and the Lord had given him rest frō all his enemies round about him, how he desired as S. Stephen speaketh Acts the seaventh, at the six & fortith verse, that he might find a tabernacle for the God of Iacob.
and the Lord had given him rest from all his enemies round about him, how he desired as S. Stephen speaks Acts the Seventh, At the six & fortith verse, that he might find a tabernacle for the God of Iacob.
I will relate it to you in Davids words, Lord saith David, or whosoever els was the author of that Psalme, Lord saith he, remember David, and all his trouble:
I will relate it to you in Davids words, Lord Says David, or whosoever Else was the author of that Psalm, Lord Says he, Remember David, and all his trouble:
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since hee had so much rest from al his enemies, & God was the author of all this, he would now be gratefull againe to that God, not so much in words which are but winde,
since he had so much rest from all his enemies, & God was the author of all this, he would now be grateful again to that God, not so much in words which Are but wind,
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It was as if he had said, God hath bestowed a house on me, I will bestow a house on him too, hee hath given me rest from all mine enimies, I will giue him a kind of rest too, hee shall not be from tent to tent, and from habitation to habitation as hee hath been hetherto.
It was as if he had said, God hath bestowed a house on me, I will bestow a house on him too, he hath given me rest from all mine enemies, I will give him a kind of rest too, he shall not be from tent to tent, and from habitation to habitation as he hath been hitherto.
The former part of this day now newly spent and gon, hath by the silver tongue of one of the chiefest & sweetest singers in this our Israel put vs in mind of like benefits receaved on our parts from God aboue:
The former part of this day now newly spent and gone, hath by the silver tongue of one of the chiefest & Sweetest singers in this our Israel put us in mind of like benefits received on our parts from God above:
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of setting at home here in our owne houses, every of vs vnder our owne vine: of a singular rest given vnto vs from all our enimies round about vs. This day ▪ this very day, it was more then miraculous that God did for vs, it was in truth a heap of miracles,
of setting At home Here in our own houses, every of us under our own vine: of a singular rest given unto us from all our enemies round about us This day ▪ this very day, it was more then miraculous that God did for us, it was in truth a heap of Miracles,
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as first the preserving of our bodies and goods, secondly the prolonging of our liues, thirdly the saving of our whole Realme, fourthly the protection of true Religion,
as First the preserving of our bodies and goods, secondly the prolonging of our lives, Thirdly the Saving of our Whole Realm, fourthly the protection of true Religion,
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and all these then and at that time when safetie it selfe might safely haue sworn that she for her part could not haue saued vs. David on a time neere to danger spake most significantly when speaking of it vnto Ionathan, As the Lord liveth,
and all these then and At that time when safety it self might safely have sworn that she for her part could not have saved us David on a time near to danger spoke most significantly when speaking of it unto Ionathan, As the Lord lives,
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Anacharsis the Scithian speaking of those that sayled by sea, and hearing that a ship was but foure fingers thicke at the most, then are there but foure fingers, saith he, betweene them and death. At another time being demaunded who were more in number the living or the dead:
Anacharsis the Scythian speaking of those that sailed by sea, and hearing that a ship was but foure fingers thick At the most, then Are there but foure fingers, Says he, between them and death. At Another time being demanded who were more in number the living or the dead:
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& how might al & every of these speeches here rehearsed haue bin verified of vs. A step of that wretched miscreant might irrecoverably haue laid all our honour in the dust, a very finger of his might haue done it.
& how might all & every of these Speeches Here rehearsed have been verified of us A step of that wretched miscreant might irrecoverably have laid all our honour in the dust, a very finger of his might have done it.
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as many barrels, as much powder, and that which then matched both barrels and powder. Doubtlesse we are never better affected vnto God thē whē we pray:
as many barrels, as much powder, and that which then matched both barrels and powder. Doubtless we Are never better affected unto God them when we pray:
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yet should we all of vs now miscarry and in this very in stant of time be snatcht out of the world and haue the sudden death of those of whō El•hu in Iob speaketh momento moriuntur, they are gone in a trice,
yet should we all of us now miscarry and in this very in stant of time be snatched out of the world and have the sudden death of those of whom El•hu in Job speaks momento moriuntur, they Are gone in a trice,
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or as speaketh the Apostle S. Paule, In momento, inictu oculi, in a moment in the twinckling of an •i•, how vnpreparedly might we all goe to appeare before that throne where this day we should receiue everie of vs our last doome.
or as speaks the Apostle S. Paul, In momento, inictu oculi, in a moment in the twinkling of an •i•, how unpreparedly might we all go to appear before that throne where this day we should receive every of us our last doom.
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and yet they though well affected no doubt as men in civill affaires might bee, yet somewhat perhaps behind our selues in respect of the soules businesse wee are about.
and yet they though well affected no doubt as men in civil affairs might be, yet somewhat perhaps behind our selves in respect of the Souls business we Are about.
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But it is not nowe of this point I point now to speake, my intent and purpose is to speake of the Thankefulnesse and Gratitude wee are to performe to God for this, not so much in words which are but winde,
But it is not now of this point I point now to speak, my intent and purpose is to speak of the Thankfulness and Gratitude we Are to perform to God for this, not so much in words which Are but wind,
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To the producing of which effect in every of vs here present, be wee of the one Corporation or of the other, of the one or other sex, I haue at this time brought vnto you a certain passage of Davids Psalmes, that as David is the man who puts vs in minde of this gratitude,
To the producing of which Effect in every of us Here present, be we of the one Corporation or of the other, of the one or other sex, I have At this time brought unto you a certain passage of Davids Psalms, that as David is the man who puts us in mind of this gratitude,
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so he might instruct vs in the manner to how this gratitude should be performed, not in finding out new places for the Temple of the Lord, new habitations for the God of Iacob (there is no such necessity now a daies) but in maintaining the old places, the old habitations of the God of Iacob, and that by tendring there our continual presence at the vsual times of Divine Service.
so he might instruct us in the manner to how this gratitude should be performed, not in finding out new places for the Temple of the Lord, new habitations for the God of Iacob (there is no such necessity now a days) but in maintaining the old places, the old habitations of the God of Iacob, and that by tendering there our continual presence At the usual times of Divine Service.
and parcel of the wordes this very night to be read at Evening Prayer: which will cause me also in reading them to follow the trāslatiō we thē vse, not that which is vsuall in our Bibles though the differēce in this verse be but smal. The words are these:
and parcel of the words this very night to be read At Evening Prayer: which will cause me also in reading them to follow the Translation we them use, not that which is usual in our Bibles though the difference in this verse be but small. The words Are these:
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One thing haue I desired of the Lord which I will require, even that I maie dwell in the house of the Lord al the daies of my life, to beholde the faire beauty of the Lord, and to visit his Temple.
One thing have I desired of the Lord which I will require, even that I may dwell in the house of the Lord all the days of my life, to behold the fair beauty of the Lord, and to visit his Temple.
IN which words without curiosity of giving every hen her own egge, as Plinie tels vs of one that was able to doe it with his hens, may it please you to obserue with mee two speciall points as here they lie, First a Petition of the Prophet David's, Secondly the Reason of that petition.
IN which words without curiosity of giving every hen her own egg, as Pliny tells us of one that was able to do it with his hens, may it please you to observe with me two special points as Here they lie, First a Petition of the Prophet David's, Secondly the Reason of that petition.
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Wherein for our better proceeding I shal obserue vnto you three points, first, what kind of house this was, secondly, what it was to dwell in it, thirdly, the conveniency of dwelling there.
Wherein for our better proceeding I shall observe unto you three points, First, what kind of house this was, secondly, what it was to dwell in it, Thirdly, the conveniency of Dwelling there.
As the Lord God out of the whol masse of mankind hath reserued to himselfe some whome he calleth his Elect, of times and seasons some his Saboths, and solemne Feasts, of servāts and attendants some his Ministers, & Priests, of goods and wealth that men enioy, some his Tithes & Oblations, so out of the habitations of the sonnes of men some he hath reserved which he cals his House & Temple. Now what kind of house this was, what better instructiō may be had then from the owner of it himselfe.
As the Lord God out of the Whole mass of mankind hath reserved to himself Some whom he calls his Elect, of times and seasons Some his Saboths, and solemn Feasts, of Servants and attendants Some his Ministers, & Priests, of goods and wealth that men enjoy, Some his Tithes & Oblations, so out of the habitations of the Sons of men Some he hath reserved which he calls his House & Temple. Now what kind of house this was, what better instruction may be had then from the owner of it himself.
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The owner of it was the Lord, who though hee said when time was, Heaven is my throne, and the earth is my foot stoole, where is that house that you will build vnto mee,
The owner of it was the Lord, who though he said when time was, Heaven is my throne, and the earth is my foot stool, where is that house that you will built unto me,
The very first mētiō of this house is made in the booke of Exodus, where he calleth it a Sanctuary, whē speaking vnto Moses, They shal make me, saith he, a Sāctuary that I may dwell among thē.
The very First mention of this house is made in the book of Exodus, where he calls it a Sanctuary, when speaking unto Moses, They shall make me, Says he, a Sanctuary that I may dwell among them.
True it is that long before some speech there was of Gods house, as in the booke of Genesis, how fearefull saith Iacob is this place? This is no other but the house of God:
True it is that long before Some speech there was of God's house, as in the book of Genesis, how fearful Says Iacob is this place? This is no other but the house of God:
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& a speciall name giuen vnto it wherby perpetually it should be called, that as I said was first in Exodus where the Lord himselfe cals it by the name of a Sanctuary. It is called in the same place an Arke besides,
& a special name given unto it whereby perpetually it should be called, that as I said was First in Exodus where the Lord himself calls it by the name of a Sanctuary. It is called in the same place an Ark beside,
as first for the Sanctuarie, Psalme the seaventy third at the fifteenth verse, Then thought I saith the Prophet to vnderstand this, but it was to hard for me,
as First for the Sanctuary, Psalm the seaventy third At the fifteenth verse, Then Thought I Says the Prophet to understand this, but it was to hard for me,
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and to what vse each roome serues, so let vs see in the sacred Scriptures and other writers besides what is saide of these three roomes, in regard wherof this house of God was called by these names.
and to what use each room serves, so let us see in the sacred Scriptures and other writers beside what is said of these three rooms, in regard whereof this house of God was called by these names.
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lastly, that the cloud of the Lord was vpon it by day, and fire was in it by night in the sight of al the house of Israel throughout al their iournies, wherevpon an ancient Father, this cloud, saith hee, waited on the Hebrewes like a handmaid, and as for the fire it was, saith the same Father, a token of grace and feare too,
lastly, that the cloud of the Lord was upon it by day, and fire was in it by night in the sighed of all the house of Israel throughout all their journeys, whereupon an ancient Father, this cloud, Says he, waited on the Hebrews like a handmaid, and as for the fire it was, Says the same Father, a token of grace and Fear too,
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that when it was borne on the Priests shoulders, the feet of them that bare the Arke were no sooner dipped in Iordans water but Iordan was driven backe, the mountaines skipped like rams, & the little hils like young sheep:
that when it was born on the Priests shoulders, the feet of them that bore the Ark were no sooner dipped in Jordan's water but Iordan was driven back, the Mountains skipped like rams, & the little hills like young sheep:
that when it came to Ekron, it did as much vnto the Ekronites: that whē the milch kine brought it home it guided the kine in that their iourney, it was as the rudder in a ship which though it be behind, yet directeth all afore:
that when it Come to Ekron, it did as much unto the Ekronites: that when the milch kine brought it home it guided the kine in that their journey, it was as the rudder in a ship which though it be behind, yet directeth all afore:
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and some other things besides, I now omit at this time as being done by all likelyhood after the composing of this Psalme and therefore not likely that the Prophet here had any relation to these events.
and Some other things beside, I now omit At this time as being done by all likelihood After the composing of this Psalm and Therefore not likely that the Prophet Here had any Relation to these events.
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We shall find it recorded there that the Lord from thence gaue forth his Oracles, and told all things vnto Moses concerning the children of Israel. We shall find it recorded there that the high Priest went into it once every yeare to make an attonement both for himselfe,
We shall find it recorded there that the Lord from thence gave forth his Oracles, and told all things unto Moses Concerning the children of Israel. We shall find it recorded there that the high Priest went into it once every year to make an atonement both for himself,
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Lastly we shall find it recorded there that it was called Sanctum Sanctorum, that is, The holiest of all, for so is the Hebrew phrase in stead of the superlatiue,
Lastly we shall find it recorded there that it was called Sanctum Sanctorum, that is, The Holiest of all, for so is the Hebrew phrase in stead of the superlative,
like as our Saviour is called in holy Scripture, Rex Regum & Dominus Dominantium, that is, King of Kings, and Lord of Lords, according to that dialect.
like as our Saviour is called in holy Scripture, Rex Regum & Dominus Dominant, that is, King of Kings, and Lord of lords, according to that dialect.
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There are that compare this house to this great world wherein we liue, for it being devided say they into three parts the Outward Court, the Inward, and the Sanctuarie: two of them signifie the Earth, & the Sea, wherein al kind of creatures are,
There Are that compare this house to this great world wherein we live, for it being divided say they into three parts the Outward Court, the Inward, and the Sanctuary: two of them signify the Earth, & the Sea, wherein all kind of creatures Are,
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the third part which was the Sanctuarie signifies Heaven say they which was reserved for God alone in like sort as the Heaven is not to be come vnto by men.
the third part which was the Sanctuary signifies Heaven say they which was reserved for God alone in like sort as the Heaven is not to be come unto by men.
as man in holy Scripture is said to haue a Body, a Soule, and a Spirit: the Soule being taken as sometime it is for the will & affections, the Spirit for the vnderstanding.
as man in holy Scripture is said to have a Body, a Soul, and a Spirit: the Soul being taken as sometime it is for the will & affections, the Spirit for the understanding.
First then concerning the Tabernacle, that J resemble to the Body, my reason is, for that so oftētimes in holy writ we find this Body of ours resembled to a Tabernacle. In this Body is a Soule, and in that Tabernacle an Arke, which Arke containing principally the Two Tables of stone the ten Commandemēts, what may we better resemble them vnto then to the will and affections over which they beare the sway.
First then Concerning the Tabernacle, that J resemble to the Body, my reason is, for that so oftentimes in holy writ we find this Body of ours resembled to a Tabernacle. In this Body is a Soul, and in that Tabernacle an Ark, which Ark containing principally the Two Tables of stone the ten commandments, what may we better resemble them unto then to the will and affections over which they bear the sway.
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Nor may it seeme strange that the Temple here should thus be compared vnto man, seeing man so often times in holy Scripture is called the Temple of God. Knowe ye not saith the Apostle, that ye are the Temple of God,
Nor may it seem strange that the Temple Here should thus be compared unto man, seeing man so often times in holy Scripture is called the Temple of God. Knowe you not Says the Apostle, that you Are the Temple of God,
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where vpon Tertullian very elegantly, Being all of vs, saith he, the Temple of God, the Parson & Prelate of that Church is Chastitie, which will not suffer any vncleane or prophane thing to be brought into it,
where upon Tertullian very elegantly, Being all of us, Says he, the Temple of God, the Parson & Prelate of that Church is Chastity, which will not suffer any unclean or profane thing to be brought into it,
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Hannah the mother of Samuel whē shee had beene long barren, & it was often cast her in the teeth ▪ she vowed a vow & said, O Lord of hosts, if thou wile look on the trouble of thy handmaid,
Hannah the mother of Samuel when she had been long barren, & it was often cast her in the teeth ▪ she vowed a Voelli & said, Oh Lord of hosts, if thou wile look on the trouble of thy handmaid,
Her meaning was that he should be brought vp in the house of the Lord in Shil•h, there to do the Lord ▪ that service that Eli the Governor should enioin him.
Her meaning was that he should be brought up in the house of the Lord in Shil•h, there to do the Lord ▪ that service that Eli the Governor should enjoin him.
& giving vnto her a man childe indeed, shee gaue him indeed vnto the Lord, he became a Nazarite, and a Levite, and dwelt in the house of the Lord al the daies of his life.
& giving unto her a man child indeed, she gave him indeed unto the Lord, he became a Nazarite, and a Levite, and dwelled in the house of the Lord all the days of his life.
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The dwelling then that David meant was in all publike assemblies both at Morning and Evening Sacrifice to tender his presence to the Lord, to sort himself with those who gladded him so much when as they said vnto him we will goe into the house of the Lord, to be alwaies praising of the Lord in those Assemblies according vnto that in an other of his Psalmes, Blessed are they that ▪ dwell in thy house they will bee alwaie praising thee.
The Dwelling then that David meant was in all public assemblies both At Morning and Evening Sacrifice to tender his presence to the Lord, to sort himself with those who gladded him so much when as they said unto him we will go into the house of the Lord, to be always praising of the Lord in those Assemblies according unto that in an other of his Psalms, Blessed Are they that ▪ dwell in thy house they will be alway praising thee.
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And thus dwelt Anna here the daughter of Phanuel, who is said in the secōd of Luke for the space of fourescore and foure yeares not to haue gone out of the Temple;
And thus dwelled Anna Here the daughter of Phanuel, who is said in the secōd of Lycia for the Molle of fourescore and foure Years not to have gone out of the Temple;
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And the same S. Luke speaking of our Saviours disciples after they had seen him ascended into heaven, They returned saith he to Ierusalem with great ioy & were continually in the Temple praising and lauding God.
And the same S. Lycia speaking of our Saviors Disciples After they had seen him ascended into heaven, They returned Says he to Ierusalem with great joy & were continually in the Temple praising and lauding God.
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Thus S. Austens mother in her time to might be said to dwell in Gods house, wherevnto she came so duely and truely twise a daie, that shee in thy Scriptures saith S. Austen, might heare O God what thou saidst to her,
Thus S. Austen's mother in her time to might be said to dwell in God's house, whereunto she Come so duly and truly twice a day, that she in thy Scriptures Says S. Austen, might hear Oh God what thou Said to her,
In a word, such were the Christians the same S. Austen speaks of in another place whom he calleth the Emmets of God, Behold the Emmet of God saith he it riseth early every daie, it runneth to Gods Church, it there prayeth, it heareth the Lesson read, it singeth a Psalme, it ruminateth what it heareth, it meditateth therevpon,
In a word, such were the Christians the same S. Austen speaks of in Another place whom he calls the Emmets of God, Behold the Emmet of God Says he it Riseth early every day, it Runneth to God's Church, it there Prayeth, it hears the lesson read, it sings a Psalm, it ruminate what it hears, it meditateth thereupon,
Many and manifolde are the cares that are taken by mortall men concerning their habitations if so be they haue purse-opportunity either to purchase, or to rent them.
Many and manifold Are the Cares that Are taken by Mortal men Concerning their habitations if so be they have purse-opportunity either to purchase, or to rend them.
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Variety of houses in every age hath been a great salue for this soare, that as he said in the Comedie when they are wearie of one house they may presentlie walke vnto another.
Variety of houses in every age hath been a great salve for this soar, that as he said in the Comedy when they Are weary of one house they may presently walk unto Another.
and therefore in one of his Psalmes, I will dwell saith he in the house of the Lord for ever, and againe in another place, I will dwell for ever in thy Tabernacle, He could haue beene contented it seems to haue set vp his rest there,
and Therefore in one of his Psalms, I will dwell Says he in the house of the Lord for ever, and again in Another place, I will dwell for ever in thy Tabernacle, He could have been contented it seems to have Set up his rest there,
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This it was in effect that Zacharias Iohn Baptists father did aime at long after whē speaking of the effect of our redemption by our Saviour, that we saith he being delivered out of the •ād• of our enemies might serue him without feare in holinesse and righteousnesse before him all the daies of our life.
This it was in Effect that Zacharias John Baptists father did aim At long After when speaking of the Effect of our redemption by our Saviour, that we Says he being Delivered out of the •and• of our enemies might serve him without Fear in holiness and righteousness before him all the days of our life.
And here Beloved let vs admire the greate goodnesse of our God and his exceeding mercy towards vs, who speaking to vs when time was in so great anger and indignation, Cursed is the earth for thy sake:
And Here beloved let us admire the great Goodness of our God and his exceeding mercy towards us, who speaking to us when time was in so great anger and Indignation, Cursed is the earth for thy sake:
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in sorrow shalt thou •ate of it all the daies of thy life (for in that he spake it to our first father Adam he spake it to vs to) doth sweeten as it were this curse againe by taking vs into his owne service,
in sorrow shalt thou •ate of it all the days of thy life (for in that he spoke it to our First father Adam he spoke it to us to) does sweeten as it were this curse again by taking us into his own service,
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Wherein what doe we else but even set at his owne table, either as David did at Sauls, or Mephibosheth at Davids. It was a vaine hope of Lamech therefore who vpon the birth of Noah his sonne, this sonne saith he shall comfort vs at touching the earth which the Lord hath cursed:
Wherein what do we Else but even Set At his own table, either as David did At Saul's, or Mephibosheth At Davids. It was a vain hope of Lamech Therefore who upon the birth of Noah his son, this son Says he shall Comfort us At touching the earth which the Lord hath cursed:
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I end this point with the words of Peter which he spake vnto our Saviour, somewhat vnadvisedlie I confesse in the case he then spake them but for our purpose very fitly, Master saith Peter it is good for vs to be here, right so say I, it is good indeed for vs to be here,
I end this point with the words of Peter which he spoke unto our Saviour, somewhat unadvisedly I confess in the case he then spoke them but for our purpose very fitly, Master Says Peter it is good for us to be Here, right so say I, it is good indeed for us to be Here,
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And thus much of the Matter of the Prophets Petition here, now as touching the Maner of making it which I told you was in these words, On thing haue I desired of the Lord which I will require, wherein I consider these points:
And thus much of the Matter of the prophets Petition Here, now as touching the Manner of making it which I told you was in these words, On thing have I desired of the Lord which I will require, wherein I Consider these points:
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thirdly, to illighten his vnderstāding that he might tread his waies aright: fourthly, to deliuer him from the malice and malitiousnes of his Adversaries:
Thirdly, to illighten his understanding that he might tread his ways aright: fourthly, to deliver him from the malice and maliciousness of his Adversaries:
or in the words immediatly following, • one Lord, one Faith, one Baptisme; or as it was said of our Saviours coate that it could not haue bin Tun••a vnlesse it had beene Vni•a, that is, one or els none;
or in the words immediately following, • one Lord, one Faith, one Baptism; or as it was said of our Saviors coat that it could not have been Tun••a unless it had been Vni•a, that is, one or Else none;
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like as our Saviour y saith of Maries choice One thing is needfull: Mary hath chosen the good part, and yet was Martha her sister to haue a childs part to:
like as our Saviour y Says of Mary's choice One thing is needful: Mary hath chosen the good part, and yet was Martha her sister to have a child's part to:
how great a reward was hers to bee that gaue so great entertainement to our Savior and that in the name of a Saviour to? For that shee beleeved in, him now it is more then manifest, in respect her Brother Lazaru• had now beene raised from the dead.
how great a reward was hers to bee that gave so great entertainment to our Saviour and that in the name of a Saviour to? For that she believed in, him now it is more then manifest, in respect her Brother Lazaru• had now been raised from the dead.
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Shall we now see his constancy in it? Or was it with him as with the Poet, quod petij • spo•nit, was the winde afterwards in another quarter? No, in no wise,
Shall we now see his constancy in it? Or was it with him as with the Poet, quod petij • spo•nit, was the wind afterwards in Another quarter? No, in no wise,
& therefore to the preterperfectence he addeth the future here, which I will require: Mens immota manet, his minde was stedfast, it was like Queene Elizabeths Semper eadem, Ever and never but the same. Which I will require.
& Therefore to the preterperfectence he adds the future Here, which I will require: Mens Immota manet, his mind was steadfast, it was like Queen Elizabeths Semper Same, Ever and never but the same. Which I will require.
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It was our Saviours question concerning the Baptist what went ye out into the wildernesse to see? A reed shaken with the wind? And what saith S. Gregorie is vnderstood by this reed,
It was our Saviors question Concerning the Baptist what went you out into the Wilderness to see? A reed shaken with the wind? And what Says S. Gregory is understood by this reed,
nor vigor, & therefore is it driven with every winde, right so a carnall man saith he that hath no pith of faith within him, no strength nor vertue of trueth whatsoever temptation comes vpon him, it not only bruseth, but breakes him to.
nor vigor, & Therefore is it driven with every wind, right so a carnal man Says he that hath no pith of faith within him, no strength nor virtue of truth whatsoever temptation comes upon him, it not only bruiseth, but breaks him to.
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The Baptist by our Saviours testimony was no vegitable of this nature, he was a huge high oke rather as deep in the root as he was high too, able to withstand any tempest whatsoever.
The Baptist by our Saviors testimony was no vegetable of this nature, he was a huge high oak rather as deep in the root as he was high too, able to withstand any tempest whatsoever.
For as the learned Interpreters gather of those words of Iohn the Baptist, This is he of whome I spake, that he had before made many Sermons concerning Iesus, so in that the Prophet here saith, One thing haue I desired, it may probably be gathered that he had desired it often times before,
For as the learned Interpreters gather of those words of John the Baptist, This is he of whom I spoke, that he had before made many Sermons Concerning Iesus, so in that the Prophet Here Says, One thing have I desired, it may probably be gathered that he had desired it often times before,
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in a word, He was like vnto his Patterne whose image he was, the eternal God, o• whome it is said in Malachy, I am the Lord ▪ I change not, Malachy the third, at the sixt vers.
in a word, He was like unto his Pattern whose image he was, the Eternal God, o• whom it is said in Malachy, I am the Lord ▪ I change not, Malachy the third, At the sixt vers.
And this was the Prophets Constancy, a vertue so verious, that as it was said of the Stoicks that they were Mares Philosophorum, the Male Philosophers of all the rest (but it was said but by a Stoicke ) so no vertue without this vertue but is as it were a Widdow.
And this was the prophets Constancy, a virtue so verious, that as it was said of the Stoics that they were Mares Philosophorum, the Male Philosophers of all the rest (but it was said but by a Stoic) so no virtue without this virtue but is as it were a Widow.
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Witnesse the three Theologicall Vertues, Faith, Hope, and Charitie, and what are they without this Constancie? Witnesse the foure Vertues Cardinal, Iustice, Prudence, Temperance, and Fortitude ▪ & without Constancie what are they? The Intellectuall and Morall Vertues are as Thomas Aquinas tels vs reduced to these seaven ▪ & therefore if these without Constancy are no more, no more are they.
Witness the three Theological Virtues, Faith, Hope, and Charity, and what Are they without this Constancy? Witness the foure Virtues Cardinal, justice, Prudence, Temperance, and Fortitude ▪ & without Constancy what Are they? The Intellectual and Moral Virtues Are as Thomas Aquinas tells us reduced to these seaven ▪ & Therefore if these without Constancy Are no more, no more Are they.
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then after we haue knowne it to turne from the Commandement giuen vnto vs. Howbeit here we must haue speciall care that we take not Quid pro Quo, one for another as many doe.
then After we have known it to turn from the Commandment given unto us Howbeit Here we must have special care that we take not Quid Pro Quo, one for Another as many doe.
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The vice that beares it selfe as the vertue of Constancie, no vice any vertue more, is the vice of Selfe will and Obstina•ie, a sowre and a sullen vice,
The vice that bears it self as the virtue of Constancy, no vice any virtue more, is the vice of Self will and Obstina•ie, a sour and a sullen vice,
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and on the left, Schismaticks and Papists. But vtterly to avoid this mocke vertue, this Alecto in deed in anothers likenesse, the safest and surest way, is to haue good ground for what we doe, not a particular spirit with the one,
and on the left, Schismatics and Papists. But utterly to avoid this mock virtue, this Alecto in deed in another's likeness, the Safest and Surest Way, is to have good ground for what we do, not a particular Spirit with the one,
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and for he was so stable and s•edfast in the same, the vertue which he had was not vice in vertues robes, it was vertues owne selfe the vertue of Constancie.
and for he was so stable and s•edfast in the same, the virtue which he had was not vice in Virtues robes, it was Virtues own self the virtue of Constancy.
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And thus much of his Constancie in this his desire, come we now to the Manifestation of this his desire to the world which • told you was in these words, I desired of the Lord.
And thus much of his Constancy in this his desire, come we now to the Manifestation of this his desire to the world which • told you was in these words, I desired of the Lord.
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There is a peece of a verse in Ovid more canonicall with a many, 〈 … 〉 I am more powerfull then all the verses or chapters either concerning the contrary throughout the whole Bible ▪ Benè qui latuit, benè vixit.
There is a piece of a verse in Ovid more canonical with a many, 〈 … 〉 I am more powerful then all the Verses or Chapters either Concerning the contrary throughout the Whole bible ▪ Benè qui Latuit, benè vixit.
or not at al to imploy the Talēts that God hath committed to our charge, is vngratefully to liken these times to the ticklish times of Nero, wherein sloth saith Tacitus was a vertue and to do• nothing the greatest wisdome of all.
or not At all to employ the Talents that God hath committed to our charge, is ungratefully to liken these times to the ticklish times of Nero, wherein sloth Says Tacitus was a virtue and to do• nothing the greatest Wisdom of all.
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Such wyzards in the end wil play but wyly beguily with themselues, who while they proceed in silence as speak• the same author from young men to aged, from aged to the graue, are like to make the next step from thence to hell if so be they be not there before.
Such wyzards in the end will play but wily beguily with themselves, who while they proceed in silence as speak• the same author from young men to aged, from aged to the graven, Are like to make the next step from thence to hell if so be they be not there before.
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& if we thinke this tongue of ours is not to be imployed in publique Assemblies as well as at hoame, let vs remember what was saide to Meroz by the Angel of the Lord, Curse ye Meroz said the Angel, curse the inhabitants thereof,
& if we think this tongue of ours is not to be employed in public Assemblies as well as At hoame, let us Remember what was said to Meroz by the Angel of the Lord, Curse you Meroz said the Angel, curse the inhabitants thereof,
We are now to come to the second point to wit the Reason of this Petition, which I told you was in these words, To behold the faire beauty of the Lord, and to visit his Temple.
We Are now to come to the second point to wit the Reason of this Petition, which I told you was in these words, To behold the fair beauty of the Lord, and to visit his Temple.
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Secondly, his Action, & that in these, To visit his Temple: Thirdly, the ioining of both together & that in the particle [ And ] To behold the faire beautie of the Lord, and, to visit •i• Temple.
Secondly, his Actium, & that in these, To visit his Temple: Thirdly, the joining of both together & that in the particle [ And ] To behold the fair beauty of the Lord, and, to visit •i• Temple.
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His Contemplation in respect of the Soule, his Action in respect of the Body, the Ioyning of both together in respect of both combind together, Body and Soule.
His Contemplation in respect of the Soul, his Actium in respect of the Body, the Joining of both together in respect of both combined together, Body and Soul.
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This day they say is Tuesday, for vpō a Tuesday they lost Limmirick, vpon a Tuesday they lost Wexford, vpon a Tuesday they lost Waterford, and vpō a Tuesday againe they lost Divelin. I and at a fift time too vpon a Tuesday it was, that they had a great overthrowe the Earle of Tumond that thē was being chiefe of all their troups ▪ But whatsoever may be said of that day concerning the Irish, sure I am that of this day a Tuesday too when time was,
This day they say is Tuesday, for upon a Tuesday they lost Limmirick, upon a Tuesday they lost Wexford, upon a Tuesday they lost Waterford, and upon a Tuesday again they lost Divelin. I and At a fift time too upon a Tuesday it was, that they had a great overthrow the Earl of Tumond that them was being chief of all their troops ▪ But whatsoever may be said of that day Concerning the Irish, sure I am that of this day a Tuesday too when time was,
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and the Seauententh should say as did the Holy day, vnlesse I had been so happy, thou hadst never been ▪ how might this Fift replie agai••, but if so be I had not beene, thou hadst never beene so happy.
and the Seventeenth should say as did the Holy day, unless I had been so happy, thou Hadst never been ▪ how might this Fift reply agai••, but if so be I had not been, thou Hadst never been so happy.
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Would it not haue beene said of our Land as was sometimes of Ierusalem, but of Ierusalem overthrowne, Is this the Country that men call the perfection of beauty,
Would it not have been said of our Land as was sometime of Ierusalem, but of Ierusalem overthrown, Is this the Country that men call the perfection of beauty,
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& the ioy of the whole earth? Might not our Mother this little Iland haue said, The Lord hath troden vnder foot al my valiant men in the midst of me, he hath called an Assembly against me to destroie my young men, the Lord hath troden the wine-presse vpon the Virgin the daughter of England.
& the joy of the Whole earth? Might not our Mother this little Island have said, The Lord hath trodden under foot all my valiant men in the midst of me, he hath called an Assembly against me to destroy my young men, the Lord hath trodden the winepress upon the Virgae the daughter of England.
Might not the Survivers of vs haue said, but alas who should haue survived? but yet if any should, might they not haue said with the same Prophet, The breath of our nostrils, the anointed of the Lord was taken in the nets, of whome we said vnder his shadow we shall be preserved? But thankes be to our God, there are evē in that Prophet other words which better fit vs,
Might not the Survivers of us have said, but alas who should have survived? but yet if any should, might they not have said with the same Prophet, The breath of our nostrils, the anointed of the Lord was taken in the nets, of whom we said under his shadow we shall be preserved? But thanks be to our God, there Are even in that Prophet other words which better fit us,
which this our Iland may also speake, and we the Inhabitants may speak also, It is the Lords mercies that we are not consumed, because his cōpassions faile not.
which this our Island may also speak, and we the Inhabitants may speak also, It is the lords Mercies that we Are not consumed, Because his compassions fail not.
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Et repetens, iterum { que }, iterum { que } monebo and he, that hath eares to heare let him heare, It is the Lords mercies that we are not consumed because his compassions faile not.
Et Repentance, iterum { que }, iterum { que } monebo and he, that hath ears to hear let him hear, It is the lords Mercies that we Are not consumed Because his compassions fail not.
Such the mercies of the Lord towards vs & his compassions so great, what greater recompence to be made him then to performe that very thing which the Prophet in this place doth desire, Even to dwel in the house of the Lord all the daies of our life.
Such the Mercies of the Lord towards us & his compassions so great, what greater recompense to be made him then to perform that very thing which the Prophet in this place does desire, Even to dwell in the house of the Lord all the days of our life.
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Wherefore as St Ierom in another case, Si tanti vitrum quāti margaritū, If so be glasse, saith he, be so much to be esteemed, of what estimation is a Pearle to be, so say I in this case,
Wherefore as Saint Jerom in Another case, Si tanti vitrum quāti margaritū, If so be glass, Says he, be so much to be esteemed, of what estimation is a Pearl to be, so say I in this case,
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Nor let me now seem contrary to my selfe for that I cal that Tabernacle a Temple of glasse in respect of our Churches, seeing it is in that respect that I only call it so,
Nor let me now seem contrary to my self for that I call that Tabernacle a Temple of glass in respect of our Churches, seeing it is in that respect that I only call it so,
as a candle in respect of a lampe, saith St Ierom, is nothing to be decoūted of, a lampe in respect of a starre why it giues no light at all, compare the starre, with the Moone and the starre is obscure, set the Moone, againe by the Sun,
as a candle in respect of a lamp, Says Saint Jerom, is nothing to be decounted of, a lamp in respect of a star why it gives no Light At all, compare the star, with the Moon and the star is Obscure, Set the Moon, again by the Sun,
and so was the candle of this Tabernacle in respect of our Lampe, the lampe of this Tabernacle in respect of our Star, the starre of this Tabernacle in respect of our Moon, the Moone of this Tabernacle in respect of our Sun, in a word the Sun of this Tabernacle in respect of our Christ, or which is all one in effect our Christian Congregations. And doe we yet doubt to make them our chiefe desire ▪ In making them our chiefe desire we may happily get more by it then indeed we doe desire.
and so was the candle of this Tabernacle in respect of our Lamp, the lamp of this Tabernacle in respect of our Star, the star of this Tabernacle in respect of our Moon, the Moon of this Tabernacle in respect of our Sun, in a word the Sun of this Tabernacle in respect of our christ, or which is all one in Effect our Christian Congregations. And do we yet doubt to make them our chief desire ▪ In making them our chief desire we may happily get more by it then indeed we do desire.
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You know what was said to Salomon when he asked wisdome of the Lord ▪ Because, saith the Lord, thou hast asked this thing and hast not asked for thy selfe long life,
You know what was said to Solomon when he asked Wisdom of the Lord ▪ Because, Says the Lord, thou hast asked this thing and hast not asked for thy self long life,
Thus fell it out with St Austens mother too, shee desired that shee might but see her Sonne a Christian Catholicke before her death (marke I pray you the phrase of those times, a Christian Catholike, wherevpon Pacianus, Christian is my name, saith he, Catholick my surname, and St Austen elsewhere, by the goodnesse of Christ, saith he, we for our pares are Christian Catholickes, not the only stile now adaies a Catholicke Roman, or no Catholike ) but shee but desired to see him a Christian Catholike before her death, and my God, saith she to her Sonne S. Austen ▪ hath given me more abundantly then I desired,
Thus fell it out with Saint Austen's mother too, she desired that she might but see her Son a Christian Catholic before her death (mark I pray you the phrase of those times, a Christian Catholic, whereupon Pacianus, Christian is my name, Says he, Catholic my surname, and Saint Austen elsewhere, by the Goodness of christ, Says he, we for our pares Are Christian Catholics, not the only style now adais a Catholic Roman, or no Catholic) but she but desired to see him a Christian Catholic before her death, and my God, Says she to her Son S. Austen ▪ hath given me more abundantly then I desired,
seene I haue, though not the Popish Mufftie him selfe, yet his Pavillions and his Tents, I meane a many Assemblies and Congregations of his, where I am sure but as few words as Porpheries Pradicables with vnderstanding ▪ if the Apostle S. P•ule were not mistaken ▪ would to those Assemblies hauedone more good;
seen I have, though not the Popish Mufftie him self, yet his Pavilions and his Tents, I mean a many Assemblies and Congregations of his, where I am sure but as few words as Porpheries Pradicables with understanding ▪ if the Apostle S. P•ule were not mistaken ▪ would to those Assemblies hauedone more good;
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then those many thousandes ••at then were vttered by so many Blacke Birds there, so many Parrets, so many Crowes, and Pyes, not vnderstanding what they saide or sung, the similitudes are S. Austens. And now I haue said thus much let me go a little further ▪ and speake vnto you a little more concerning those our Adversaries, vpon whom had I looke with a carnall eye, I should say I confesse,
then those many thousandes ••at then were uttered by so many Black Birds there, so many Parrots, so many Crows, and Pies, not understanding what they said or sung, the Similitudes Are S. Austen's. And now I have said thus much let me go a little further ▪ and speak unto you a little more Concerning those our Adversaries, upon whom had I look with a carnal eye, I should say I confess,
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right so say I with Caleb, Rebel not you against the Lord, neither feare ye the people of that Land for they are but bread for vs, their shield is departed from them,
right so say I with Caleb, Rebel not you against the Lord, neither Fear you the people of that Land for they Are but bred for us, their shield is departed from them,
The greater cause haue we to proclaime this desire of ours vnto the world mauger all the banded Forces of all the Romanists whatsoever, who what haue they Pamphlet•ed against our Publique Service, or our Religion therein contained which hath not beene fully answered,
The greater cause have we to proclaim this desire of ours unto the world maugre all the banded Forces of all the Romanists whatsoever, who what have they Pamphlet•ed against our Public Service, or our Religion therein contained which hath not been Fully answered,
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Their Proofes are reproved, their Disproofes confuted, their Rockes vndermined, their Fortresses overthrowne, their Parlaments repealed, their Chalenges answered, their Replies reioined vnto, their Reioinders disiointed.
Their Proofs Are reproved, their Disproofs confuted, their Rocks undermined, their Fortresses overthrown, their Parliaments repealed, their Challenges answered, their Replies rejoined unto, their Rejoinders disjointed.
True it is they rest not satisfied, nor is it likely they ever will, Rana, saith St ▪ Austen, est l•quaciss•ma vanites, nothing so full of tattle as Folly,
True it is they rest not satisfied, nor is it likely they ever will, Rana, Says Saint ▪ Austen, est l•quaciss•ma vanities, nothing so full of tattle as Folly,
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Why, but shall I let them goe then, and die in their error? that were a cruell kind of compassion, let their error die in them rather, Moriatur error, vivat homo, saith St Austen, slay the error, saue the man.
Why, but shall I let them go then, and die in their error? that were a cruel kind of compassion, let their error die in them rather, Moriatur error, vivat homo, Says Saint Austen, slay the error, save the man.
And will you thē behold their error? O, say they, vnlesse there be Sermons, what beautie is there in our Churches? why should we take so much paines to goe so often vnto them? The Scriptures that there are read we can read our selues at home, we can pray those Prayers at home too, haue we but the Psalter & Bible in our houses, what beauty haue we not that there is to be had? So say they indeed that little knowe or what is Beautie, or what is Service, or what are Sermons, or the Minister of God,
And will you them behold their error? O, say they, unless there be Sermons, what beauty is there in our Churches? why should we take so much pains to go so often unto them? The Scriptures that there Are read we can read our selves At home, we can pray those Prayers At home too, have we but the Psalter & bible in our houses, what beauty have we not that there is to be had? So say they indeed that little know or what is Beauty, or what is Service, or what Are Sermons, or the Minister of God,
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or intruth these Churches. For if fo be they did, would they thus speake? would they huddle vp together so many Soleci•mes? would they first compare their Houses to the proper & peculiar House of God? themselues vnto his Ministers? their private prayer to the Publicke? and debase Publicke Prayer so much as to make it so much inferiour vnto Sermons? why what other Gospell preach our Sermons then that which our Service delivers to them? If in their own house where but two or three be gathered together, the Lord (it may be) is in the midst,
or in these Churches. For if foe be they did, would they thus speak? would they huddle up together so many Soleci•mes? would they First compare their Houses to the proper & peculiar House of God? themselves unto his Ministers? their private prayer to the Public? and debase Public Prayer so much as to make it so much inferior unto Sermons? why what other Gospel preach our Sermons then that which our Service delivers to them? If in their own house where but two or three be gathered together, the Lord (it may be) is in the midst,
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But I am perswaded better things of you Beloved though I now thus speake, the rather for that a many of you (I may say it of my owne experience) visit so well the Lords house at the vsuall times of Divine Service, so that I may now say as saide the Apostle in his Epistle to the Thessalonians, We are perswaded of you through the Lord that you both doe,
But I am persuaded better things of you beloved though I now thus speak, the rather for that a many of you (I may say it of my own experience) visit so well the lords house At the usual times of Divine Service, so that I may now say as said the Apostle in his Epistle to the Thessalonians, We Are persuaded of you through the Lord that you both do,
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when vpon the parting of Body and Soule we shalbe sped frō this House of Praier here on earth, to that higher house aboue, the House of Praises in Heaven, where with Cherubins & Seraphins continually crying Holy, Holy, Holy Lord God of Saboth, we shall all of vs be satisfied with the plenteousnesse of that house. I wil end with that of Austen who ending a Tract of his with the words of this my Text doth thus descant thervpō, Let thy Soule saith S. Austen say, One thing haue I desired of the Lord which I will require,
when upon the parting of Body and Soul we shall sped from this House of Prayer Here on earth, to that higher house above, the House of Praises in Heaven, where with Cherubim & Seraphim continually crying Holy, Holy, Holy Lord God of Sabbath, we shall all of us be satisfied with the plenteousness of that house. I will end with that of Austen who ending a Tract of his with the words of this my Text does thus descant thereupon, Let thy Soul Says S. Austen say, One thing have I desired of the Lord which I will require,
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The same Lord so blesse vs, and the seed that hath beene sowen, that with you of the poorer sort the Cares of this world, with you of the wealthier, the deceitfulnes of your riches, with either of you of ether sort the lusts of other things growe not vp like thornes and choake it.
The same Lord so bless us, and the seed that hath been sown, that with you of the Poorer sort the Cares of this world, with you of the wealthier, the deceitfulness of your riches, with either of you of either sort the Lustiest of other things grow not up like thorns and choke it.
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even that I may dwel in the house of the Lord all the daies of my life, to beholde the faire beauty of the Lord and to visit his Temple. Psalm. 27. ver. 4. IT is not long since Right wor and dearely beloved in our Savior Christ, that my course comming in order to execute the Priests Office before the Lord in this kind, I made my choise of these few words to be intreated of at that time.
even that I may dwell in the house of the Lord all the days of my life, to behold the fair beauty of the Lord and to visit his Temple. Psalm. 27. ver. 4. IT is not long since Right wor and dearly Beloved in our Saviour christ, that my course coming in order to execute the Priests Office before the Lord in this kind, I made my choice of these few words to be entreated of At that time.
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When by the assistance of the same Lord hauing multiplied the self-same words into as many more wordes as tooke vp the space of a whole houre, there was yet behind some overplus, such as at that time could not bee disposed of,
When by the assistance of the same Lord having multiplied the selfsame words into as many more words as took up the Molle of a Whole hour, there was yet behind Some overplus, such as At that time could not be disposed of,
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Which opportunitie now come by reason of the Solemnity of this Day which requireth at our hands a more then ordinarie respect, I am now come with that overplus & as it were the fragments that were left, that nothing be lost as speakes our Saviour, Iohn the sixt at the twelfe verse.
Which opportunity now come by reason of the Solemnity of this Day which requires At our hands a more then ordinary respect, I am now come with that overplus & as it were the fragments that were left, that nothing be lost as speaks our Saviour, John the sixt At the twelfe verse.
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When first I handled then these words, you that were present may remember, you that were not are now to know, that I thē devided the same into two especiall points.
When First I handled then these words, you that were present may Remember, you that were not Are now to know, that I them divided the same into two especial points.
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Secondly, the Priestes: Thirdly, the People. The Things performed was the publike solemnitie of the worship of God, both in the Word and Sacraments, & Sacrifices, & Praier, and Praises. And of every of these in their severall order,
Secondly, the Priests: Thirdly, the People. The Things performed was the public solemnity of the worship of God, both in the Word and Sacraments, & Sacrifices, & Prayer, and Praises. And of every of these in their several order,
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for my partam quite of an other minde, and perswade my selfe that the partie not knowing in that case what to say, thought good to say somewhat yet least he should haue beene thought by his Opponēt to haue been put to a non plus. For indeed to say the truth saith Lactantius, in so few words then vttered,
for my partam quite of an other mind, and persuade my self that the party not knowing in that case what to say, Thought good to say somewhat yet lest he should have been Thought by his Opponent to have been put to a non plus. For indeed to say the truth Says Lactantius, in so few words then uttered,
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how many solecismes shall we find, & those no, meane ones neither? As first in that he referred the whole duty of man only to the eye of man, to the minde of man nothing at all,
how many solecisms shall we find, & those no, mean ones neither? As First in that he referred the Whole duty of man only to the eye of man, to the mind of man nothing At all,
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and how if Anaxagor as had bin blind saith he, shoulde he therevpon haue had in this worlde nothing to do? Againe saith Lactantius the other partes of the Body had they no offices to performe? Besides that the chiefe Soveraignety seems rather in the eares saith he then in the eies,
and how if Anaxagor as had been blind Says he, should he thereupon have had in this world nothing to do? Again Says Lactantius the other parts of the Body had they no Offices to perform? Beside that the chief Sovereignty seems rather in the ears Says he then in the eyes,
That which Lactantius there aimes at, namelie that the Creator of Heaven should haue beene respected not the Creature which was Heaven, at least wile before the Creature, is respected no doubt by our Prophet here, in regard of whom it principally is that he acknowledgeth here so faire a beauty.
That which Lactantius there aims At, namely that the Creator of Heaven should have been respected not the Creature which was Heaven, At least wile before the Creature, is respected no doubt by our Prophet Here, in regard of whom it principally is that he acknowledgeth Here so fair a beauty.
For what is it that makes the Court more glorious then all places and assemblies in the Land besides, Is it not the presence of the King? Doublesse where the King is, there is the Court,
For what is it that makes the Court more glorious then all places and assemblies in the Land beside, Is it not the presence of the King? Doublesse where the King is, there is the Court,
Now that the King of Kings here was, witnes that of the Book of Numbers wherein it is said that whē Moses went into the Tabernacle to speak with God, he hard the voice of one speaking vnto him from the mercy seat that was vpon the Arke betweene the two Cherubins.
Now that the King of Kings Here was, witness that of the Book of Numbers wherein it is said that when Moses went into the Tabernacle to speak with God, he hard the voice of one speaking unto him from the mercy seat that was upon the Ark between the two Cherubim.
Hence that of this our Prophet in another of his Psalmes, Here oh thou shepheard of Israel, thou that leadest Ioseph like a sheepe, shew thyselfe also thou that settest vpon the Cherubins.
Hence that of this our Prophet in Another of his Psalms, Here o thou shepherd of Israel, thou that Leadest Ioseph like a sheep, show thyself also thou that settest upon the Cherubim.
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And as in these two Psalms he is said to set, so in other places of holy Scriptures he is said to dwell betweene the Cherubins, both these tearmes Setting & Dwelling signifying vnto thē his presence there.
And as in these two Psalms he is said to Set, so in other places of holy Scriptures he is said to dwell between the Cherubim, both these terms Setting & Dwelling signifying unto them his presence there.
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They were the holy one of God, and had as Moses saith the Vrim and Thummim, that is, Light and Perfection, the one signifying their Knowledge, the other their Life and Conversation.
They were the holy one of God, and had as Moses Says the Urim and Thummim, that is, Light and Perfection, the one signifying their Knowledge, the other their Life and Conversation.
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if so be we call to mind what the sonne of Syrac said cōcerning one of them namely Simon the soone of Onias. He was, saith the sonne of Syrac, as the morning starre in the midst of a cloud,
if so be we call to mind what the son of Syracuse said Concerning one of them namely Simon the soon of Onias. He was, Says the son of Syracuse, as the morning star in the midst of a cloud,
and as afaire Oliue tree that is fruitfull, and as a Cypresse tree which groweth vp to the cloudes When he put on the garment of honour and was clothed with all beauty he went vp to the holy Altar & made the garment of holynesse honourable.
and as afaire Olive tree that is fruitful, and as a Cypress tree which grows up to the Clouds When he put on the garment of honour and was clothed with all beauty he went up to the holy Altar & made the garment of holiness honourable.
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When he looke the portions out of the Priests h•nds he himselfe stood by the hearth of the Altar compassed with hi• Bretheren round about as the branches doe the Cedar tree in L•••nus,
When he look the portions out of the Priests h•nds he himself stood by the hearth of the Altar compassed with hi• Brethren round about as the branches do the Cedar tree in L•••nus,
Concerning the presence of the People, if so be in civil Societies wheras they are orderly pyld together and they are not a tabble or a rout, it is no small beautie which in such Societies is to be seene,
Concerning the presence of the People, if so be in civil Societies whereas they Are orderly pyld together and they Are not a tabble or a rout, it is no small beauty which in such Societies is to be seen,
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how much more was the beautie in those Assemblies in so peculiar a People as that was. One Tim•the•• a Captain• of Athe•s being demanded by Themistooles what was the greatest ioy that ever he had in all his life, It was, saith he, when in the Olympian games beginning to play my Prize, the whole Theater there present behold me with their eies.
how much more was the beauty in those Assemblies in so peculiar a People as that was. One Tim•the•• a Captain• of Athe•s being demanded by Themistooles what was the greatest joy that ever he had in all his life, It was, Says he, when in the Olympian games beginning to play my Prize, the Whole Theater there present behold me with their eyes.
and now were entred into the Senate, They Liv. Det. 1 l 5. seemed vnto them at the first like the Images of the Gods, of such a goodly presence they were.
and now were entered into the Senate, They Liv. Det. 1 l 5. seemed unto them At the First like the Images of the God's, of such a goodly presence they were.
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Nor was it preiudiciall to this beauty that there was perhaps in those Assemblies much cockle among the wheat, the bad among the good, all as speakes the Apostle St Paule, not being Israel that were of Israel,
Nor was it prejudicial to this beauty that there was perhaps in those Assemblies much cockle among the wheat, the bad among the good, all as speaks the Apostle Saint Paul, not being Israel that were of Israel,
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The Thing• performed in these Assembles wherein this Beautie did consist, was as I said the Publique Solemnitie of the honour and service of God, both in his word, & Sacraments, and Sacrifices, and Prayer, and Praises: and indeed admirable was the beauty in every of these particulars being beheld with spirituall eyes ▪ As first & formost in the word, to consider how the eternall God at sundry times 〈 … 〉 in divers manners spake vnto them by the Prophets.
The Thing• performed in these Assembles wherein this Beauty did consist, was as I said the Public Solemnity of the honour and service of God, both in his word, & Sacraments, and Sacrifices, and Prayer, and Praises: and indeed admirable was the beauty in every of these particulars being beheld with spiritual eyes ▪ As First & foremost in the word, to Consider how the Eternal God At sundry times 〈 … 〉 in diverse manners spoke unto them by the prophets.
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I say themselues committed, and yet Placidum pecus, in { que } tuendos Natum homines, the milde and gentle Sheep, Animal sine fraude, dolis { que }, the innocent & harmelesse Oxe, they forsooth must die the death.
I say themselves committed, and yet Placidum pecus, in { que } tuendos Natum homines, the mild and gentle Sheep, Animal sine fraud, dolis { que }, the innocent & harmless Ox, they forsooth must die the death.
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Lastly in their Praises to cōsider how they praysed God in his holines, praised him in the firmament of his power, praised him in his noble acts, praised him according to his excellent greatnes, praised him in the sound of the trūpet, praised him vpon the Lute & harp, praised him in the Cymbals & Daunces, praised him vpon the strings and Pipe, praised him vpō the well tuned Cymbals, praised him vpon the lowd Cymbals.
Lastly in their Praises to Consider how they praised God in his holiness, praised him in the firmament of his power, praised him in his noble acts, praised him according to his excellent greatness, praised him in the found of the trumpet, praised him upon the Lute & harp, praised him in the Cymbals & Dances, praised him upon the strings and Pipe, praised him upon the well tuned Cymbals, praised him upon the loud Cymbals.
And thus much of the Faire Beauty in respect of the Things performed in those Assemblies: nowe as touching the Power and Force this Faire Beauty had, which was as you may remember the seconde point to be observed.
And thus much of the Fair Beauty in respect of the Things performed in those Assemblies: now as touching the Power and Force this Fair Beauty had, which was as you may Remember the seconde point to be observed.
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if so be we do consider howe it ravished this our Prophet, Body, and Soule. First his Soule, and that by way of Contemplation, To behold the Faire Beauty of the Lord:
if so be we do Consider how it ravished this our Prophet, Body, and Soul. First his Soul, and that by Way of Contemplation, To behold the Fair Beauty of the Lord:
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Thirdly in that it caused him to ioine them both togither, & that in the particle, And To beholde the faire beauty of the Lord and to visit his Temple.
Thirdly in that it caused him to join them both together, & that in the particle, And To behold the fair beauty of the Lord and to visit his Temple.
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Great is the Power of Beauty though it be but worldly beauty such as is the beauty of womē, Is not the king saith Zorobabel great in his power? Doe not all regions feare to touch him? Yet I saw him and Apame the kings concubine, the daughter of the famous Bartacus, sitting on the right hand of the king.
Great is the Power of Beauty though it be but worldly beauty such as is the beauty of women, Is not the King Says Zerubbabel great in his power? Do not all regions Fear to touch him? Yet I saw him and Apame the Kings concubine, the daughter of the famous Bartacus, sitting on the right hand of the King.
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& bones, things most hideous to be beheld, & that which Diseases some times, alwaies Age doth deforme, the power and force therof is so great, what may we think of this Beauty which was ever the selfe same,
& bones, things most hideous to be beheld, & that which Diseases Some times, always Age does deform, the power and force thereof is so great, what may we think of this Beauty which was ever the self same,
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as in Davids long before, nay much more fresh & glorious, having a most beautifull Temple to adorne it, the Temple of Ierusalem. Howbeit here we are to note that the beauty here specified was not outward so much as within,
as in Davids long before, nay much more fresh & glorious, having a most beautiful Temple to adorn it, the Temple of Ierusalem. Howbeit Here we Are to note that the beauty Here specified was not outward so much as within,
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and therefore needed an inward eie, the eie of Contemplation. The Kings daughter saith the Prophet is all glorious within, quite contrary to worldly beauty.
and Therefore needed an inward eye, the eye of Contemplation. The Kings daughter Says the Prophet is all glorious within, quite contrary to worldly beauty.
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Worldly beauty as you hard even nowe reacheth no further then to the skin, to the outward Superficies, It may be faire without and foule within, much like to the Egiptian Temples which were marvellous beautifull without, but within insteed of a God, they had a Crocodile,
Worldly beauty as you hard even now reaches no further then to the skin, to the outward Superficies, It may be fair without and foul within, much like to the Egyptian Temples which were marvellous beautiful without, but within instead of a God, they had a Crocodile,
And thus much for the Prophets eie, the Eie of Contemplation: not the eie he behelde when time was the beauty of Bathsheba with, no he was now blinde on that side,
And thus much for the prophets eye, the Eye of Contemplation: not the eye he beheld when time was the beauty of Bathsheba with, no he was now blind on that side,
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The thing I noted here was that it ravished his Body to, and that by way of Action, & that in causing him to take the paines to go himselfe in person thither,
The thing I noted Here was that it ravished his Body to, and that by Way of Actium, & that in causing him to take the pains to go himself in person thither,
It is by a kind of figure then that it is •earmed here the Temple, like as S. Ierome vpon Ezechiel, we in steede of the cittie Noe saith he, haue translated it Alexandria; for that it was afterward so called;
It is by a kind of figure then that it is •earmed Here the Temple, like as S. Jerome upon Ezechiel, we in steed of the City No Says he, have translated it Alexandria; for that it was afterwards so called;
and S. Austin to this purpose, we heare that Christs disciples were bidden to the mariage at Ca•a in Galylie, not that they were his disciples then and that at that time,
and S. Austin to this purpose, we hear that Christ Disciples were bidden to the marriage At Ca•a in Galilee, not that they were his Disciples then and that At that time,
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The verbe To visit being a frequētatiue intimates vnto vs the frequency of the Prophet Davids going to that Temple, his frequencie of going thither the fervency of his desire.
The verb To visit being a frequentative intimates unto us the frequency of the Prophet Davids going to that Temple, his frequency of going thither the fervency of his desire.
Concerning his frequēcy of going thither it was well observed by the Philosopher that a habit is not gotten 〈 … 〉 only action, no more then one faire he speaks ▪ in an other case, or one faire day makes a summer.
Concerning his frequency of going thither it was well observed by the Philosopher that a habit is not got 〈 … 〉 only actium, no more then one fair he speaks ▪ in an other case, or one fair day makes a summer.
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It •as wel observed by him in another place, that it it not the multiplicity of actions neither that doeth denominate the party vertuous but if he do them vertuously:
It •as well observed by him in Another place, that it it not the Multiplicity of actions neither that doth denominate the party virtuous but if he do them virtuously:
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In regard whereof the Canonists were wont to say that God was the rewarder of Adverbs, not of Nownes, and our Saviour to this purpose, If thy eie be single, thy whole body shalbe light,
In regard whereof the Canonists were wont to say that God was the rewarder of Adverbs, not of Nouns, and our Saviour to this purpose, If thy eye be single, thy Whole body shall Light,
These two pointes the one of Multiplicity the other of Quality are both of them intimated here in this single sole word of Visiting: To Visit implyeth both;
These two points the one of multiplicity the other of Quality Are both of them intimated Here in this single sole word of Visiting: To Visit Implies both;
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And there fore what the Apostle saith of m•ried folkes, Defraud not one another except it be with consent for a time that you may giue your selues to fasting and praier,
And there before what the Apostle Says of m•ried folks, Defraud not one Another except it be with consent for a time that you may give your selves to fasting and prayer,
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and againe come togither that Sathan tempt you not for your incontinency, may not ••fitly be applied as to the two liues the Contemplatiur and Actiue in generall,
and again come together that Sathan tempt you not for your incontinency, may not ••fitly be applied as to the two lives the Contemplatiur and Active in general,
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With consent indeed they often times defraud one another, that so they may giue themselues to fasting and prayer, and what is this but the Life Contemplatiue? But afterwards they come together againe,
With consent indeed they often times defraud one Another, that so they may give themselves to fasting and prayer, and what is this but the Life Contemplative? But afterwards they come together again,
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and are carefull for things convensent for them, and this is the Life Actiue. These two severall liues the Actiue and Contemplatiue haue had their severall welwillers from the beginning of the world to this day,
and Are careful for things convensent for them, and this is the Life Active. These two several lives the Active and Contemplative have had their several wellwillers from the beginning of the world to this day,
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Much I confesse may be spoken in the behalfe of either of thē, but when all comes to all, the Life that ioines them both together and vnites these two Roses, the White as it were and the Red, is the Life in my opinion best accepted with God and man.
Much I confess may be spoken in the behalf of either of them, but when all comes to all, the Life that joins them both together and unites these two Roses, the White as it were and the Read, is the Life in my opinion best accepted with God and man.
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I appeale in this case to Antiquitie it selfe, which tooke such strict order that very Monks who had be•aken themselues to Contemplation, should not be labourlesse notwithstanding;
I appeal in this case to Antiquity it self, which took such strict order that very Monks who had be•aken themselves to Contemplation, should not be labourless notwithstanding;
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Howbeit the Action here meant by the Prophet in this place, is not an Action of this nature, it was to vse his feet not his hands, especially his hands in a Mechanicall kind of sort.
Howbeit the Actium Here meant by the Prophet in this place, is not an Actium of this nature, it was to use his feet not his hands, especially his hands in a Mechanical kind of sort.
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Hence it is that he so often voweth vnto God the sacrifice of praise and thanksgiving in the Congregation, that he so earnestly exhorteth others to sing praises to the Lord in his Courts, in his Sanctuary, before the Memoriall of his Holinesse, and so much complaineth of his owne vncomfortable exile, wherein although he sustained many most grievous indignities,
Hence it is that he so often Voweth unto God the sacrifice of praise and thanksgiving in the Congregation, that he so earnestly exhorteth Others to sing praises to the Lord in his Courts, in his Sanctuary, before the Memorial of his Holiness, and so much Complaineth of his own uncomfortable exile, wherein although he sustained many most grievous indignities,
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and indured the want of sundry both pleasures and honours before enioyed, yet as if this one were his only griese and the rest not felt, his speeches are all of the heavenly benefit of Publike Assemblies, and the happinesse of such as had free accesse therevnto.
and endured the want of sundry both pleasures and honours before enjoyed, yet as if this one were his only griese and the rest not felt, his Speeches Are all of the heavenly benefit of Public Assemblies, and the happiness of such as had free access thereunto.
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And as the Prophet here in this place thus ioineth them together, so doubt lesse no good Professor that liued in those times but also did the like, ioyning and coupling both together,
And as the Prophet Here in this place thus Joineth them together, so doubt less no good Professor that lived in those times but also did the like, joining and coupling both together,
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And thus much of the Reason of the Prophets Petition in this place, the Beautie of the Church that so much moved him to be so desirous to goe to Church.
And thus much of the Reason of the prophets Petition in this place, the Beauty of the Church that so much moved him to be so desirous to go to Church.
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& to come to the marke it selfe whereat I first aimed when I first made choise of this Text. To behold the faire beauty of the Lord and to visit his Temple.
& to come to the mark it self whereat I First aimed when I First made choice of this Text. To behold the fair beauty of the Lord and to visit his Temple.
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Little wrong was done to Saul by the woman of Israel when they made it the burden of their song, Saul hath slaine his thousand, and David his ten thousand.
Little wrong was done to Saul by the woman of Israel when they made it the burden of their song, Saul hath slain his thousand, and David his ten thousand.
There is no greater Prophet then Iohn, saith he, among them that are begotten of women, neverthelesse he that is least in the kingdome of God is greater then he, the kingdome of God being there taken as the kingdome of heauen, Matthew the third at the second verse,
There is no greater Prophet then John, Says he, among them that Are begotten of women, nevertheless he that is least in the Kingdom of God is greater then he, the Kingdom of God being there taken as the Kingdom of heaven, Matthew the third At the second verse,
if so be we preferre before it the Beautie of our Temples. The Beauty I told you of this Temple consisted in two points, First in regard of the Parties that there were present:
if so be we prefer before it the Beauty of our Temples. The Beauty I told you of this Temple consisted in two points, First in regard of the Parties that there were present:
The Parties present were first the Lord himselfe, then the Priests, thē the People. The Things performed in those Assemblies was the Publique Solemnitie of Gods worship both in the Word, and Sacraments, and Sacrifices, and Prayer, and Prayses: and doth not the Church of God whereof our Assemblies are every of them parts and parcels, of the selfe same nature the Church is,
The Parties present were First the Lord himself, then the Priests, them the People. The Things performed in those Assemblies was the Public Solemnity of God's worship both in the Word, and Sacraments, and Sacrifices, and Prayer, and Praises: and does not the Church of God whereof our Assemblies Are every of them parts and parcels, of the self same nature the Church is,
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evē the meanest Assembly that is (so it be a Congregation) doth not the Church I say so far ▪ excell that Synagogue as the Sunne in his brightnesse the meanest starre? Begin wee first of all with Gods presence,
even the Meanest Assembly that is (so it be a Congregation) does not the Church I say so Far ▪ excel that Synagogue as the Sun in his brightness the Meanest star? Begin we First of all with God's presence,
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and is it not more in Christian Assemblies thē it was to the Israelits in that Temple: At sundrie times and in diuers maners saith the Apostle to the Hebrews God spake in the old time to our Fathers by the Prophets, in these last dais he hath spoken to vs b• … S•nne:
and is it not more in Christian Assemblies them it was to the Israelites in that Temple: At sundry times and in diverse manners Says the Apostle to the Hebrews God spoke in the old time to our Father's by the prophets, in these last dais he hath spoken to us b• … S•nne:
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and was not the same voice of the same God hard also in the new Testament first vpō the baptisme of our Savior, Matthew the third at the seavēteenth vers, secondly, at another time Iohn the 12 at the eight and twenty verse? True it is, it was at those times, it was then, it is not now,
and was not the same voice of the same God hard also in the new Testament First upon the Baptism of our Saviour, Matthew the third At the seavēteenth vers, secondly, At Another time John the 12 At the eight and twenty verse? True it is, it was At those times, it was then, it is not now,
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howbeit as S. Austen in the matter of the Tongues, To one that should say saith he if thou hast received the Holy Ghost why then speakest thou not as did the Apostles with diversity of tongues, thou mayst answer him againe, yes, I speak with diversity of tongues,
howbeit as S. Austen in the matter of the Tongues, To one that should say Says he if thou hast received the Holy Ghost why then Speakest thou not as did the Apostles with diversity of tongues, thou Mayest answer him again, yes, I speak with diversity of tongues,
Nowe as wee haue God the father here, the first Person in Trinity, so haue we here God the sonne to, even as he testified of himselfe, where two or three saith he are gathered togither in my name, there am I in the midst of thē.
Now as we have God the father Here, the First Person in Trinity, so have we Here God the son to, even as he testified of himself, where two or three Says he Are gathered together in my name, there am I in the midst of them.
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True it is they had in their Temple this Trinity as well as we, the Father, and Sonne, and Holy Ghost, for they were but one God both then, & now, & ever;
True it is they had in their Temple this Trinity as well as we, the Father, and Son, and Holy Ghost, for they were but one God both then, & now, & ever;
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but come to the manner of their being there, & being with vs in our Assemblies, and it was a ridle to the Iewes, we that haue plowed with Sampsons heyfer, that is, with the holy Scriptures, haue easily found it out.
but come to the manner of their being there, & being with us in our Assemblies, and it was a riddle to the Iewes, we that have plowed with Sampsons heifer, that is, with the holy Scriptures, have Easily found it out.
Over and besides the Holy Trinity, we haue the Angels to, here present, in regard of whom the Apostle in his Epistle to the Corinthians, The woman ought to haue power on her head, that is, to haue her head covered, because of the Angels. Nor are they present only as Spectators,
Over and beside the Holy Trinity, we have the Angels to, Here present, in regard of whom the Apostle in his Epistle to the Corinthians, The woman ought to have power on her head, that is, to have her head covered, Because of the Angels. Nor Are they present only as Spectators,
but they assist vs after a sort, I they solace themselues in the beauty of this house according to that of S t Peter, The which things the Angels desire to behold:
but they assist us After a sort, I they solace themselves in the beauty of this house according to that of S tO Peter, The which things the Angels desire to behold:
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Concerning the other Parties that were present, namely the Priestes and People, how infinitly in each of them doe we Christians out strip the Iewes? First concerning our Priests they are not in deede so gorgeous in attire as they were,
Concerning the other Parties that were present, namely the Priests and People, how infinitely in each of them do we Christians out strip the Iewes? First Concerning our Priests they Are not in deed so gorgeous in attire as they were,
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but being Ministers of better things, how are they more beautifull notwithstanding? How beautifull saith the Apostle are the feet of them wh•ch bring glad tidings of peace,
but being Ministers of better things, how Are they more beautiful notwithstanding? How beautiful Says the Apostle Are the feet of them wh•ch bring glad tidings of peace,
and bring glad tidings of good things? And S t Chrysostome, he compares thē in one place to the Angels, in another place he prefers them farre before thē.
and bring glad tidings of good things? And S tO Chrysostom, he compares them in one place to the Angels, in Another place he prefers them Far before them.
S. Iohn the Asians, S. Andrew the Achaians, S. Matthew the Ethiopians, S. Philip the Phrygians, S. Bartholmew the Indians, S. Thomas the Parthians, and so forth, their soūd saith the Apostle went out through all the earth,
S. John the Asians, S. Andrew the Achaians, S. Matthew the Ethiopians, S. Philip the Phrygians, S. Bartholomew the Indians, S. Thomas the Parthians, and so forth, their found Says the Apostle went out through all the earth,
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as S. Austen seemes to be of opinion, yet hath every Nation now, or at the least wise hath had the benefit of that doctrine which the Apostle delivered to those nations that in their owne persons they then visited.
as S. Austen seems to be of opinion, yet hath every nation now, or At the least wise hath had the benefit of that Doctrine which the Apostle Delivered to those Nations that in their own Persons they then visited.
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We may well adde vnto this point that peculiar honour and testimoniall that is given vnto Christians in that they are saide so many times to bee themselues the Temple of God, I every of them in particular in regard of their bodies to be the Temple of the holy Ghost. But thus much of outstripping them in regard of the Parties present:
We may well add unto this point that peculiar honour and testimonial that is given unto Christians in that they Are said so many times to be themselves the Temple of God, I every of them in particular in regard of their bodies to be the Temple of the holy Ghost. But thus much of outstripping them in regard of the Parties present:
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First then concerning the Worde, they had Moses I grant, and they had the Prophets. Moses as speakes Theodoret, who was the Ocean of Diuinity, and instructed mouth to mouth as it were by God himselfe;
First then Concerning the Word, they had Moses I grant, and they had the prophets. Moses as speaks Theodoret, who was the Ocean of Divinity, and instructed Mouth to Mouth as it were by God himself;
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Both Moses and Prophets so complete at that time for the salvatiō of the Iews, that that of Abraham vnto Diues concerning the salvation of his Bretheren then living, They haue Moses and the Prophets let them heare them, was an argument that woulde not admit of any reply that Diues made.
Both Moses and prophets so complete At that time for the salvation of the Iews, that that of Abraham unto Diues Concerning the salvation of his Brethren then living, They have Moses and the prophets let them hear them, was an argument that would not admit of any reply that Diues made.
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For when hee answered therevpon, Nay Father Abraham, but if one come vnto them from the dead, they will amend their liues, the Patriarch holds himselfe to his first resolutiō, If they heare not Moses and the Prophets,
For when he answered thereupon, Nay Father Abraham, but if one come unto them from the dead, they will amend their lives, the Patriarch holds himself to his First resolution, If they hear not Moses and the prophets,
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howe much better is our case who haue the Apostles, and Evangelists annexed vnto them? Moses and the Prophets indeede being a light as S. Peter speaketh, that shineth in a darke place, but the Apostles, and Euangelists as the day star arising in our hearts.
how much better is our case who have the Apostles, and Evangelists annexed unto them? Moses and the prophets indeed being a Light as S. Peter speaks, that shines in a dark place, but the Apostles, and Evangelists as the day star arising in our hearts.
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for they dranke of the spiritual rocke that followed them and the rocke was Christ, howbeit this which the Apostle saith is in regard of the substāce & effect of the Sacraments, the signification of our Sacraments is much more cleere thē theirs was.
for they drank of the spiritual rock that followed them and the rock was christ, howbeit this which the Apostle Says is in regard of the substance & Effect of the Sacraments, the signification of our Sacraments is much more clear them theirs was.
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In our Sacrifices we are farther before thē then in our Sacraments, having had in our church the selfe same Sacrifice really acted, whereof al their Sacrifices were but shadowes.
In our Sacrifices we Are farther before them then in our Sacraments, having had in our Church the self same Sacrifice really acted, whereof all their Sacrifices were but shadows.
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For if the blood of Buls, saith the Apostle, and of Goates, and the ashes of an Haifer sprinckling them that are vncleane, sanctifieth as touching the purifying of the flesh:
For if the blood of Bulls, Says the Apostle, and of Goats, and the Ashes of an Haifer sprinkling them that Are unclean, Sanctifieth as touching the purifying of the Flesh:
how much more shall the blood of Christ which through the eternall spirit offered himself without spot to God, purg your conscience from dead works to serue the living God? And againe a little after, The law, saith he, having the shaddow of good things to come,
how much more shall the blood of christ which through the Eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? And again a little After, The law, Says he, having the shadow of good things to come,
Now if so be we would know the vertue of our Sacrifice, though it were but one, their Sacrifices being many, with one offering, saith the Apostle, hath he consecrated for ever thē that are sanctified.
Now if so be we would know the virtue of our Sacrifice, though it were but one, their Sacrifices being many, with one offering, Says the Apostle, hath he consecrated for ever them that Are sanctified.
And comparing his Priesthood with theirs, Among them, saith he, many were made Priests, because they were not suffered to endure by the reason of death,
And comparing his Priesthood with theirs, Among them, Says he, many were made Priests, Because they were not suffered to endure by the reason of death,
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Comparing then those Sacrifices with this of ours, I may say of them as did Theodoret of the like offered by the Gentiles, they were such kind of Sacrifices as were fit for Hucks•ers and Butchers to make.
Comparing then those Sacrifices with this of ours, I may say of them as did Theodoret of the like offered by the Gentiles, they were such kind of Sacrifices as were fit for Hucks•ers and Butchers to make.
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and giving thanks for benefits receaved at his hands, how far we outstrip the Iewes, witnes that of the Prophet Malachie, who cōparing both together theirs & ours, From the rising of the Sun, saith he, vnto the going downe of the same, my name is great among the Gentiles,
and giving thanks for benefits received At his hands, how Far we outstrip the Iewes, witness that of the Prophet Malachi, who comparing both together theirs & ours, From the rising of the Sun, Says he, unto the going down of the same, my name is great among the Gentiles,
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how can they be the Pure Offring here spoken of in this place? I answer according to Scripture that there is in heaven a certaine Angel, it is indeed our Saviour Christ, that goes and stands before the Altar having a golden Censer and much odours given vnto him that he should offer with our prayers.
how can they be the Pure Offering Here spoken of in this place? I answer according to Scripture that there is in heaven a certain Angel, it is indeed our Saviour christ, that Goes and Stands before the Altar having a golden Censer and much odours given unto him that he should offer with our Prayers.
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Howsoever then as proceeding from our selue, sthey are tainted and corrupt, yet are they sweetned by our Saviour, provided that they be infirmities only that taint thē not loud crying sinnes, for if they once come to that passe,
Howsoever then as proceeding from our self, sthey Are tainted and corrupt, yet Are they sweetened by our Saviour, provided that they be infirmities only that taint them not loud crying Sins, for if they once come to that pass,
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and yet immediatly after that too, as if he were loath to giue even such an vtter repulse, Wash you, saith he, make you cleane, take away the Evill of your workes from before mine eies, cease to doe evill, learne to doe well, and so forth, Come now and let vs reason together, saith the Lord,
and yet immediately After that too, as if he were loath to give even such an utter repulse, Wash you, Says he, make you clean, take away the Evil of your works from before mine eyes, cease to do evil, Learn to do well, and so forth, Come now and let us reason together, Says the Lord,
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And to this end and purpose hath the Church of God for this sixteen hundred yeares and vpward beene in her severall Congregations continually on her knees.
And to this end and purpose hath the Church of God for this sixteen hundred Years and upward been in her several Congregations continually on her knees.
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The sound of men, women, children, & infants, saith St Basil, praying in the Church together, seems like the sound of the waues beating against the sea shore.
The found of men, women, children, & Infants, Says Saint Basil, praying in the Church together, seems like the found of the waves beating against the sea shore.
St Ierom, he likens it to the noise of Thunder, and in another place discoursing of the Funerals of Fabiola, The Psalmes, saith he, did sound a loud, and the Haleluiah that was sung did shake at that instant the golden feelings of the Temple with the noise it made.
Saint Jerom, he likens it to the noise of Thunder, and in Another place discoursing of the Funerals of Fabiola, The Psalms, Says he, did found a loud, and the Hallelujah that was sung did shake At that instant the golden feelings of the Temple with the noise it made.
But of all the Beauties in our Church nothing so beautifull indeed as the Beauty of our Saviour. He was, saith St Austen, a beautifull God, he was the word that was with God, he was beautifull in his mothers wombe, where he lost not his Divinity,
But of all the Beauty's in our Church nothing so beautiful indeed as the Beauty of our Saviour. He was, Says Saint Austen, a beautiful God, he was the word that was with God, he was beautiful in his mother's womb, where he lost not his Divinity,
and was carried in his mothers armes, the heavens spake, the Angels praised him, the starres directed the wise men to him, he was adored in the manger being to be meat convenient for the mouthes of gentle Beasts.
and was carried in his mother's arms, the heavens spoke, the Angels praised him, the Stars directed the wise men to him, he was adored in the manger being to be meat convenient for the mouths of gentle Beasts.
This day it was that hauing made for himselfe a Tabernacle, as speakes Theodoret, in the wombe of the Virgin, he issued forth from thence both a visible man, and a God to be adored.
This day it was that having made for himself a Tabernacle, as speaks Theodoret, in the womb of the Virgae, he issued forth from thence both a visible man, and a God to be adored.
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These the Beauties of our Church, and of every our severall Congregations, what remaineth but our desires in respect of them be such as was the Prophets concerning the Temple, namely to beholde there these faire beauties,
These the Beauty's of our Church, and of every our several Congregations, what remains but our Desires in respect of them be such as was the prophets Concerning the Temple, namely to behold there these fair beauty's,
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and to visit these places, that if so be that Beauty were so powerfull with the Prophet which was so farre inferiour vnto ours, ours with vs shoulde be more powerfull as being farre more beautifull and so farre superiour vnto theirs.
and to visit these places, that if so be that Beauty were so powerful with the Prophet which was so Far inferior unto ours, ours with us should be more powerful as being Far more beautiful and so Far superior unto theirs.
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Let vs not take as Gods name, so not his beauty in vaine, if so be the Lord wil not hold him guiltles that takes his name in vaine, how will he iudge those another day that so much contemne this his Beauty?
Let us not take as God's name, so not his beauty in vain, if so be the Lord will not hold him guiltless that Takes his name in vain, how will he judge those Another day that so much contemn this his Beauty?
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and he that with this Beauty is so enamoured in this world, shall an other day behold his fairer Beauty, and visit his other Tēple in the world to come.
and he that with this Beauty is so enamoured in this world, shall an other day behold his Fairer Beauty, and visit his other Temple in the world to come.
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neither came into mans hart, are, which God hath prepared for them that loue him. The same God so blesse vs and the seede that hath beene sowne, &c. FINIS.
neither Come into men heart, Are, which God hath prepared for them that love him. The same God so bless us and the seed that hath been sown, etc. FINIS.
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