg. 21. •. in which there was no King in Israel, but every man did that, which was [ right ] in his own eye:
Its better to live, where nothing, hen where all things Are lawful: for now were those days, Judges 21. •. in which there was no King in Israel, but every man did that, which was [ right ] in his own eye:
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and to keep a Levite to adore them, within his own private walls, Judg. 17. And if this seemed right to Micah, why not also unto others? ita, quot familiae, tot Idolorum portenta nova, so that there were not more families, then new monsters of Idolatry:
and to keep a Levite to adore them, within his own private walls, Judges 17. And if this seemed right to micah, why not also unto Others? ita, quot Familiae, tot Idolorum portenta nova, so that there were not more families, then new monsters of Idolatry:
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as they did Laish, Judg. 18. Then the shamelesse ravishments of women as of the Levites Concubine, seemed right in the eyes of the men of Gibeah, Ju. 19. The story abounds with particulars:
as they did Laish, Judges 18. Then the shameless ravishments of women as of the Levites Concubine, seemed right in the eyes of the men of Gibeah, Ju. 19. The story abounds with particulars:
and that [ emphatically ] even in so vile a generation, Gen. 7.1. In the very Court of Pharaoh (that peerles prodigy of impenitence and obduration) there was found a fervant, who feared the word of the Lord, Exod. 9.20. so likewise, even in Nero's houshold there was a Church, Phil. 4.22.. After this when Idolatry had like Naamans Leprosie overspread the whole body of the Church;
and that [ emphatically ] even in so vile a generation, Gen. 7.1. In the very Court of Pharaoh (that peerless prodigy of impenitence and obduration) there was found a fervant, who feared the word of the Lord, Exod 9.20. so likewise, even in Nero's household there was a Church, Philip 4.22.. After this when Idolatry had like Naamans Leprosy overspread the Whole body of the Church;
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yet even then, God had left him seven thousand in Israel, whose knees never bowed to Baal, and whose mourn neer kissed him 1 King. 19.18. In farther processe of time, in the dayes of Herod the King of Judea (that leach which sucked the blood of so many tender Innocents) there were found Zechary and E•izabeth, both righteous before God, Luk. 1.6. In short, even under the rage of that wilde bore of the forest, Antichrist himselfe, Recel. 11.3. God had (as here in this story Deborah and Barack ) two witnesses to stand up in his cause:
yet even then, God had left him seven thousand in Israel, whose knees never bowed to Baal, and whose mourn near kissed him 1 King. 19.18. In farther process of time, in the days of Herod the King of Judea (that leach which sucked the blood of so many tender Innocents) there were found Zechariah and E•izabeth, both righteous before God, Luk. 1.6. In short, even under the rage of that wild boar of the forest, Antichrist himself, Recel. 11.3. God had (as Here in this story Deborah and Barack) two Witnesses to stand up in his cause:
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as that of the accursed Socinians in these now, (overthrowing, blasphemously, the divinity of Christ) like to that Pestilence in King Davids time, spreading from Dan to Beersheba, had infected the whole Christian world, as S. Hierome acquaints us:
as that of the accursed socinians in these now, (overthrowing, blasphemously, the divinity of christ) like to that Pestilence in King Davids time, spreading from Dan to Beersheba, had infected the Whole Christian world, as S. Jerome acquaints us:
yet then, God raised up the spirit of an undaunted Athanasius; whose learned zeale backed by the countenance and favour of the Christian Emperour Constantine; as the salt of Elisha, healing the sickly waters about Jericho; both affronted and put to silence the abettors of that horrid blasphemy;
yet then, God raised up the Spirit of an undaunted Athanasius; whose learned zeal backed by the countenance and favour of the Christian Emperor Constantine; as the salt of Elisha, healing the sickly waters about Jericho; both affronted and put to silence the abettors of that horrid blasphemy;
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In a word, though Gildas (the ancientest and most authentique Historian, that we have) complained that the number of good men were so exceeding short among the Britons in his time, in comparison of the exorbitant sons of Belial, who (as the Caterpillars sometimes over Aegypt) prevailed sofarre upon the Nation, that their Mother the Church, in a manner, did not [ see ] them, lying in her own lap;
In a word, though Gildas (the Ancientest and most authentic Historian, that we have) complained that the number of good men were so exceeding short among the Britons in his time, in comparison of the exorbitant Sons of Belial, who (as the Caterpillars sometime over Egypt) prevailed sofar upon the nation, that their Mother the Church, in a manner, did not [ see ] them, lying in her own lap;
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to wit, That he would so plant his feare into her heart, that she should never utterly and finally depart away from him, Jer. 32.40. and that, he had so founded her upon a Rocke, as the gates of Hell should never be able to prevaile against her, Math. 16.18. The phrase of speech is borrowed from the customes of those dayes, when the Counsellors of a State or City, were wont to treat of the affaires of the Nation in the [ gates ] of their Cities; as we see, Ruth. 4.1. and the Periphrasis of such a Counsellor, Pro. 31.23. and so of a simple man, on the contrary, it is said, Pro. 24.7. He openeth not his mouth in the [ gate ]:
to wit, That he would so plant his Fear into her heart, that she should never utterly and finally depart away from him, Jer. 32.40. and that, he had so founded her upon a Rock, as the gates of Hell should never be able to prevail against her, Math. 16.18. The phrase of speech is borrowed from the customs of those days, when the Counsellors of a State or city, were wont to Treat of the affairs of the nation in the [ gates ] of their Cities; as we see, Ruth. 4.1. and the Periphrasis of such a Counsellor, Pro 31.23. and so of a simple man, on the contrary, it is said, Pro 24.7. He Openeth not his Mouth in the [ gate ]:
though they were such as had been by him and his agents, plotted and consulted of in the priviest Counsell-chamber (if so I may speak) of Hell it selfe;
though they were such as had been by him and his agents, plotted and consulted of in the priviest Counsel chamber (if so I may speak) of Hell it self;
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and as that fly (in the Fable) upon the Axle-tree imagined, that they had raised a smothering dust, enough to put out the very eyes of Christs Kingdome;
and as that fly (in the Fable) upon the Axletree imagined, that they had raised a smothering dust, enough to put out the very eyes of Christ Kingdom;
yea even before-hand sounded the Triumph and engraven the Victory over the very [ 〈 ◊ 〉 ] of Christianity, upon pillars of Marble with this inscription; Nomine Christianorum deleto, qui Rempuhl. evertebant:
yea even beforehand sounded the Triumph and engraven the Victory over the very [ 〈 ◊ 〉 ] of Christianity, upon pillars of Marble with this inscription; Nomine Christians deleto, qui Rempuhl. evertebant:
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but all this bragge of theirs was but as a blaze, before their last light went out, 〈 ◊ 〉 some bulging wall, that was swollen immediately before it fell;
but all this brag of theirs was but as a blaze, before their last Light went out, 〈 ◊ 〉 Some bulging wall, that was swollen immediately before it fell;
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For, what was all that innocent blood of Martyrs, which they so violently spilt, but as Tertullian saith the very seed to sow Gods Vinyard, the Church, withall? in which for one true Catholique Saint cut off, many hundred sprang up afresh:
For, what was all that innocent blood of Martyrs, which they so violently spilled, but as Tertullian Says the very seed to sow God's Vinyard, the Church, withal? in which for one true Catholic Saint Cut off, many hundred sprang up afresh:
In the year 1529, April the sixteenth (as Calvisius sets it down in his Chronicle) there was a meeting of the States at Spira; when and where a Decree was made, by the (then) Popes Agents;
In the year 1529, April the sixteenth (as Calvisius sets it down in his Chronicle) there was a meeting of the States At Spira; when and where a decree was made, by the (then) Popes Agents;
that a late Edict at Worms against the Innovators, (so they stiled Luthers fraternity) the effect whereof was, that there should be no such Reformation at all made, as the Lutherans called for;
that a late Edict At Worms against the Innovators, (so they styled Luthers fraternity) the Effect whereof was, that there should be no such Reformation At all made, as the Lutherans called for;
which both in the ancient, and pure [ doctrine ] of Christ, (contained in the writings of the Apostles) and also in that Discipline, which was appointed by the same Apostles,
which both in the ancient, and pure [ Doctrine ] of christ, (contained in the writings of the Apostles) and also in that Discipline, which was appointed by the same Apostles,
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and dare obtrude upon the Consciences of Gods people, their own humane Traditions, to be entertained (as themselves determine, in their Trent Conventicle) with equall Faith and Credit,
and Dare obtrude upon the Consciences of God's people, their own humane Traditions, to be entertained (as themselves determine, in their Trent Conventicle) with equal Faith and Credit,
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yea, yee protest against the very doctrine of Devils: Now then, be for God, or for Baal; abhorre a Samaritan mongrell disposition; a Laodicean lukewarmnes; this halting twixt two opinions;
yea, ye protest against the very Doctrine of Devils: Now then, be for God, or for Baal; abhor a Samaritan mongrel disposition; a Laodicean lukewarmness; this halting betwixt two opinions;
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but know the time shall come, when upon such hollow, empty declamers, the Lord from out of Heaven shall powre scorn, 2 Tim. 3.9. and make them, even as the filth of the World, as the off-scowring of all things:
but know the time shall come, when upon such hollow, empty declaimers, the Lord from out of Heaven shall pour scorn, 2 Tim. 3.9. and make them, even as the filth of the World, as the offscouring of all things:
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And when all Asia and the world shall worship the great goddesse Diana of the Ephesians; who but a Paul, durst to cry down the Idolatry? Act. 19.27. Beloved Christians, we now live in the middest of a crooked and perverse generation;
And when all Asia and the world shall worship the great goddess Diana of the Ephesians; who but a Paul, durst to cry down the Idolatry? Act. 19.27. beloved Christians, we now live in the midst of a crooked and perverse generation;
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now shine as Lights, furnish your Lamps with oyle, and trimme them up, that the light of your lives may so shine in the faces of the world, that it may dazle them whom it shall not guide:
now shine as Lights, furnish your Lamps with oil, and trim them up, that the Light of your lives may so shine in the faces of the world, that it may dazzle them whom it shall not guide:
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and sith we have a copy so Peerles to write by (the very mirror of Christian Princes,) who in a Letter (dated but the 18. day of the last moneth of October, 1641.) written with his own Hand, hath commanded it to be made known;
and sith we have a copy so Peerless to write by (the very mirror of Christian Princes,) who in a letter (dated but the 18. day of the last Monn of October, 1641.) written with his own Hand, hath commanded it to be made known;
that he will live and dye (by the grace of God) in the Doctrine and Discipline of the Church of England; as it was established in the raigne of Queen Elizabeth, and his pious Father of blessed memory:
that he will live and die (by the grace of God) in the Doctrine and Discipline of the Church of England; as it was established in the Reign of Queen Elizabeth, and his pious Father of blessed memory:
THE second particular, is the Person unto whom she prayeth, To the Lord Jehovah; and this notes the Character of a gracious disposition, in the height of the Churches oppession by tyranny, still to look up unto the Lord,
THE second particular, is the Person unto whom she Prayeth, To the Lord Jehovah; and this notes the Character of a gracious disposition, in the height of the Churches oppression by tyranny, still to look up unto the Lord,
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I kill and I make alive, I wound and I heale, neither is there any that can deliver out of my hand: and Isa. 43.11. I, even I am the Lord, and besides me there is no Saviour:
I kill and I make alive, I wound and I heal, neither is there any that can deliver out of my hand: and Isaiah 43.11. I, even I am the Lord, and beside me there is no Saviour:
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out of his nostrils (to use Jobs expression, 41.20.) goeth a smoake, as out of a seething Pot or Cauldron, whose eyes are like the eye lids of the morning, he laugheth at the shaking of a speare, in his neck remaineth strength;
out of his nostrils (to use Jobs expression, 41.20.) Goes a smoke, as out of a seething Pot or Cauldron, whose eyes Are like the eye lids of the morning, he Laugheth At the shaking of a spear, in his neck remains strength;
he esteemeth iron as straw, and brasse as rotten wood; But, alas! saith that great warriour of the Lord of Hoasts, Psal. 33.17. an Horse is a [ vain ] thing for safety, nor shall he deliver any by his great strength;
he esteems iron as straw, and brass as rotten wood; But, alas! Says that great warrior of the Lord of Hosts, Psalm 33.17. an Horse is a [ vain ] thing for safety, nor shall he deliver any by his great strength;
yea God himselfe saith, that he delighteth not in the strength of an Horse, Psal. 147.10. The Horse indeed may be prepared against the day of Battell, but safety is of the Lord alone, Prov. 21.31. O our God, saith distressed Jehoshaphat, we know not what to doe, but our eyes are upon thee, 2 Chron. 20.12. Through God therefore onely, we shall doe valiantly;
yea God himself Says, that he delights not in the strength of an Horse, Psalm 147.10. The Horse indeed may be prepared against the day of Battle, but safety is of the Lord alone, Curae 21.31. O our God, Says distressed Jehoshaphat, we know not what to do, but our eyes Are upon thee, 2 Chronicles 20.12. Through God Therefore only, we shall do valiantly;
for he it is, that shall tread down our Enemies, Psal. 108.13. In short, it is [ He ] that giveth Salvation unto Kings, Psal. 144.10. The Lord is their strength, and he is the [ saving ] strength of his anoynted, Psal. 28.8.
for he it is, that shall tread down our Enemies, Psalm 108.13. In short, it is [ He ] that gives Salvation unto Kings, Psalm 144.10. The Lord is their strength, and he is the [ Saving ] strength of his anointed, Psalm 28.8.
There are foure principall things, that are the motives of Confidence in any, whom a discreet man would dare to trust, for the sure performance of any favour. 1. Wisdome. 2. Power. 3. Goodnesse. 4. Faithfulnesse.
There Are foure principal things, that Are the motives of Confidence in any, whom a discreet man would Dare to trust, for the sure performance of any favour. 1. Wisdom. 2. Power. 3. goodness. 4. Faithfulness.
For the first, Wisdome, it is so in him, that all the policies in the world are, in comparison, direct foolishnes and meer vanity, 1 Cor. 3.19, 20. yea,
For the First, Wisdom, it is so in him, that all the policies in the world Are, in comparison, Direct foolishness and mere vanity, 1 Cor. 3.19, 20. yea,
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or else wise, NONLATINALPHABET, in the esteem of worldly-wise men; alas! saith Job 5.11. The Lord disappointeth the devices of the crafty, so that their hands cannot performe their enterprise;
or Else wise,, in the esteem of worldly-wise men; alas! Says Job 5.11. The Lord disappointeth the devices of the crafty, so that their hands cannot perform their enterprise;
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And who indeed is able, by all his lines and plummers to fathom, or found the bottome of Gods all-discerning Ey-sight, both to fore-see the danger of his people and to prevent it? His wayes of deliverance are many yea innumerable;
And who indeed is able, by all his lines and plummers to fathom, or found the bottom of God's All-discerning Eyesight, both to foresee the danger of his people and to prevent it? His ways of deliverance Are many yea innumerable;
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some shewing how the Lord makes bare his own arme, and getteth [ himselfe ] the victory [ himselfe ] as if he stood in need of none, no not of the meanest ayd;
Some showing how the Lord makes bore his own arm, and gets [ himself ] the victory [ himself ] as if he stood in need of none, no not of the Meanest aid;
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The story of our own Henry the fifth, against the numerous Frenchmen, (who thought to have even crowded them to death) is more known than to need relation:
The story of our own Henry the fifth, against the numerous Frenchmen, (who Thought to have even crowded them to death) is more known than to need Relation:
Under the conduct of Germanus, (here in Britain ) who came over from France to subdue the Pelagian heresie, (which then prevailed amongst us) against a mighty army of Saxons and Picts; the Britons prevailed onely by the three times pronouncing the word Hallelujah, which voice ecchoing & redoubling from the Acclamation of his followers among the Mountains, nigh to which the Enemie had encamped, frighted them and won the Conquest;
Under the conduct of German, (Here in Britain) who Come over from France to subdue the Pelagian heresy, (which then prevailed among us) against a mighty army of Saxons and Picts; the Britons prevailed only by the three times pronouncing the word Hallelujah, which voice echoing & redoubling from the Acclamation of his followers among the Mountains, High to which the Enemy had encamped, frighted them and wone the Conquest;
upon which it was called Victoria Hallelujatica; and the story telleth us, Triumphant Pontifices, bostibus fusis sine fanguine, triumphant victoriâ fide obtentâ, non [ viribus;
upon which it was called Victoria Hallelujatica; and the story Telleth us, Triumphant Pontifices, bostibus fusis sine fanguine, triumphant victoriâ fide obtentâ, non [ viribus;
and so ranne upon their unthought-off destruction, 2 King. 3.22, 23. And so also he made way to his indignation upon Pharaoh and the Aegyptians, by rowling up the waters into an heap, till they were all run full on, into the very gulfe of destruction, Exod. 14. Sometimes againe ordinarily;
and so ran upon their unthought-off destruction, 2 King. 3.22, 23. And so also he made Way to his Indignation upon Pharaoh and the egyptians, by rolling up the waters into an heap, till they were all run full on, into the very gulf of destruction, Exod 14. Sometime again ordinarily;
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Thus Zerah the Ethiopian, with his Hoast of a thousand thousand, was overthrown by a handfull of King Asa; for it is nothing with the Lord, to help whether with many,
Thus Zerah the Ethiopian, with his Host of a thousand thousand, was overthrown by a handful of King Asa; for it is nothing with the Lord, to help whither with many,
And Gideon only with three hundred men, and a with few empty pitchers and blinking Lamps, undid the Midianites; though they lay as Grasse-hoppers, upon the valley of Morch Judg. 7.7.20. the reason is, verse the second;
And gideon only with three hundred men, and a with few empty pitchers and blinking Lamps, undid the midianites; though they lay as Grasshoppers, upon the valley of Morch Judges 7.7.20. the reason is, verse the second;
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So David (a young stripling) goeth forth against the huge monster Goliah; and with nought but a sling and a smooth stone, smote that dread of Israel, that he felldown like to an Oxe fatted for the slaughter, at the feet even of a tender stripling, 1 Sam. 17. So the wals of Jericho were thrown down with the blast of Rams-horns, Josh. 6.20. to see wals that seemed to challenge by their height, an equipage with the Stars of Heaven;
So David (a young stripling) Goes forth against the huge monster Goliath; and with nought but a sling and a smooth stone, smote that dread of Israel, that he felldown like to an Ox fatted for the slaughter, At the feet even of a tender stripling, 1 Sam. 17. So the walls of Jericho were thrown down with the blast of Ram's horns, Josh. 6.20. to see walls that seemed to challenge by their height, an equipage with the Stars of Heaven;
that God may have the glory of so great a downfall, onely a seven daies walk about them, with the sound not of any silver shrill trumpets, but onely of Rams-horns;
that God may have the glory of so great a downfall, only a seven days walk about them, with the found not of any silver shrill trumpets, but only of Ram's horns;
and very mean and homely are those means which God commonly useth in his most glorious works, At other times again, by ordring casualties and particular emergencies,
and very mean and homely Are those means which God commonly uses in his most glorious works, At other times again, by ordering casualties and particular emergencies,
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or naturall coincidency among themselves, hath oftentimes wrought the deliverance of his Church; that it might appeare to be the worke of his own hand.
or natural coincidency among themselves, hath oftentimes wrought the deliverance of his Church; that it might appear to be the work of his own hand.
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Thirdly, for Gods goodnesse and readinesse to relieve the wants of his children; it flowes naturally from the bowels of his innate compassions and most render loving kindenesse; therefore, Luke. 1.78. old Zachary calls them, NONLATINALPHABET:
Thirdly, for God's Goodness and readiness to relieve the Wants of his children; it flows naturally from the bowels of his innate compassions and most render loving kindness; Therefore, Lycia. 1.78. old Zachary calls them,:
Exod. 2.23, 24, 25. see Psal. 103.8, 9 Mic. 7.19. Lastly, for fidelity and faithfulnesse; heare Truth it selfe to speak, Matth. 5.48 the whole creation shall as soone faile,
Exod 2.23, 24, 25. see Psalm 103.8, 9 Mic. 7.19. Lastly, for Fidis and faithfulness; hear Truth it self to speak, Matthew 5.48 the Whole creation shall as soon fail,
whose fidelity and favour, like to the reeds of Aegypt may not faile us only, but run into our hands and hurt us? 2 King. 18.21. see Psal. 12.1. and Prov. 2•. 19. Confidence in an unfaithfull friend in time of trouble is like a broken tooth, and a foot out of joynt:
whose Fidis and favour, like to the reeds of Egypt may not fail us only, but run into our hands and hurt us? 2 King. 18.21. see Psalm 12.1. and Curae 2•. 19. Confidence in an unfaithful friend in time of trouble is like a broken tooth, and a foot out of joint:
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For, as there is no trusting to a broken tooth for feeding, nor to alame leg for speedy journeying, no more firme confidence is there to be placed in a wa•ering, yeelding, unfaithfull friendship:
For, as there is no trusting to a broken tooth for feeding, nor to alame leg for speedy journeying, no more firm confidence is there to be placed in a wa•ering, yielding, unfaithful friendship:
therefore, David in the experience of it, calleth him so often, his Rock, his fortresse, his Tower of defence, &c. conferre Psal. 28.7, 8. and Heb. 10.23. No marvell then is it, that good Deborah in the distresse of the Church, seeks to Jehovah, to undoe its Enemies:
Therefore, David in the experience of it, calls him so often, his Rock, his fortress, his Tower of defence, etc. confer Psalm 28.7, 8. and Hebrew 10.23. No marvel then is it, that good Deborah in the distress of the Church, seeks to Jehovah, to undo its Enemies:
she might happily, remember [ that ] of the Lord to Moses; being now about to deliver by his hands, his Israel from thraldome, Exod. 6.3. Note the place, I appeared unto Abraham, (saith God) unto Isaac and unto Jacob, by the name of God Al mighty, but by my name Jehovah was I not known to them:
she might happily, Remember [ that ] of the Lord to Moses; being now about to deliver by his hands, his Israel from thraldom, Exod 6.3. Note the place, I appeared unto Abraham, (Says God) unto Isaac and unto Jacob, by the name of God All mighty, but by my name Jehovah was I not known to them:
How expound we this Scripture? was not God knowne to the Patriarchs before the daies of Moses, by the name Jehovah? we finde it expressely mentioned, Gen. 157.28. & 13. and 26.25.
How expound we this Scripture? was not God known to the Patriarchs before the days of Moses, by the name Jehovah? we find it expressly mentioned, Gen. 157.28. & 13. and 26.25.
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which the Patriarchs and faithfull, did rest [ before ] in expectation of, touching Israels deliverance from bondage out of Aegypt; their faith and hope being grounded upon his Name, NONLATINALPHABET, [ almighty ] Gen. 17.1.
which the Patriarchs and faithful, did rest [ before ] in expectation of, touching Israel's deliverance from bondage out of Egypt; their faith and hope being grounded upon his Name,, [ almighty ] Gen. 17.1.
therefore King David, after an actuall overthrow of Gods Enemies, cryes out, Psal. 68.4. Extoll him that rideth upon the Heavens, by his name [ Jah ] and rejoyce before him:
Therefore King David, After an actual overthrow of God's Enemies, cries out, Psalm 68.4. Extol him that rides upon the Heavens, by his name [ Jah ] and rejoice before him:
she makes her addresse, for the utter Consumption of all the rest of the Lords Enemies, (not as Baals Priests, cutting themselves with lancers and howling upon false gods,
she makes her address, for the utter Consumption of all the rest of the lords Enemies, (not as Baal's Priests, cutting themselves with lancers and howling upon false God's,
And what better use can we make of this passage, than to follow her steps herein? for in vaine, shall we imagine with Tiberius, that Omnia fato, all things are swayed by inevitable fate and destiny;
And what better use can we make of this passage, than to follow her steps herein? for in vain, shall we imagine with Tiberius, that Omnia fato, all things Are swayed by inevitable fate and destiny;
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Happy are the people, saith the Psalmist, that are in such a case; yea happy is that people whose God is the Lord, Psal. 144.15. in [ this ] condition, we will not feare what Man can doe unto us;
Happy Are the people, Says the Psalmist, that Are in such a case; yea happy is that people whose God is the Lord, Psalm 144.15. in [ this ] condition, we will not Fear what Man can do unto us;
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But if God be [ against ] us, who can be for us? What power, what strength availe us? I conclude this point therefore, with that experienced Prophet, Psal. 73.28.
But if God be [ against ] us, who can be for us? What power, what strength avail us? I conclude this point Therefore, with that experienced Prophet, Psalm 73.28.
sith our Saviour seems expressely to enjoyn the contrary, Matth. 5.43, 44. Yee have heard, that it hath been said, saith Christ, Thou shalt love thy neighbour, and [ hate thine Enemy;
sith our Saviour seems expressly to enjoin the contrary, Matthew 5.43, 44. Ye have herd, that it hath been said, Says christ, Thou shalt love thy neighbour, and [ hate thine Enemy;
but were crept into the mouths of the vulgar, from some additionall and false glosse of the Jewes; who because the love of the brother or friend was comman ded, concluded absurdly,
but were crept into the mouths of the Vulgar, from Some additional and false gloss of the Jews; who Because the love of the brother or friend was Common dead, concluded absurdly,
and consider an Enemy, two waies, first Formally, secondly Materially. First, formally, as an Enemy; Secondly, materially, as a man made after the Image of God:
and Consider an Enemy, two ways, First Formally, secondly Materially. First, formally, as an Enemy; Secondly, materially, as a man made After the Image of God:
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Secondly, Yea in particulari, in speciall also, in case of necessity, in temporall things to doe him good, Rom. 12.20, we may by so doing heape up coals of fire upon his head, that is,
Secondly, Yea in particulari, in special also, in case of necessity, in temporal things to do him good, Rom. 12.20, we may by so doing heap up coals of fire upon his head, that is,
si Martyr Stephanus non sic orâsset, Ecclesia Paulum non habuisset; If the Martyr Saint Stephen had not so prayed, the Church had not had Saint Paul for a Convert.
si Martyr Stephanus non sic orâsset, Ecclesia Paulum non habuisset; If the Martyr Saint Stephen had not so prayed, the Church had not had Faint Paul for a Convert.
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for an injury being an affliction, God will have us take notice of his strokes and heare his rod, who hath appointed it, Mic. 6.9. Jer. 5.3. 2. Remissio satisfactionis, when the wrong done us from an Enemy, exceeds the guilt of the injured so farre, that the scandall accruing by it, extendeth to a publique notice;
for an injury being an affliction, God will have us take notice of his Strokes and hear his rod, who hath appointed it, Mic. 6.9. Jer. 5.3. 2. Remission satisfactionis, when the wrong done us from an Enemy, exceeds the guilt of the injured so Far, that the scandal accrueing by it, extendeth to a public notice;
in this case, the Law is open, the matter may be empleaded, Act. 19.38. 3. Remissio Vindictae, the forgivenes of revenge; and this is absolutely required;
in this case, the Law is open, the matter may be empleaded, Act. 19.38. 3. Remission Vindictae, the forgiveness of revenge; and this is absolutely required;
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[ Vengeance ] is only Gods alone to repay, and to him we must leave it, Rom. 12.19. and therefore King David (that Map of wrongs) was wont to [ pray ] for such Enemies, Psal. 35.13.
[ Vengeance ] is only God's alone to repay, and to him we must leave it, Rom. 12.19. and Therefore King David (that Map of wrongs) was wont to [ pray ] for such Enemies, Psalm 35.13.
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Hence that of Jehu, the sonne of Hanani the Seer unto Jehoshaphat, Shouldest thou love them that hate the Lord? 2 Chron. 19.2. and David often, see Psal. 139.20, 21, 22. Thine Enemies take thy name in vaine;
Hence that of Jehu, the son of Hanani the Seer unto Jehoshaphat, Shouldst thou love them that hate the Lord? 2 Chronicles 19.2. and David often, see Psalm 139.20, 21, 22. Thine Enemies take thy name in vain;
Do not I hate them ô Lord, that hate thee? and am not I grieved with those that rise up against thee? yea I hate them with perfect hatred, I count them mine Enemies:
Do not I hate them o Lord, that hate thee? and am not I grieved with those that rise up against thee? yea I hate them with perfect hatred, I count them mine Enemies:
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and Psalme 109. throughout, see what volleys of imprecation he spendeth upon Gods Enemies: so we finde, that the Primitive Christians had set prayers, against Julian the Apostate;
and Psalm 109. throughout, see what volleys of imprecation he spendeth upon God's Enemies: so we find, that the Primitive Christians had Set Prayers, against Julian the Apostate;
where we are bidden to hate our very Parents for Christ, that is, whatsoever evill is in the nearest or dearest unto us, (it being against God) we must,
where we Are bidden to hate our very Parents for christ, that is, whatsoever evil is in the nearest or dearest unto us, (it being against God) we must,
though cherish the nature, yet abhorre the Vice. Nor need we wonder at this zeal; because as when the drosse is purged from the silver, it is more bright:
though cherish the nature, yet abhor the Vice. Nor need we wonder At this zeal; Because as when the dross is purged from the silver, it is more bright:
and who themselves were hidden in some obscurity; they have then an opportunity of appearing; and that light and gladnesse, which was sowen for the righteous, now springeth forth afresh, and shines with glory, &c.
and who themselves were hidden in Some obscurity; they have then an opportunity of appearing; and that Light and gladness, which was sown for the righteous, now springs forth afresh, and shines with glory, etc.
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Wherefore, I conclude the farther amplification upon this point, as David, Psal. 7.9. O let the wickednesse of the wicked come to an end, but establish the just:
Wherefore, I conclude the farther amplification upon this point, as David, Psalm 7.9. Oh let the wickedness of the wicked come to an end, but establish the just:
In another expression, they are called, in both Testaments, the [ haters ] of the Lord: So by David, Ps. 68.1. Psal. 81.15. and in the New, by Saint Paul, Rom. 1.30. Haters of God; the greek word, is NONLATINALPHABET:
In Another expression, they Are called, in both Testaments, the [ haters ] of the Lord: So by David, Ps. 68.1. Psalm 81.15. and in the New, by Saint Paul, Rom. 1.30. Haters of God; the greek word, is:
Thus God is said to hate, or to abhor the covetous, Psal. 10.3. and to have hated Esau, Rom. 9.13. implying the dislike and detestation of the wicked, in respect of their sinnes:
Thus God is said to hate, or to abhor the covetous, Psalm 10.3. and to have hated Esau, Rom. 9.13. implying the dislike and detestation of the wicked, in respect of their Sins:
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but the Gentiles foule enormities resident in themselves: therefore Beza criticizing guesseth, it should bee accented probably in the greeke, NONLATINALPHABET, not NONLATINALPHABET.
but the Gentiles foul enormities resident in themselves: Therefore Beza Criticizing guesseth, it should be accented probably in the greek,, not.
Let the sinners be consumed out of the earth, and let the wicked be no more, and Psal. 10.15. Breake thou the arme of the wicked and the evill man, seek out his wickednesse, till thou finde none:
Let the Sinners be consumed out of the earth, and let the wicked be no more, and Psalm 10.15. Break thou the arm of the wicked and the evil man, seek out his wickedness, till thou find none:
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let them be vexed, even as a thing that is raw; restlessely, unexpressibly, never leave rowling and winding of themselves, till they have utterly undone themselves;
let them be vexed, even as a thing that is raw; restlessly, unexpressibly, never leave rolling and winding of themselves, till they have utterly undone themselves;
yea, the onely Satans, which stand at the very right hand of our Joshua's, to resist or to disturbe them, in their most fervent services and devotions:
yea, the only Satan, which stand At the very right hand of our Joshua's, to resist or to disturb them, in their most fervent services and devotions:
AND so I come to the seventh and last particular in the Text, which is the manner, after which she desires, that all these Enemies of the Lord may perish, Sic pereant, so:
AND so I come to the seventh and last particular in the Text, which is the manner, After which she Desires, that all these Enemies of the Lord may perish, Sic pereant, so:
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to which end, I thinke it is, that the Lord is pleased to set before our eyes so large a Catalogue of Curses, Deut. 28. Give me leave a little to enlarge upon this subject, I shall ground my enlargement on that of the Stoique Epictetus, NONLATINALPHABET, saith he, NONLATINALPHABET:
to which end, I think it is, that the Lord is pleased to Set before our eyes so large a Catalogue of Curses, Deuteronomy 28. Give me leave a little to enlarge upon this Subject, I shall ground my enlargement on that of the Stoic Epictetus,, Says he,:
surely the glory is departed from any land, when the Gospell, (the Testimony of Gods presence and favour,) is like the Ephesian Candlesticke, removed thence.
surely the glory is departed from any land, when the Gospel, (the Testimony of God's presence and favour,) is like the Ephesian Candlestick, removed thence.
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as, why thinke we not upon that of Sodome, when fire and brimestone were yoated down in full showers from Heaven, to consume the bestiall inhabitants? Why not likewise, upon that vengeance of God upon Corab, Dathan and Abiram; whom for their ungracious mutiny,
as, why think we not upon that of Sodom, when fire and brimstone were yoated down in full showers from Heaven, to consume the bestial inhabitants? Why not likewise, upon that vengeance of God upon Corab, Dathan and Abiram; whom for their ungracious mutiny,
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and envy at the sonnes of Levy, the earth opening swallowed up quick, and (as unaccustomed morsells) devoured alive? Why not of Israel, destroyed of serpents? on Absalom, taken off in the very act of his sin, in the heat of treason and Parricide, against a King,
and envy At the Sons of Levy, the earth opening swallowed up quick, and (as unaccustomed morsels) devoured alive? Why not of Israel, destroyed of Serpents? on Absalom, taken off in the very act of his since, in the heat of treason and Parricide, against a King,
and a Father? Why not of Jezabel, that frontlesse brazen faced strumpet, whose abused body and members were entombed in the bowels of Dogs? Why not of Samaria and Hierusalem, where Parents were urged in distresse to boyle and feed upon their own issue? Why not of Midianites, whom feare and suddaine frightfulnes occasioned to make each others bowels the sheaths of their mutuall swords,
and a Father? Why not of Jezebel, that frontless brazen faced strumpet, whose abused body and members were entombed in the bowels of Dogs? Why not of Samaria and Jerusalem, where Parents were urged in distress to boil and feed upon their own issue? Why not of midianites, whom Fear and sudden frightfulness occasioned to make each Others bowels the sheaths of their mutual swords,
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and the persons upon whom we see them executed, have (of all others) upon them, the most expresse Characters (for the present, & quoad nos ) of castawaies, and sonnes of wrath;
and the Persons upon whom we see them executed, have (of all Others) upon them, the most express Characters (for the present, & quoad nos) of castaways, and Sons of wrath;
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If we be Idolaters, Adulterers, Murmurers, unthankfull, unholy, disobedient, &c. How can we escape the same wrath with others, living under the dominion of the same unrighteousness? fith the Lord hath protested, to make them share in like punishments, who resemble in like sinning.
If we be Idolaters, Adulterers, Murmurers, unthankful, unholy, disobedient, etc. How can we escape the same wrath with Others, living under the dominion of the same unrighteousness? fifth the Lord hath protested, to make them share in like punishments, who resemble in like sinning.
If vet we reserre to this particular story, (as indeed for an apt exposition, we cannot but doe) then the manner o• Sisera's overthrow will best interpret Deborah• meaning.
If vet we reserre to this particular story, (as indeed for an apt exposition, we cannot but doe) then the manner o• Sisera's overthrow will best interpret Deborah• meaning.
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For J•el the wife of Heber, by a speciall instinct from God; (much like unto that instinct which moved Phineas, to destroy Zimri and Cosbi ) she was the instrument of Siseras destruction;
For J•el the wife of Heber, by a special instinct from God; (much like unto that instinct which moved Phinehas, to destroy Zimri and Cozbi) she was the Instrument of Siseras destruction;
as Blandina and others, proved eximious martyrs in the primitive times? What should I mention our own home - Deborah Q. Elizabeth of famous memory? in whom besides her sex, there was nothing woman like, or weake:
as Blandina and Others, proved eximious Martyrs in the primitive times? What should I mention our own home - Deborah Q. Elizabeth of famous memory? in whom beside her sex, there was nothing woman like, or weak:
and styled her, The weaker Vessell; and therefore is the destruction of Sisera by a woman, here noted as an occasion to magnisi Gods greater glory, in the weake means of Sisera's overthrow;
and styled her, The Weaker Vessel; and Therefore is the destruction of Sisera by a woman, Here noted as an occasion to magnisi God's greater glory, in the weak means of Sisera's overthrow;
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Yet at the feet of so impotent a female he bowed, even Sisera (that great terrour of Israel ) fell, he lay down, at her feet he bowed, he fell, where he bowed, there he fell down dead:
Yet At the feet of so impotent a female he bowed, even Sisera (that great terror of Israel) fell, he lay down, At her feet he bowed, he fell, where he bowed, there he fell down dead:
Thus therefore for proud Sisera to be cow'd out, and dastardly to turne his back upon the weake army of the Israelites; So, to perish, was to lay his honour in the dust.
Thus Therefore for proud Sisera to be cowed out, and dastardly to turn his back upon the weak army of the Israelites; So, to perish, was to lay his honour in the dust.
which observation forced him, to confesse Gods justice upon him, As I have done, saith be, So God hath requited me: So the Wiseman, Wised. 11.16. Wherewithall a man sinneth, by the same also shall he be punished:
which observation forced him, to confess God's Justice upon him, As I have done, Says be, So God hath requited me: So the Wiseman, Wised. 11.16. Wherewithal a man Sinneth, by the same also shall he be punished:
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As Agag his sword made women childelesse, so shall his mother be childeles among other Women, 1 Sam. 15.33. Abner having slaine Asaael under the fift rib, 2 Sam. 2.23. was himselfe likewise smitten under the fift rib, by Joab and slaine, 2 Sam. 3.27. The Jewes, who sold Christ Jesus for thirty pieces of silver, (a goodly price) had afterwards thirty of their own heads sold for one piece of silver; as Hegisippus acquaints us:
As Agag his sword made women childelesse, so shall his mother be childeles among other Women, 1 Sam. 15.33. Abner having slain Asaael under the fift rib, 2 Sam. 2.23. was himself likewise smitten under the fift rib, by Joab and slain, 2 Sam. 3.27. The Jews, who sold christ jesus for thirty Pieces of silver, (a goodly price) had afterwards thirty of their own Heads sold for one piece of silver; as Hegesippus acquaints us:
Et delator habet, quod dabat, exilium, saith Martial; In short, See Psal. •4. 21, 22, 23. They gather themselves together, saith David, against the soule of the Righteous and condemn the Innocent blood,
Et delator habet, quod dabat, exilium, Says Martial; In short, See Psalm •4. 21, 22, 23. They gather themselves together, Says David, against the soul of the Righteous and condemn the Innocent blood,
Why waste I breath in this endlesse course of examples? we find, that divers of the greatest account, of this dayes conspiracy in the County of Warwick (whither they fled for shelter) were as Florus writeth of the old Fidenates, cremati [ suo ] igne, maymed and scorched in their faces, hands, sides, and other parts by Gunpowder;
Why waste I breath in this endless course of Examples? we find, that diverse of the greatest account, of this days Conspiracy in the County of Warwick (whither they fled for shelter) were as Florus Writeth of the old Fidenates, cremati [ Sue ] Ignite, maimed and scorched in their faces, hands, sides, and other parts by Gunpowder;
Neque enim lex justior ulla est, Quam necis artifices arte perire suâ. Lastly, So; that is, whilest he was fast asleep Ju. 4.21. even in the height of his most reposed rest, and security;
Neque enim lex justior ulla est, Quam necis artifices arte perire suâ. Lastly, So; that is, whilst he was fast asleep Ju. 4.21. even in the height of his most reposed rest, and security;
And (not to be tedious) the infernall traytors of this day, as Dr. Carleton relates it, were securely sitting and warming themselves by a fire; (even as wicked Jehoiakim, Jer. 36.22.
And (not to be tedious) the infernal Traitors of this day, as Dr. Carleton relates it, were securely sitting and warming themselves by a fire; (even as wicked Jehoiakim, Jer. 36.22.
which was at last brought to light, ver. 52. of the History of Susanna; see to the same purpose, Matth. 23.35. NONLATINALPHABET, saith Plato; In summe, cannot God blast the corn in the blade, in the harvest, in the Barn, in the very mouthes of the wicked? But if they bee treasonable attempts against the Lords Anoynted;
which was At last brought to Light, ver. 52. of the History of Susanna; see to the same purpose, Matthew 23.35., Says Plato; In sum, cannot God blast the corn in the blade, in the harvest, in the Barn, in the very mouths of the wicked? But if they be treasonable attempts against the lords Anointed;
And the reason, why a [ seven-fold ] vengeance was threatned more upon him, that should kill Cain, then was upon Cain himselfe, though a bloody Fratricide;
And the reason, why a [ sevenfold ] vengeance was threatened more upon him, that should kill Cain, then was upon Cain himself, though a bloody Fratricide;
how much he thinketh his own Majesty interested, in the injuries attempted, or done to his Vice gerents and such as carry semblance of his authority upon earth;
how much he Thinketh his own Majesty interested, in the injuries attempted, or done to his Vice gerents and such as carry semblance of his Authority upon earth;
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the vengeances have been, sundry of them, fearefull even to astonishment; Wherefore, Gods charge is so peremptory, Psal. 105.15. Touch not mine anoynted, that is, Tactu qualitativo, with the least intention of annoyance;
the vengeances have been, sundry of them, fearful even to astonishment; Wherefore, God's charge is so peremptory, Psalm 105.15. Touch not mine anointed, that is, Tactu qualitativo, with the least intention of annoyance;
which so much angreth our Romish Proselytes, and maketh them (because we will never have done with this day) to gnash their teeth upon us, with meagre envy:
which so much angereth our Romish Proselytes, and makes them (Because we will never have done with this day) to gnash their teeth upon us, with meager envy:
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or the manner how, or the author of whom this our great deliverance came. And, as I remember, Saint Gregory Nanianzen prologues his first Steliteutique against Julian the Apostate;
or the manner how, or the author of whom this our great deliverance Come. And, as I Remember, Saint Gregory Nanzianzen prologues his First Steliteutique against Julian the Apostate;
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But, to shew the quality of the Antichrist, our fatall Enemy of Rome, (for he that is not [ with ] us, is [ against ] us, saith our Saviour) I will represent the whole before you, under these two Heads. I. Doctrine. II. Manners.
But, to show the quality of the Antichrist, our fatal Enemy of Room, (for he that is not [ with ] us, is [ against ] us, Says our Saviour) I will represent the Whole before you, under these two Heads. I. Doctrine. II Manners.
By Stapletons own confession, (the Devill sometimes confesseth Christ, and speaketh truth) there can scarcely any sinne be thought upon, (onely Heresie excepted) which that Sea of Rome hath not been spotted with;
By Stapletons own Confessi, (the devil sometime Confesses christ, and speaks truth) there can scarcely any sin be Thought upon, (only Heresy excepted) which that Sea of Room hath not been spotted with;
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witnesse those prodigies, who denyed the immortality of the soule, professed Necromancy, &c. [ thirty ] errours acknowledged by Onuphrius their own Chronologer;
witness those prodigies, who denied the immortality of the soul, professed Necromancy, etc. [ thirty ] errors acknowledged by Onuphrius their own Chronologer;
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Rome hath deservedly rewed this punishment of all her errours; (sith she hath boasted her selfe of an incompossibility of them, to consist with her) that since first she did erre, she is permitted justly to persevere in damnable erours:
Room hath deservedly rued this punishment of all her errors; (sith she hath boasted her self of an incompossibility of them, to consist with her) that since First she did err, she is permitted justly to persevere in damnable erours:
yea, her own stories, Acts and Monuments doe convince her to be a nurse of warres, a parent of unfaithfulnes, a spoyler of the brethren, a worshipper of Idols, a seat of covetousnes, a Lady of pride, a cherisher and inflamer of Lusts, of outrages, of abominations, whose old [ fame ] continueth,
yea, her own stories, Acts and Monuments do convince her to be a nurse of wars, a parent of unfaithfulness, a spoiler of the brothers, a worshipper of Idols, a seat of covetousness, a Lady of pride, a cherisher and inflamer of Lustiest, of outrages, of abominations, whose old [ fame ] Continueth,
And is it not now meet, think you, that we should be whistled back to the lure of that stews and strumpet? which thus pretendeth to be the Physitian, to cure the Church,
And is it not now meet, think you, that we should be whistled back to the lure of that Stews and strumpet? which thus pretendeth to be the physician, to cure the Church,
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We are sure, St. Peter himselfe, (whose infallibility, chiefly seated in the [ Chaire ] of Pestilence, his pretended successour at Rome, doth so much crack of) perswaded unto another Practise, 1 Pet. 1.15, 16. Be yee [ Holy ] in all manner of Conversation:
We Are sure, Saint Peter himself, (whose infallibility, chiefly seated in the [ Chair ] of Pestilence, his pretended successor At Room, does so much Crac of) persuaded unto Another practice, 1 Pet. 1.15, 16. Be ye [ Holy ] in all manner of Conversation:
But, that I may abridge the larger Volumes, under a few heads, I will make the principall of them, (with which they have too-long inferted the Church of God) run, in some sort, parallel;
But, that I may abridge the larger Volumes, under a few Heads, I will make the principal of them, (with which they have too-long inserted the Church of God) run, in Some sort, parallel;
It is too true, (I acknowledge, and blush in the relation) among the very sonnes of Eli the Priest, there might perhaps be found some fouly degenerous sons of Belial; whose exorbitancies, reflexively, occasioned the very Sacrifices to be abhorred by the Vulgar;
It is too true, (I acknowledge, and blush in the Relation) among the very Sons of Eli the Priest, there might perhaps be found Some foully degenerous Sons of Belial; whose Extravagancies, reflexively, occasioned the very Sacrifices to be abhorred by the vulgar;
Glorious Lamps blazing both in Life and Doctrine, to the honour and renown of this famous Church of England: One spark of a Diamond may be worth whole piles of Marble,
Glorious Lamps blazing both in Life and Doctrine, to the honour and renown of this famous Church of England: One spark of a Diamond may be worth Whole piles of Marble,
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He I believe, who loves with Shem, to cover up the uncomely nakednesse of his (chiefly) spirituall Parent, may not without hopes, expect his heavenly Fathers blessing;
He I believe, who loves with Shem, to cover up the uncomely nakedness of his (chiefly) spiritual Parent, may not without hope's, expect his heavenly Father's blessing;
But for the Lamps of the Tabernacle, that burn but [ dimly, ] the [ Snuffers ] of a seasonable Reformation, instead of [ Extinguishers ] shall suffice, Exod. 37.23.
But for the Lamps of the Tabernacle, that burn but [ dimly, ] the [ Snuffers ] of a seasonable Reformation, instead of [ Extinguishers ] shall suffice, Exod 37.23.
and here not to stand long upon the brick-kilns of Aegypt; to which I might compare the Romish z Purgatory, (but that it is but meerly an Ignis fatuus ) chiefly the Inquisition, (that cruell rack, not more of bodies then of Soules:) The first sign shewen before Pharoah, was the casting of Aarons Rod upon the ground,
and Here not to stand long upon the brick-kilns of Egypt; to which I might compare the Romish z Purgatory, (but that it is but merely an Ignis fatuus) chiefly the Inquisition, (that cruel rack, not more of bodies then of Souls:) The First Signen shown before Pharaoh, was the casting of Aaron's Rod upon the ground,
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whether in Timber or otherwise, (and delude so many millions of soules with the narration of the saving virtue of the very splinters of it, sent abroad to their simple and abused Proselytes,) instead of informing them,
whither in Timber or otherwise, (and delude so many millions of Souls with the narration of the Saving virtue of the very splinters of it, sent abroad to their simple and abused Proselytes,) instead of informing them,
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is like to that of Aaron, turned (by the Magicall inchantments of those Romish, Antichristian Impostors) into a [ Serpent ] to sting them even unto death.
is like to that of Aaron, turned (by the Magical enchantments of those Romish, Antichristian Impostors) into a [ Serpent ] to sting them even unto death.
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Secondly, to the Lice and swarms of Flyes, Exod. 8. 1•.24. what may better be resembled, then that corrupt Doctrine of lyes, which they forge and speak in hypocrisie;
Secondly, to the Lice and swarms of Flies, Exod 8. 1•.24. what may better be resembled, then that corrupt Doctrine of lies, which they forge and speak in hypocrisy;
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putrifying (as the Dead fly doth the boxe of sweet Oyntment) the clear and living Doctrine of Salvation? Thus, by what they teach of natures power to move it selfe, (of it's selfe) to Heaven; what of Free-will;
Putrifying (as the Dead fly does the box of sweet Ointment) the clear and living Doctrine of Salvation? Thus, by what they teach of nature's power to move it self, (of it's self) to Heaven; what of Freewill;
what of Invocation of Saints, prayer for the dead, of finall Apostasie, and the rest of that Doctrine of Devils, crammed in together in their Trent Conventicle,
what of Invocation of Saints, prayer for the dead, of final Apostasy, and the rest of that Doctrine of Devils, crammed in together in their Trent Conventicle,
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summed into the Articles of our own Church, (which we have all, or most, [ protested ] to maintain, lately) but chiefely, contained in the wells themselves of salvation, the Holy Scriptures.
summed into the Articles of our own Church, (which we have all, or most, [ protested ] to maintain, lately) but chiefly, contained in the wells themselves of salvation, the Holy Scriptures.
and smile at the relation of the manner of their own false Deaths. I hasten; to the destroying of their [ first-born, ] Exod. 11.5. may be justly resembled their desperate, and disconsolate Doctrine, concerning Infants, dying without Baptisme;
and smile At the Relation of the manner of their own false Death's. I hasten; to the destroying of their [ firstborn, ] Exod 11.5. may be justly resembled their desperate, and disconsolate Doctrine, Concerning Infants, dying without Baptism;
as, sometimes, the sheaves of Josephs brethren bowed to the sheaves of Joseph: Thus Hildebrand made the Diadem of the Emperour, to vaile to his Chrosier;
as, sometime, the sheaves of Josephs brothers bowed to the sheaves of Joseph: Thus Hildebrand made the Diadem of the Emperor, to veil to his Chrosier;
in like sort, out of the corruption of a Leprous Papist and something worse (if worse may be) is brought forth this unlucky brood of the Jesuits, who after the guize of the Papa••ns, that put names (NONLATINALPHABET upon their Popes, directly crossing their natures;
in like sort, out of the corruption of a Leprous Papist and something Worse (if Worse may be) is brought forth this unlucky brood of the Jesuits, who After the guise of the Papa••ns, that put names (upon their Popes, directly crossing their nature's;
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but in their H•arts, like to the King of the Locusts, (whose resemblance they carry) Abaddin, and Apallyon: Serarius vaynly will needs serive the name from the old Testament, Num. 26.24. Jesuits quasi Jashubits;
but in their H•arts, like to the King of the Locusts, (whose resemblance they carry) Abaddin, and apollyon: Serarius vainly will needs serive the name from the old Testament, Num. 26.24. Jesuits quasi Jashubits;
one called the Bow, at Nola, the other, the Arrow, (l. Fleshe) in France: though this latter were more worthy of the name of a whole quiver, containing not fewer,
one called the Bow, At Nola, the other, the Arrow, (l. Flesh) in France: though this latter were more worthy of the name of a Whole quiver, containing not fewer,
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Of their [ cunning craftinesse ] to deceive by their wicked equivocations, mentall reservations, &c. and their [ creeping ] into the houses and society of silly people, under the pretence of devotions, (as of old, the Pharisees) swallowing up the Patrimonies of deluded weake ones;
Of their [ cunning craftiness ] to deceive by their wicked equivocations, mental reservations, etc. and their [ creeping ] into the houses and society of silly people, under the pretence of devotions, (as of old, the Pharisees) swallowing up the Patrimonies of deluded weak ones;
Oh for but one winde, of the God of jealousie, to blow off these crawling Caterpillars and Frogs, that have too long kept croaking in the very Chambers of Princes,
O for but one wind, of the God of jealousy, to blow off these crawling Caterpillars and Frogs, that have too long kept croaking in the very Chambers of Princes,
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And doth not their Doctrine of Implicit Faith, of Divine Service, in an unknown, known, &c. resemble this? To which is added, the denying of the use of the holy Scriptures to the Laity;
And does not their Doctrine of Implicit Faith, of Divine Service, in an unknown, known, etc. resemble this? To which is added, the denying of the use of the holy Scriptures to the Laity;
but themselves, (the imposers) derided, for their blockish phansies, yea abhorred, [ probably ] or shutting of their poore soules up, under such black ignorance;
but themselves, (the imposers) derided, for their blockish fancies, yea abhorred, [ probably ] or shutting of their poor Souls up, under such black ignorance;
To the judgement of Lightening and Haile, Exod. 9.23, 24. I parallel the innumerable Excommunications and Anathema's, that from the mount Ebal of their Trent Conventicle,
To the judgement of Lightning and Hail, Exod 9.23, 24. I parallel the innumerable Excommunications and Anathema's, that from the mount Ebal of their Trent Conventicle,
even with Bell, Book and Candle, they send forth flashing in the faces even of Kings and Princes themselves, who may perchance refuse the good Ostlership of his Holines stirrup:
even with Bell, Book and Candle, they send forth flashing in the faces even of Kings and Princes themselves, who may perchance refuse the good Ostlership of his Holiness stirrup:
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And God be pleased to chaine up that wilde boare, from having power to rage in the like nature, (even now) among our distressed brethren in Ireland; where (as we are informed eradications against the State, Laws, King dome, Religion it self, are endeavored, by conspiracies, Rebellions, and all hostile Machinations:
And God be pleased to chain up that wild boar, from having power to rage in the like nature, (even now) among our distressed brothers in Ireland; where (as we Are informed eradications against the State, Laws, King dome, Religion it self, Are endeavoured, by conspiracies, Rebellions, and all hostile Machinations:
Arise O Lord, make bare their own arme, Isa. 52.10. breake thou the speare, and stop up the way before the cruell, Psal. 46.9. & Psal. 35.3. To conclude;
Arise Oh Lord, make bore their own arm, Isaiah 52.10. break thou the spear, and stop up the Way before the cruel, Psalm 46.9. & Psalm 35.3. To conclude;
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For now, by a crack or hellish thunder were King, and Prince, and Peers, and the whole representative Body of the Commons expected (to use the Prophets expression, Isa. 9.18.) to mount up like the lifting up of smoake;
For now, by a Crac or hellish thunder were King, and Prince, and Peers, and the Whole representative Body of the Commons expected (to use the prophets expression, Isaiah 9.18.) to mount up like the lifting up of smoke;
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I read in the Romane story of a great massacre of the Romane Nobility at Canna (but an obscure village of Apulia ) to the groaning of the State, for so fatall a losse;
I read in the Roman story of a great massacre of the Roman Nobilt At Canna (but an Obscure village of Apulia) to the groaning of the State, for so fatal a loss;
Our own Chronicles likewise mention an overthrow of three hundred of the British Nobility slain at once upon Salisbury plains, by the treacherous devise of the Saxons, whose King Hengistus comming without thoughts of Peace (though he pretended it) to meet Vortiger, King of the Britains at the same time,
Our own Chronicles likewise mention an overthrow of three hundred of the Brit Nobilt slave At once upon Salisbury plains, by the treacherous devise of the Saxons, whose King Hengistus coming without thoughts of Peace (though he pretended it) to meet Vortigern, King of the Britains At the same time,
and giving them their watchword, which was this, [ Nem eowr seaxes ] take you Seaxes, (a kinde of crocked Knife, from which some think, the Saxons took their name) at the banquet there appointed, slew the Nobility and imprisoned their King;
and giving them their watchword, which was this, [ Nem eowr seaxes ] take you Seaxes, (a kind of crocked Knife, from which Some think, the Saxons took their name) At the banquet there appointed, slew the Nobilt and imprisoned their King;
And thus farre of the Enemies, from whose deadly conspiracy we were freed, this day. The next head of our application, was the manner of our deliverance, How;
And thus Far of the Enemies, from whose deadly Conspiracy we were freed, this day. The next head of our application, was the manner of our deliverance, How;
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and delivered with not over much care or regard, by a Page or Lacquay, crossing the street, to the Lord Monteagle: Which letter being presented to that Prince, who had more than an Eagles perspicacity, (yea,
and Delivered with not over much care or regard, by a Page or Lacquey, crossing the street, to the Lord Monteagle: Which Letter being presented to that Prince, who had more than an Eagles perspicacity, (yea,
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the Lord (to give that King the honour of so strange a discovery, though he could have done it by other means) now laid it open, by his wise conjectures;
the Lord (to give that King the honour of so strange a discovery, though he could have done it by other means) now laid it open, by his wise Conjectures;
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O sing prayses unto our God, sing prayses, sing prayses unto our King, sing prayses: for God is the King of all the Earth, sing yee praises with understanding:
Oh sing praises unto our God, sing praises, sing praises unto our King, sing praises: for God is the King of all the Earth, sing ye praises with understanding:
Beloved Christians, leam say to you, on this occasion, as Moses sometime unto Israel, Deut. 29.10, 11, &c. Yee sland this day, all of you before the Lord your God, your litle ones, your wives,
beloved Christians, leam say to you, on this occasion, as Moses sometime unto Israel, Deuteronomy 29.10, 11, etc. Ye sland this day, all of you before the Lord your God, your little ones, your wives,
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have been worshippin, of Images, cringing to Crosses, adoring of Crucifixes, blattering to a Saint, rumbling of our Beads, wandring in some Pilgrimage;
have been worshippin, of Images, cringing to Crosses, adoring of Crucifixes, blattering to a Saint, rumbling of our Beads, wandering in Some Pilgrimage;
but humble Bishop) who endeavoured to quell the insolency of John the Prelate of Constantinople, for aspiring to the title, Of universall Bishop, and directly styling him, The forerunner of Antichrist, who should dare to assume it unto himself:
but humble Bishop) who endeavoured to quell the insolency of John the Prelate of Constantinople, for aspiring to the title, Of universal Bishop, and directly styling him, The forerunner of Antichrist, who should Dare to assume it unto himself:
Yet Boniface the third moved nothing herewith, obtained of wicked Phocas (who, by the murthering of his Lord Mauricius, had got into the Empire,) that the Church of Rome might be called,
Yet Boniface the third moved nothing herewith, obtained of wicked Phocas (who, by the murdering of his Lord Mauricius, had god into the Empire,) that the Church of Room might be called,
After that, through many cruelties and tyrannies, his NONLATINALPHABET, or perfection, was in Gregory the seventh, commonly called Hildebrand, who first of all the rest, about the year, 1073. subjected the Diadem to the Miter, exalting himselfe above all that is called God, 2 Thess. 2.4. That is, above all Magistrates, both supream and subordinate;
After that, through many cruelties and Tyrannies, his, or perfection, was in Gregory the seventh, commonly called Hildebrand, who First of all the rest, about the year, 1073. subjected the Diadem to the Miter, exalting himself above all that is called God, 2 Thess 2.4. That is, above all Magistrates, both supreme and subordinate;
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who by reason of the resemblance in Majesty, being Gods Vicegerents in authority upon Earth, are called Gods, 1 Cor. 88.5. though Essentially they are no Gods:
who by reason of the resemblance in Majesty, being God's Vicegerents in Authority upon Earth, Are called God's, 1 Cor. 88.5. though Essentially they Are no God's:
And by the devise of the holy Warre at Hierusalem, lurching the Patrimony of deluded Princes, (whom he had perswaded to beare arms in that cause) in their absence, to Saint Peters chaire;
And by the devise of the holy War At Jerusalem, lurching the Patrimony of deluded Princes, (whom he had persuaded to bear arms in that cause) in their absence, to Saint Peter's chair;
And now how should every zealous soule, who clearly and without dissembling, wisheth well to the Peace of this our Zion; take up that of Edom, in the day of Hierusalem, and cry down with him, down with him,
And now how should every zealous soul, who clearly and without dissembling, wishes well to the Peace of this our Zion; take up that of Edom, in the day of Jerusalem, and cry down with him, down with him,
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And doe unto him, and unto all his complices, as unto the Midianites, as to Sisera, as to Jabin, at the brook of Kishon, which perished at Endor, they became as dung for the earth, &c. Yea, let God arise,
And do unto him, and unto all his accomplices, as unto the midianites, as to Sisera, as to Jabin, At the brook of Kishon, which perished At Endor, they became as dung for the earth, etc. Yea, let God arise,
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let them sing unto God, sing praises unto his Name, and extoll him that rideth upon the Heavens, by his Name J A H, and rejoyce before him. It is time to end:
let them sing unto God, sing praises unto his Name, and extol him that rides upon the Heavens, by his Name J A H, and rejoice before him. It is time to end:
should we again break thy Commandements? and joyn with the people of these abominations? wouldest thou not be angry with us, till thou hadst consumed us,
should we again break thy commandments? and join with the people of these abominations? Wouldst thou not be angry with us, till thou Hadst consumed us,
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Lyra & Junius ad Exod. 6 3. & Zanch. de Natura Dei, cap. 13. lib. 1. sect. 34. &c. & Estius, in lib. 1. sent. Dist. 8. sect. 2. Referendum hoc est, non ad significationem vocabulorum; sed ad declarationem rerum significatarum, &c. id. ibid.
Lyram & Junius and Exod 6 3. & Zanchius de Nature Dei, cap. 13. lib. 1. sect. 34. etc. & Estius, in lib. 1. sent. Dist 8. sect. 2. Referendum hoc est, non ad significationem vocabulorum; sed ad declarationem rerum significatarum, etc. id. Ibid.
n1 cc np1 cc np1 crd crd cc np1 fw-fr fw-la fw-la, n1. crd n1. crd n1. crd av cc np1, p-acp n1. crd vvd. np1 crd n1. crd fw-la fw-la fw-la, fw-fr fw-la fw-la fw-la; fw-la fw-la fw-la fw-la fw-la, av fw-la. fw-la.
Durand. in lib. 3. sent. Dist 30. quest. in fine. H. — & Bonavent. 3. sent. Dist. 30. & Nicol, de Orbellis in eund. lib. & Thom. 2. a. 2 ae. quest 25. Art. 8. & Raynerius de Pisis, tom. 1. Pantheolog. cap. De Inimicis, p. 1160, 1161.
Durand. in lib. 3. sent. Dist 30. quest. in fine. H. — & Bonaventure. 3. sent. Dist 30. & Nicol, de Orbellis in eund. lib. & Tom 2. a. 2 ae. quest 25. Art. 8. & Raynerius de Pisces, tom. 1. Pantheologus. cap. De Inimicis, p. 1160, 1161.
np1. p-acp n1. crd vvd. np1 crd n1. p-acp j. np1 — cc np1. crd vvd. np1 crd cc np1, fw-fr fw-la p-acp n1. n1. cc np1 crd n1 crd fw-la. n1 crd n1 crd cc np1 fw-fr np1, fw-mi. crd np1. n1. fw-fr fw-la, n1 crd, crd
Mat. 5.44. pro omnibus immicis quantum vis perversis orandum est, nisi constiterit cos esse in peccato mortali [ sinaliter ] Alex. Hales part. 3. quaest. 59 mem. 5. Art. 7.
Mathew 5.44. Pro omnibus immicis quantum vis perversis Orandum est, nisi constiterit cos esse in Peccato mortali [ sinaliter ] Alexander Hales part. 3. Question. 59 man. 5. Art. 7.
Matth. 12.30. Non NONLATINALPHABET, non NONLATINALPHABET, sed NONLATINALPHABET: an opposite to Christ, as if h• opposing should be not so much to his nature or person, as to his unction and Function. D. Sel p. 118 on 2 Thess.
Matthew 12.30. Non, non, said: an opposite to christ, as if h• opposing should be not so much to his nature or person, as to his unction and Function. D. Sell p. 118 on 2 Thess
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Vix ullum peccatum, (solâ haeresi exceptâ) cogitari potest, quo illa sedes turpitèr maculata non fuerit, maxime ab anno. 800. &c. Sta pleton. relect. controv 1. q. 5. Art. 3.
Vix ullum peccatum, (sola Heresy exceptâ) cogitari potest, quo illa sedes turpitèr maculata non fuerit, maxim ab Anno. 800. etc. Stay pleton. relect. Controversy 1. q. 5. Art. 3.
Ep. Davenant. qu. est. 41. p. 185. Edit. 1634. Cantabr. Ecclesia Romana ex quo semel erravit, cogitur aeternum in suis eroribus per severare, &c.
Epistle Davenant. queen. est. 41. p. 185. Edit. 1634. Cambridge. Ecclesia Roman ex quo semel erravit, cogitur aeternum in suis eroribus per severare, etc.
D. Raynolds, p. 608. in Preface to sixe conclus. against Hart. out of Platin. Onuph. Sabellic. Guicciardin. Thedoric à Niem Abbas Vrsperg. &c. Bapt. Mantuan. eclog. 9.5. Ste a Catalog. of her corruptions, in conclus. s. p. 662, 663. D. Raynold. ibid.
D. Reynolds, p. 608. in Preface to sixe Conclusion. against Hart. out of Platin. Onuph. Sabellic. Guicciardini. Thedoric à Niem Abbas Ursperg. etc. Bapt Mantuan. eclogue. 9.5. Ste a Catalog. of her corruptions, in Conclusion. s. p. 662, 663. D. Raynold. Ibid.
Kellison in survey of the new Rel•g lib. 1. ca. 1. sect. 18 & l 2. c. 5 sect. 6. ib. Idem ferè, ac si familiaritatem cum Diabolo ipso iniisset, dic t. Serarius Jes. tract. de Lutheri Magistro.
Kellison in survey of the new Rel•g lib. 1. circa 1. sect. 18 & l 2. c. 5 sect. 6. ib. Idem ferè, ac si familiaritatem cum Diabolo ipso iniisset, Die tO. Serarius Jes. tract. de Lutheran Magister.
Concil. trid. sess. 24. Can. 9. & sess 25. c. 1. à Papa Syricio orimo decretum est hoc votum, & per vim, & tyrannidem, reclamantibus Episc. Italiae, German. Gall. ab Hildebrando insano confirmatum, Baron. an. 1974. sed vide refut. ab ep. Davenant. quaest. 42. qua supra p. 197, 198.
Council. Triad. sess. 24. Can. 9. & sess 25. c. 1. à Papa Syriac orimo decretum est hoc Votum, & per vim, & Tyranniden, reclamantibus Episc Italiae, German. Gall. ab Hildebrand insano confirmatum, Baron. nias. 1974. sed vide refut. ab Epistle. Davenant. Question. 42. qua supra p. 197, 198.
NONLATINALPHABET Pope called Antichrist, because contrary not onely Chirsto Domino, but also Christo Domini 2 Thess. 2.4. He exalts himselfe above all that is [ called ] God, that is, all Magistracy.
Pope called Antichrist, Because contrary not only Chirsto Domino, but also Christ Domini 2 Thess 2.4. He exalts himself above all that is [ called ] God, that is, all Magistracy.
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B. Mortongrand Impost. c. 13. sect 5. p. 251, 252. & Arch. usher lib. 9 sect 1, 2. & p. 255, 256 &c. de success. eccles. Christ. & Dr. Raynolds against Hart c 1. divis. 2. p. 17.19. also, Rogers, on Article 37. of the Chu. of England, p. 211. All taken out out of Ezonius, in lib. qui inseribitur, Romanus pontifex. Panormit. de transl. prael. cap. quarte & Stapleton ep. Nuncupat. ad Grego. 13. Ante principal. doctrin. & ex multis aliis, à digniss. Mortono ibid. citatis, it. D. Sclater, on 2 Thess. c 2. v. 4. p. 124.
B. Mortongrand Impost. c. 13. sect 5. p. 251, 252. & Arch. usher lib. 9 sect 1, 2. & p. 255, 256 etc. the success. eccles. christ. & Dr. Reynolds against Heart c 1. divis. 2. p. 17.19. also, Rogers, on Article 37. of the Church. of England, p. 211. All taken out out of Ezonius, in lib. qui inseribitur, Romanus pontifex. Panormit. de Translation. Prael. cap. quart & Stapleton Epistle. Nuncupat. ad Grego. 13. Ante principal. Doctrine. & ex multis Others, à digniss. Mortuno Ibid. citatis, it. D. Sclater, on 2 Thess c 2. v. 4. p. 124.
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See 〈 ◊ 〉. Hall in his Q••ò vadis? sect 15 & 19, 20, 21, 24. item cundem, decad. 5. epist. 1. & serm. styled Pharisaisme, & Christianity, versus Finem, & Du Moulin, de fence of King James, c 4.
See 〈 ◊ 〉. Hall in his Q••ò vadis? sect 15 & 19, 20, 21, 24. item cundem, decade. 5. Epistle. 1. & sermon. styled Pharisaism, & Christianity, versus Finem, & Du Moulin, de fence of King James, c 4.
vvb 〈 sy 〉. n1 p-acp po31 fw-la fw-la? n1 crd cc crd, crd, crd, crd n1 fw-la, n1. crd vvn. crd cc n1. vvn n1, cc np1, fw-la fw-la, cc np1 np1, fw-fr n1 pp-f n1 np1, sy crd
Facilior cauti• est, ubi manifestior formido est. Plus metuendus est, & cavendus inimicus, cum latenter obrepit, cum per pacis imaginem fallens occultis accessibus serpit, unde & nomen serpentis accepit, &c. S. Cyprian. lib. de Vnitat. eccles. sect. 1.2.
Facilior cauti• est, ubi manifestior Fear est. Plus metuendus est, & cavendus Inimicus, cum Latently obrepit, cum per pacis imaginem fallens occultis accessibus serpent, unde & Nome serpentis accepit, etc. S. Cyprian. lib. de Vnitat. eccles. sect. 1.2.
Thom. 2a. 2ae. qu. Art. 5, 6, &c. S•d nihil aliud est, quam Diabolica NONLATINALPHABET. Beza, ad 1 Rom. ver. 17. refuted by Arch-Bp. usher, c. 6. sect. 8, 9. p. 150. de successione eccl. & by Bp. Daven. qu. 29 qua supra. & Calv. Inst. l. 3. c. 2. sect. 2, 3.
Tom 2a. 2ae. queen. Art. 5, 6, etc. S•d nihil Aliud est, quam Diabolica. Beza, and 1 Rom. ver. 17. refuted by Arch-Bp. usher, c. 6. sect. 8, 9. p. 150. de succession Ecclesiastes. & by Bishop David. queen. 29 qua supra. & Calvin Inst. l. 3. c. 2. sect. 2, 3.
Conc. Trid. sess. 22. c. 8 & Test. Rhem. Annot. p. 463. & Matth. 21 6. The pretended inconvenience see in hist. of the Trent. Counc. l. 5. p. 460. But contrary to S. Paul. 1 Cor. 14.6.9.14. & Art. 24. of our Church.
Conc Triad sess. 22. c. 8 & Test. Rhem Annot p. 463. & Matthew 21 6. The pretended inconvenience see in hist. of the Trent. Counc. l. 5. p. 460. But contrary to S. Paul. 1 Cor. 14.6.9.14. & Art. 24. of our Church.
Vide Arch-B. Usher exampling this & refuting it zealousty, in serm. upon 1 Cor. 10.17. p. 44, 45, 46, 47, &c. Before the Commons House of Parliament.
Vide Archbishop. Usher exampling this & refuting it zealousty, in sermon. upon 1 Cor. 10.17. p. 44, 45, 46, 47, etc. Before the Commons House of Parliament.
fw-la j. np1 vvg d cc vvg pn31 av-j, p-acp n1. p-acp crd np1 crd. n1 crd, crd, crd, crd, av p-acp dt n2 n1 pp-f n1.
Nullu [ simile, ] saevitiae exemplum in tota Antiquitate reperire, circiter sexagint a millia hominum circa illud tempus trucidata, &c. Natalis Comes.
Nullu [ simile, ] saevitiae exemplum in tota Antiquitate reperire, circiter sexagint a millia hominum circa illud Tempus trucidata, etc. Natalis Comes.
