The description and the practice of the four most admirable beasts explained in four sermons upon Revel. 4.8 : whereof the first three were preached before the Right Honourable James, Duke of Ormond, and lord lieutenant of Ireland, His Grace, and the two Houses of Parliament, and others, very honourable persons / by the Right Reverend Father in God, Gr. Lord Bishop of Ossory.
I Have begun to treat of these words in this place long ago; and let no man marvel, that I intend by Gods help to prosecute the explication thereof at this time;
I Have begun to Treat of these words in this place long ago; and let no man marvel, that I intend by God's help to prosecute the explication thereof At this time;
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1. His Purity and sanctity in the words NONLATINALPHABET three times repeated, to shew the three persons of the Deity, the Father, Son, and Holy Ghost.
1. His Purity and sanctity in the words three times repeated, to show the three Persons of the Deity, the Father, Son, and Holy Ghost.
4. His Omnipotency, in the word NONLATINALPHABET, Almighty, quia voluntas ejus potestas ejus, because he can do whatsoever he would do, he needs but say the word and it is done.
4. His Omnipotency, in the word, Almighty, quia Voluntas His potestas His, Because he can do whatsoever he would do, he needs but say the word and it is done.
1. His Regal and Kingly office, whereby he was to rule and govern his Church, is here to be understood by the Lion, which is the King of all the Beasts.
1. His Regal and Kingly office, whereby he was to Rule and govern his Church, is Here to be understood by the lion, which is the King of all the Beasts.
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2. His Priestly office, whereby he was to teach and to instruct his people, and to offer sacrifice unto God, to appease his wrath and so to take away the sin of the world, is here most aptly exprest by the Oxe or Calfe, that was deemed the most acceptable sacrifice, that could be offered unto God:
2. His Priestly office, whereby he was to teach and to instruct his people, and to offer sacrifice unto God, to appease his wrath and so to take away the sin of the world, is Here most aptly expressed by the Ox or Calf, that was deemed the most acceptable sacrifice, that could be offered unto God:
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so the chiefest things that he was to do, and the chiefest points that we are to believe, are likewise here fairly exprest under what is signified by these four Beasts; as, 1. His Incarnation, by him that had the face of a man. 2. His Passion, by the Oxe, or Calf. 3. His Resurrection, by the Lion. 4. His Ascension, by the flying Eagles.
so the chiefest things that he was to do, and the chiefest points that we Are to believe, Are likewise Here fairly expressed under what is signified by these four Beasts; as, 1. His Incarnation, by him that had the face of a man. 2. His Passion, by the Ox, or Calf. 3. His Resurrection, by the lion. 4. His Ascension, by the flying Eagles.
but also all the whole duty of man, and the chiefest points that every Christian ought to discharge, if he looks for eternal happiness, are here exprest unto us, under the qualities, conditions, description, and practice of these Beasts,
but also all the Whole duty of man, and the chiefest points that every Christian ought to discharge, if he looks for Eternal happiness, Are Here expressed unto us, under the qualities, conditions, description, and practice of these Beasts,
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And do you think that I can passe through such a world of most weighty points within the compasse of one inch of time, lesse then one little houre? that cannot be, by a far better head then mine.
And do you think that I can pass through such a world of most weighty points within the compass of one inch of time, less then one little hour? that cannot be, by a Far better head then mine.
Therefore I must crave leave onely to go as far as I can, untill I shall have your Grace and this honourable audience leave to proceed at some other time unto the rest of these points.
Therefore I must crave leave only to go as Far as I can, until I shall have your Grace and this honourable audience leave to proceed At Some other time unto the rest of these points.
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And for our more orderly proceeding at this time, I shall humbly desire you to observe these three points: 1. The number of these Bests. 2. The description of these Beasts. 3. The practice of these Beasts.
And for our more orderly proceeding At this time, I shall humbly desire you to observe these three points: 1. The number of these Bests. 2. The description of these Beasts. 3. The practice of these Beasts.
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1. For their number, it is said they were four Beasts. And you must remember, that sometimes a certain number is put for an uncertain, as when Jacob said unto Laban, Thou hast changed my wages ten times; that is, several times.
1. For their number, it is said they were four Beasts. And you must Remember, that sometime a certain number is put for an uncertain, as when Jacob said unto Laban, Thou hast changed my wages ten times; that is, several times.
2. The description of these Beasts is two-fold; 1. Particular and proper to each one. 2. General and common to them all. 1. Touching their particular description: we are to consider.
2. The description of these Beasts is twofold; 1. Particular and proper to each one. 2. General and Common to them all. 1. Touching their particular description: we Are to Consider.
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For the first, I may truly say with St. Aug. Alii•atque alii aliud atque aliud opinati sunt, several men have had their several interpretations of them;
For the First, I may truly say with Saint Aug. Alii•atque alii Aliud atque Aliud opinati sunt, several men have had their several interpretations of them;
and I finde four expositions of them to be most of all respected, 1. Of the Papists. 2. Of the Puritans. 3. Of some latter Writers of the Protestants. 4. Of the Ancient Fathers.
and I find four expositions of them to be most of all respected, 1. Of the Papists. 2. Of the Puritans. 3. Of Some latter Writers of the Protestants. 4. Of the Ancient Father's.
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1. The Papists, interpreting this vision of the Militant Church, do understand the same by Heaven; and by the seat that was set therein, they understand the authority of the Church of Rome: by the Lamb or him that sate on the seat, their universal Bishop the Pope:
1. The Papists, interpreting this vision of the Militant Church, do understand the same by Heaven; and by the seat that was Set therein, they understand the Authority of the Church of Rome: by the Lamb or him that sat on the seat, their universal Bishop the Pope:
and by these four Beasts, they would have us to understand the 4, Patriarchships, 1. Of Antioch. 2. Of Ephesus. 3. Of Jerusalem. 4. Of Alexandria. Which have always had the greatest power and cheifest authority next after the Church of Rome. And by the 24. Elders, that sate upon the 24. seats, they understand the six Arch Bishops that were in every Patriarchship,
and by these four Beasts, they would have us to understand the 4, Patriarchships, 1. Of Antioch. 2. Of Ephesus. 3. Of Jerusalem. 4. Of Alexandria. Which have always had the greatest power and chiefest Authority next After the Church of Rome. And by the 24. Elders, that sat upon the 24. seats, they understand the six Arch Bishops that were in every Patriarchship,
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Because they interpret it of the Priest-hood, Church and Government thereof, altogether externally, Whereas indeed the Kingdom and Priest-hood of Christ is altogether spiritual, Non quod hoc etiam temporaliter non possideat.
Because they interpret it of the Priesthood, Church and Government thereof, altogether externally, Whereas indeed the Kingdom and Priesthood of christ is altogether spiritual, Non quod hoc etiam temporaliter non possideat.
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II. For that the Church of Rome was not as then Empresse and cheif Lady of all other Churches, nor afterwards, till the time of the Emperour Phocas, as it appeareth by the Epistles of Gregory Bishop of Rome unto the Emperour Mauritius. III.
II For that the Church of Room was not as then Empress and chief Lady of all other Churches, nor afterwards, till the time of the Emperor Phocas, as it appears by the Epistles of Gregory Bishop of Room unto the Emperor Mauritius. III.
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Because that if this exposition were true, the Arch-Bishopricks of Italy, Spain, France, Britany, Germany, and the like, should be excl•ded, which were too great a wrong from this vision;
Because that if this exposition were true, the Arch-Bishopricks of Italy, Spain, France, Britany, Germany, and the like, should be excl•ded, which were too great a wrong from this vision;
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so that although, as Eusebius saith, Alii flammis exusti, alii ferro perempti, alii patibulo cruciati, Euseb. l. 8. c. 11 & 12. & alii flagris verberati, Some were burn'd to ashes, some slain with the sword, Some hanged, and others whipped to death;
so that although, as Eusebius Says, Alii flammis exusti, alii Ferro perempti, alii patibulum cruciati, Eusebius l. 8. c. 11 & 12. & alii flagris verberati, some were burned to Ashes, Some slave with the sword, some hanged, and Others whipped to death;
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yet they ceased not to publish the truth of Jesus Christ, because they knew, that as S. Bern. saith, Vere tuta pro Christo & cum Christo pugna, in qua nec vulneratus, nec occisus fraudaberis à victoria;
yet they ceased not to publish the truth of jesus christ, Because they knew, that as S. Bern. Says, Vere Tuta Pro Christ & cum Christ pugna, in qua nec vulneratus, nec Occisus fraudaberis à victoria;
2. In the next age of the Church, after Constant. the Great, that closed up the dayes of Persecution, the Ministers of Christ were as painfull and laborious in their vocation of Preaching the Gospel of God,
2. In the next age of the Church, After Constant. the Great, that closed up the days of Persecution, the Ministers of christ were as painful and laborious in their vocation of Preaching the Gospel of God,
3. In the third age of the Church, and this last Century of years, they are said to have faces like men, because that now since the time of Wiclef, Luther, Melancton, and the rest of our Protestant Writers, the people,
3. In the third age of the Church, and this last Century of Years, they Are said to have faces like men, Because that now since the time of Wiclef, Luther, Melanchthon, and the rest of our Protestant Writers, the people,
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then Balaams Asse understood her own voice, were now made to become like men, so rational, that they understand both the Sermons and the Service of the Church.
then Balaams Ass understood her own voice, were now made to become like men, so rational, that they understand both the Sermons and the Service of the Church.
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4. In the last age of the Church, the Ministers of the fifth Monarchy so much dreamed of by the Phanatick Sectaries of our time, are expounded by them to be here understood by this flying Eagle; because that by reason of their swift, extemporary and undigested sudden Meditations and Sermons;
4. In the last age of the Church, the Ministers of the fifth Monarchy so much dreamed of by the Fanatic Sectaries of our time, Are expounded by them to be Here understood by this flying Eagl; Because that by reason of their swift, extemporary and undigested sudden Meditations and Sermons;
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they will most speedily pour out their words into all Lands, as Lucilius did his Verses, Horat. Serm. l. 1. p. 212. And send forth their voices to the ends of the World for the converting of the dispersed Jewes, and all other Pagans and worldlings to the faith of Christ,
they will most speedily pour out their words into all Lands, as Lucilius did his Verses, Horatio Sermon l. 1. p. 212. And send forth their voices to the ends of the World for the converting of the dispersed Jews, and all other Pagans and worldlings to the faith of christ,
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and is far enough from the meaning of the Holy Ghost in this place, as I have fully and amply shewed the vanity of this fiction in the sixth Book of my true Church.
and is Far enough from the meaning of the Holy Ghost in this place, as I have Fully and amply showed the vanity of this fiction in the sixth Book of my true Church.
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Therefore to proceed, I find the third exposition to be of some of the best Protestant writers, whereof notwithstanding each several one hath his several exposition: as some interpret them to signifie the four Elements, others, the four special faculties of the soul;
Therefore to proceed, I find the third exposition to be of Some of the best Protestant writers, whereof notwithstanding each several one hath his several exposition: as Some interpret them to signify the four Elements, Others, the four special faculties of the soul;
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and others, as Baconthorp and Albertus apud Balaeum, by these foure Beasts, do understand the foure great Prophets, Esay, Jeremiah, Ezekiel, and Daniel.
and Others, as Baconthorp and Albert apud Balaeum, by these foure Beasts, do understand the foure great prophets, Isaiah, Jeremiah, Ezekielem, and daniel.
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and that, as Nazianzen speaketh, Permanendo quod erat, & assumendo quod non erat, by still remaining what he was, and taking upon him what he was not, is here understood by him that had his face like a man.
and that, as Nazianzen speaks, Permanendo quod erat, & assumendo quod non erat, by still remaining what he was, and taking upon him what he was not, is Here understood by him that had his face like a man.
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II, His Passion is signified by the Calf; because all the Sacrifices, that were offered unto God, were either 1. Zebach, which they properly termed Sacrifices, or, 2. Mincha, which they called Oblations. And the first sort was of living Creatures, and the second sort was of dead things, as the first fruits of Corn, Wine, Oyl, and the like.
II, His Passion is signified by the Calf; Because all the Sacrifices, that were offered unto God, were either 1. Zebach, which they properly termed Sacrifices, or, 2. Mincha, which they called Oblations. And the First sort was of living Creatures, and the second sort was of dead things, as the First fruits of Corn, Wine, Oil, and the like.
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And of the Herds were offered, 1. Oxen. 2. Cows. 3. Calves. and of these, The Calves were most usually offered, both among the Jews and Gentiles; for Moses took the bloud of calves and sprinkled both the book and the people:
And of the Herds were offered, 1. Oxen. 2. Cows. 3. Calves. and of these, The Calves were most usually offered, both among the jews and Gentiles; for Moses took the blood of calves and sprinkled both the book and the people:
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And therefore Christ, being to offer up himself a sweet-smelling Sacrifice for our sins, his Death and Passion could not be better signified by any thing, then by the Calf.
And Therefore christ, being to offer up himself a sweet-smelling Sacrifice for our Sins, his Death and Passion could not be better signified by any thing, then by the Calf.
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III, His Resurrection is understood by the Lion; because that he, Qui agnus extiterat in passione, •ern. De resurrectione. factus est leo in resurrectione.
III, His Resurrection is understood by the lion; Because that he, Qui agnus extiterat in passion, •ern. De resurrection. factus est leo in resurrection.
•or though by Esay 's Prophesie, he should be led as a sheep to the slaughter; yet by Jacob 's Prophesie, he should come from the sp•il like a Liens whelp,
•or though by Isaiah is Prophesy, he should be led as a sheep to the slaughter; yet by Jacob is Prophesy, he should come from the sp•il like a Liens whelp,
IV, His Ascension is understood by the flying Eagle, which mounteth up on high; according as the Prophet saith of Christ, Thou art gon up on high, thou hast led Captivity captive, and received gifts for men.
IV, His Ascension is understood by the flying Eagl, which mounts up on high; according as the Prophet Says of christ, Thou art gone up on high, thou hast led Captivity captive, and received Gifts for men.
The fourth Exposition is of the ancient Fathers, as Irenaeus, Venerable Bode, St. Hierome, St. Augustine, St. Gregory, Lyra, and almost all of them did agree, that by these four Beasts are understood the four Evangelists, St. Matthew, St. Mark, St. Luke, and St. John.
The fourth Exposition is of the ancient Father's, as Irnaeus, Venerable Bode, Saint Jerome, Saint Augustine, Saint Gregory, Lyra, and almost all of them did agree, that by these four Beasts Are understood the four Evangelists, Saint Matthew, Saint Mark, Saint Lycia, and Saint John.
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But to reconcile all or most of these Interpreters, I say, that, 1. Primarily we may and ought to understand the four Evangelists by these four Beasts.
But to reconcile all or most of these Interpreters, I say, that, 1. Primarily we may and ought to understand the four Evangelists by these four Beasts.
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First then, I say, that by these four Beasts we are to understand the four Evangelists. 1. Saint Matthew by the Lion, though Saint Gregory would have Saint Mark understood by it. 2. Saint Luke by the Calf. 3. Saint Mark by him that had the face of a man. 4. Saint John by the flying Eagle. For, I finde two special things that may well confirm and make good this Exposition; as first, the manner of their description; and secondly, the general practice of the four.
First then, I say, that by these four Beasts we Are to understand the four Evangelists. 1. Saint Matthew by the lion, though Saint Gregory would have Saint Mark understood by it. 2. Saint Lycia by the Calf. 3. Saint Mark by him that had the face of a man. 4. Saint John by the flying Eagl. For, I find two special things that may well confirm and make good this Exposition; as First, the manner of their description; and secondly, the general practice of the four.
and they were all full of eyes. And secondly in their Practice, they all sung the same song, saying, Holy, holy, holy, Lord God Almighty, whis was, which is, and which is to come.
and they were all full of eyes. And secondly in their Practice, they all sung the same song, saying, Holy, holy, holy, Lord God Almighty, whis was, which is, and which is to come.
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So the four Evangelists in general aimed at the same thing, to set forth the life and death of the Messiah, and to bring us all to believe, that Jesus Christ is the Son of God, the Saviour of the world;
So the four Evangelists in general aimed At the same thing, to Set forth the life and death of the Messiah, and to bring us all to believe, that jesus christ is the Son of God, the Saviour of the world;
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1. St. Matthew seemeth principally to aim at the declaration of the Regal or Kingrick office of Christ, and to prove him to be that Lion of Judah which the Jews long expected for to come to be their King, to sit upon the Throne of David, and to govern the people of God:
1. Saint Matthew seems principally to aim At the declaration of the Regal or Kingrick office of christ, and to prove him to be that lion of Judah which the jews long expected for to come to be their King, to fit upon the Throne of David, and to govern the people of God:
for he deriveth him lineally from King David, and he reckoneth fourteen Kings in his Pedegree: and after that, he brings him from Zorobabel in the bloud royal unto Joseph. Whereupon Saint Ambrose saith, that St. Matthew deriving his generation by and from Solomon, and St. Luke by Nathan, they seem to shew, Alteram regalem, alteram sacerdotalem Christi familiam, the one family to be from the Kings, and the other from the Priests; Quia fuit verè & secundum carnem regalis & sacerdotalis familiae, because he was both of the Royal and of the Priestly family:
for he deriveth him lineally from King David, and he Reckoneth fourteen Kings in his Pedigree: and After that, he brings him from Zerubbabel in the blood royal unto Joseph. Whereupon Saint Ambrose Says, that Saint Matthew deriving his generation by and from Solomon, and Saint Lycia by Nathan, they seem to show, Another regalem, Another Sacerdotal Christ familiam, the one family to be from the Kings, and the other from the Priests; Quia fuit verè & secundum Carnem regalis & sacerdotalis Familiae, Because he was both of the Royal and of the Priestly family:
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2. Saint Matthew proves him to be a King ab adoratione Magorum, from the doings of the Wise-men; for the Star of the Messias being prophesied of by Balaam, and left as a Tradition among the Gentiles by Zoroastres King of the Bactrians, (that was excellent in all learning) that it should appear to shew the birth of this King of Kings;
2. Saint Matthew Proves him to be a King ab adoration Magorum, from the doings of the Wise men; for the Star of the Messias being prophesied of by balaam, and left as a Tradition among the Gentiles by Zoroaster King of the Bactrians, (that was excellent in all learning) that it should appear to show the birth of this King of Kings;
as St. Chrysostom writeth, upon the Mountain Victorialis, worshipping their God, a Star did appear unto them in the likeness of a little childe, and they rejoycing thereat, conceived that,
as Saint Chrysostom Writeth, upon the Mountain Victorialis, worshipping their God, a Star did appear unto them in the likeness of a little child, and they rejoicing thereat, conceived that,
as Fulgentius saith, Puer natus, novam stellam fabricavit, the long-expected childe being now born, did create this fore-prophesied star, to testifie his birth unto the world;
as Fulgentius Says, Puer Born, novam Stellam fabricavit, the long-expected child being now born, did create this Fore prophesied star, to testify his birth unto the world;
ad quem properaverunt, potuit eos in tam brevi spatio temporis ad se addueere, The child, to whom they hastned, was able to help them in so short a space to come unto him:
ad Whom properaverunt, Potuit eos in tam brevi spatio Temporis ad se addueere, The child, to whom they hastened, was able to help them in so short a Molle to come unto him:
and St. Augustine saith, that Tres Magi iter unius anni in tredecim diebus peregerunt, They performed in thirteen days the journey that might well require a whole year to finish it;
and Saint Augustine Says, that Tres Magi iter unius anni in tredecim diebus peregerunt, They performed in thirteen days the journey that might well require a Whole year to finish it;
as St. Chrysost. saith, Viderunt puerum hominem, They saw this childe to be a man; yet Agnoverunt redemptorem, they acknowledged him to be their Redeemer. And though he was, In gremio pauperis matris positus,
as Saint Chrysostom Says, Viderunt puerum hominem, They saw this child to be a man; yet Agnoverunt redemptorem, they acknowledged him to be their Redeemer. And though he was, In gremio pauperis matris Positus,
yet, as both Chrysostom and Fulgentius say, Ex stella didicerunt cum esse regem, They were taught by the Star, to understand that he was a King: and therefore they did homage to him as to the king of kings,
yet, as both Chrysostom and Fulgentius say, Ex stella didicerunt cum esse regem, They were taught by the Star, to understand that he was a King: and Therefore they did homage to him as to the King of Kings,
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and they offered to him gold, myrrhe, and frankincense, the gold, to shew his regal dignity, the frankincense, his deity, quia thus ad honorem divinum concrematur, and myrrhe, to shew his mortality, because they use to put myrrhe to the bodies of the dead.
and they offered to him gold, myrrh, and frankincense, the gold, to show his regal dignity, the frankincense, his deity, quia thus ad Honor Divinum concrematur, and myrrh, to show his mortality, Because they use to put myrrh to the bodies of the dead.
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2. Their Faith, quia adoraverunt, because they worshipped him. And 3. Their Charity, quia munera obtulerunt, because they offered these their gifts unto him.
2. Their Faith, quia adoraverunt, Because they worshipped him. And 3. Their Charity, quia Munera obtulerunt, Because they offered these their Gifts unto him.
& non adorant regem aute annos aliquot ordinatum & populos imperantem? That they will worship the King newly born, and an infant sucking on his mothers breasts,
& non adorant regem aute annos aliquot ordinatum & populos imperantem? That they will worship the King newly born, and an infant sucking on his mother's breasts,
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and worship not the King that was ordained long before, and was ruling and commanding all the people? What is this, qu•d ille natus in palatio contemnitur,
and worship not the King that was ordained long before, and was ruling and commanding all the people? What is this, qu•d Isle Born in palatio contemnitur,
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& iste natus in diversorio quaeritur? that he which is born in the palace, and laid in a bed of silver is neglected, and he that is born in the stable, and laid in the manger is enquired after and adored?
& iste Born in diversorio Quaeritur? that he which is born in the palace, and laid in a Bed of silver is neglected, and he that is born in the stable, and laid in the manger is inquired After and adored?
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It is answered, because that this child which is but parvus in praesepio est immensus in caelo, smal in the cratch is great and immeasurable in heaven;
It is answered, Because that this child which is but Small in praesepio est immensus in caelo, small in the cratch is great and immeasurable in heaven;
The third Argument that he useth to prove him to be a King is drawn ab Herodis timore, from the fear of Herod; for when the Magi came near unto Hierusalem, abscondita est stella, saith Saint Chrysostom, & quod ante apparuit, rursus disparuit, and that which appeared before was vanished again, saith Saint Basil. And that for three speciall reasons.
The third Argument that he uses to prove him to be a King is drawn ab Herod Timore, from the Fear of Herod; for when the Magi Come near unto Jerusalem, abscondita est stella, Says Saint Chrysostom, & quod ante He appeared, Rursus disparuit, and that which appeared before was vanished again, Says Saint Basil. And that for three special Reasons.
that as they were first moved to seek him by a celestial sign, so secondly, they should be confirmed by the pro•hetical saying, and the answer of the Hebr•w Doctors, saith Saint Chrysostom.
that as they were First moved to seek him by a celestial Signen, so secondly, they should be confirmed by the pro•hetical saying, and the answer of the Hebr•w Doctors, Says Saint Chrysostom.
3. That they, (that is, the Magi enquiring after him, that they might first honour him) the Jews should be justly condemned, qui illum cruci affixerunt, quem alieni adoraverunt.
3. That they, (that is, the Magi inquiring After him, that they might First honour him) the jews should be justly condemned, qui Ilum Cruci affixerunt, Whom Alieni adoraverunt.
yet was he vexed with grief at the heart, and troubled with horrible fear which the Magi b•ought to this King of the Jews, by their enquiring after another la••-born King of the Jews.
yet was he vexed with grief At the heart, and troubled with horrible Fear which the Magi b•ought to this King of the jews, by their inquiring After Another la••-born King of the jews.
so now, being more incensed with ire, through this Frantique fear, he put to death his own wife Mariamne, his mother Alexandra, and fourty of his chiefest noble men of the tribe of Juda, and he slew all the great Sanhed•im, that is, the 72 Senators of the Jews, and fourteen thousand infants in and about Bethlehem (as some do think) and among the rest he slew his own infant born of a Jewish woman,
so now, being more incensed with ire, through this Frantic Fear, he put to death his own wife Mariamne, his mother Alexandra, and fourty of his chiefest noble men of the tribe of Juda, and he slew all the great Sanhed•im, that is, the 72 Senators of the jews, and fourteen thousand Infants in and about Bethlehem (as Some do think) and among the rest he slew his own infant born of a Jewish woman,
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as Philo writeth, which made Augustus say, That he had rather be his pig then his son; And all this he did in hope to root out and destroy all the royal bloud of Juda, least this King and Lion of Juda should deprive him of his Kingdom.
as Philo Writeth, which made Augustus say, That he had rather be his big then his son; And all this he did in hope to root out and destroy all the royal blood of Juda, lest this King and lion of Juda should deprive him of his Kingdom.
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And what insanable, incurable madness is this? and how vain is the thought? For this King, which is now born, doth not come, saith Fulgentius, reges pugnando superare,
And what insanable, incurable madness is this? and how vain is the Thought? For this King, which is now born, does not come, Says Fulgentius, reges pugnando superare,
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sed moric••do mirabiliter subjugare, not to overcome them by fighting, but wonderfully to subdue them by dying; and therefore he is not born, ut tibi succedat, sed ut in eum mundus fideliter credat, That he should succeed thee,
sed moric••do mirabiliter subjugare, not to overcome them by fighting, but wonderfully to subdue them by dying; and Therefore he is not born, ut tibi succedat, sed ut in Eum World Fideliter Credat, That he should succeed thee,
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And therefore it was but a vain thing for Herod to fear where no fear was, and to foster fear where he should have faith: but this fire of anger and this fear of heart, doth sufficiently shew that Herod knew the Messias should be a King,
And Therefore it was but a vain thing for Herod to Fear where no Fear was, and to foster Fear where he should have faith: but this fire of anger and this Fear of heart, does sufficiently show that Herod knew the Messias should be a King,
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though he understood not what manner of King he should be, and so Saint Matthew setteth down this his fear and cruelty for the third argument, to prove the kingrick office of Christ,
though he understood not what manner of King he should be, and so Saint Matthew sets down this his Fear and cruelty for the third argument, to prove the Kingrick office of christ,
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The fourth argument that Saint Matthew useth to prove Christ to be a King is, from his riding to Hierusalem upon an asse; and he tells us plainly, that Christ did this, to shew that he was the King of the Jews;
The fourth argument that Saint Matthew uses to prove christ to be a King is, from his riding to Jerusalem upon an Ass; and he tells us plainly, that christ did this, to show that he was the King of the jews;
behold thy King cometh unto thee meek, and sitting upon an asse, and ask the Jews, saith Saint Chrysostom, quisnam regum asina vectus Hierosolymam intravit, which of all their Kings entred Hierusalem upon an asse, and they shall never be able to name any other besides Christ.
behold thy King comes unto thee meek, and sitting upon an Ass, and ask the jews, Says Saint Chrysostom, quisnam regum Asses vectus Jerusalem intravit, which of all their Kings entered Jerusalem upon an Ass, and they shall never be able to name any other beside christ.
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For the other Kings rode in Chariots, to shew their pompe, and this King onely rode upon an asse, to shew his humility, and yet, neque amittit divinitatem, nec regiam dignitatem, cum nos docet humilitatem, by teaching us humility, he neither looseth his divinity, nor abateth any thing of his royal dignity: when as clemency and humility in Majesty do shine like a precious diamond well set in the purest gold. And Saint Ambrose saith, that when Christ rode to Hierusalem upon an ass, the people that followed him, did three speciall things. 1. They repeated the Prophecie, to shew that they were not deceived. 2. They acknowledged his Deity, in saying, Hosanna, Salvum fac: save Lord. 3. They called him their King,
For the other Kings road in Chariots, to show their pomp, and this King only road upon an Ass, to show his humility, and yet, neque Amittit divinitatem, nec Regiam dignitatem, cum nos docet humilitatem, by teaching us humility, he neither loses his divinity, nor abateth any thing of his royal dignity: when as clemency and humility in Majesty do shine like a precious diamond well Set in the Purest gold. And Saint Ambrose Says, that when christ road to Jerusalem upon an Ass, the people that followed him, did three special things. 1. They repeated the Prophecy, to show that they were not deceived. 2. They acknowledged his Deity, in saying, Hosanna, Salvum fac: save Lord. 3. They called him their King,
because he was the Son of David. And all was to shew, that this meek and humble King was the promised Messias, the glory of Israel, and the expectation of the Gentiles.
Because he was the Son of David. And all was to show, that this meek and humble King was the promised Messias, the glory of Israel, and the expectation of the Gentiles.
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for venerable Bede demandeth who is the Kings son, but he, of whom the Prophet speaketh, homo est & quis cognoscit eum? And the marriage of this son is the union, and joyning together of the God-head with our humane nature in uno supposito, in one person.
for venerable Bede demandeth who is the Kings son, but he, of whom the Prophet speaks, homo est & quis cognoscit Eum? And the marriage of this son is the Union, and joining together of the Godhead with our humane nature in Uno supposito, in one person.
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II. Sensual men, that have 5 yoke of Oxen, and doe follow the lusts of their 5 Senses: the lusts of the eyes and pride of life. III. Lascivious wanton men, that cry uxorem duxi, and are led away with carnal pleasures.
II Sensual men, that have 5 yoke of Oxen, and do follow the Lustiest of their 5 Senses: the Lustiest of the eyes and pride of life. III. Lascivious wanton men, that cry uxorem duxi, and Are led away with carnal pleasures.
II. The Jews, by him that said, I bought 5 yoke of Oxen, because they were under the heavy yoke of the Law, and the 5 books of Moses, that were such a yoke as that neither they nor their fathers could bear it;
II The jews, by him that said, I bought 5 yoke of Oxen, Because they were under the heavy yoke of the Law, and the 5 books of Moses, that were such a yoke as that neither they nor their Father's could bear it;
The Heretiques, Schismaticks, and the like Fanatique Sectaries, that are wedded to their own obstinate and foolish opinions, which like Eva tempteth them,
The Heretics, Schismatics, and the like Fanatic Sectaries, that Are wedded to their own obstinate and foolish opinions, which like Eve tempts them,
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The sixth Argument that Saint Matthew produceth to prove Christ to be a King, is, from the inscription of Pilate, Jesus of Nazareth, Beda in ••c King of the Jews.
The sixth Argument that Saint Matthew Produceth to prove christ to be a King, is, from the inscription of Pilate, jesus of Nazareth, Beda in ••c King of the jews.
Whereupon Beda saith, that because he was both King and Priest together, when he offered up that invaluable sacrifice of his flesh upon the Altar of his cross unto God his Father, he fitly challenged (and it was rightly given unto him) the title of his royalty, which did belong and was so due unto him,
Whereupon Beda Says, that Because he was both King and Priest together, when he offered up that invaluable sacrifice of his Flesh upon the Altar of his cross unto God his Father, he fitly challenged (and it was rightly given unto him) the title of his royalty, which did belong and was so due unto him,
and that title was written in Hebrew, Greek, and Latine, which were and are the three most special languages of the World, that all the World might read it,
and that title was written in Hebrew, Greek, and Latin, which were and Are the three most special languages of the World, that all the World might read it,
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And it was written in Hebrew in respect of the Jews, that gloryed in their Law, and in Greek, in respect of the Gentiles, that boasted of their wisdom,
And it was written in Hebrew in respect of the jews, that gloried in their Law, and in Greek, in respect of the Gentiles, that boasted of their Wisdom,
for death spareth none, but sceptra ligonibus aequat. And as Nazianzen saith, Constantinus Imperator & famulus meus, ossa Agamemnonis & Thyrsitis, death makes no difference betwixt the bones of King Agamemnon and base Thyrsites, the Emperour Constantine and my servant;
for death spares none, but Sceptra ligonibus aequat. And as Nazianzen Says, Constantinus Imperator & famulus meus, ossa Agamemnon & Thyrsitis, death makes no difference betwixt the bones of King Agamemnon and base Thyrsites, the Emperor Constantine and my servant;
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n•n te Restituet pietas. — But this King hath a prerogative above them all, for he was, Rex à seculo, a King from everlasting, and he shall be a King in secula seculorum world without end;
n•n te Restituet pietas. — But this King hath a prerogative above them all, for he was, Rex à seculo, a King from everlasting, and he shall be a King in secula seculorum world without end;
And this should batter down the pride of Tyrants, that say with Nebuchadnezzar, Is not this great Babel that I have built? For mene, mene, tekel, peres, their glory is but as the grass of the field;
And this should batter down the pride of Tyrants, that say with Nebuchadnezzar, Is not this great Babel that I have built? For mean, mean, Tekel, Peers, their glory is but as the grass of the field;
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or otherwise, if they were immortal, they were intolerable. And this should teach us to labour, to become the Subjects of this King, in whose kingdome there shall be, as Saint Augustine saith, requies sempiterna, & gaudium quod nunquam auferetur à nobis, An everlasting rest,
or otherwise, if they were immortal, they were intolerable. And this should teach us to labour, to become the Subject's of this King, in whose Kingdom there shall be, as Saint Augustine Says, Requies sempiterna, & gaudium quod Never auferetur à nobis, an everlasting rest,
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The second preheminence of his kingdome is purity; for of this King the Prophet speaketh, thou hast loved righteousness and hated iniquity, and the scepter of thy kingdome is a scepter of righteousness.
The second pre-eminence of his Kingdom is purity; for of this King the Prophet speaks, thou hast loved righteousness and hated iniquity, and the sceptre of thy Kingdom is a sceptre of righteousness.
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but he is a righteous King, and a most just Judge, far unlike some Judges of former dayes, that for a word have made a man a transgressour, and for a syllable or one letter, have quite overthrown a mans cause and right,
but he is a righteous King, and a most just Judge, Far unlike Some Judges of former days, that for a word have made a man a transgressor, and for a syllable or one Letter, have quite overthrown a men cause and right,
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The third preheminence of his kingdome is, that God anointed this King with the oyle of gladness in all things above his fellows; for their time hath an end, their dominion a limitation, but his time is not limited, and his rule hath no marches: but exivit in omnem terram, it hath gone forth into all Lands, because he is the King of all the earth:
The third pre-eminence of his Kingdom is, that God anointed this King with the oil of gladness in all things above his Fellows; for their time hath an end, their dominion a limitation, but his time is not limited, and his Rule hath no marches: but exivit in omnem terram, it hath gone forth into all Lands, Because he is the King of all the earth:
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And therefore Eusebius saith, that the distinction or difference betwixt this true Christ and the other imaginary Christs, that were anointed Kings before him, may truely and very easily be discerned;
And Therefore Eusebius Says, that the distinction or difference betwixt this true christ and the other imaginary Christ, that were anointed Kings before him, may truly and very Easily be discerned;
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but not onely the name, but also the rule, power and kingdome of this true King is extended over all Nations, & per universum orbem terrae, and through the compasse of the round world.
but not only the name, but also the Rule, power and Kingdom of this true King is extended over all nations, & per universum orbem terrae, and through the compass of the round world.
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yet to shew that this Dominus Angelorum, was also Rex Judaeorum, as Beda speaketh, when he rid to Jerusalem upon the Asse, he willingly permitted the people to cry Hosanna, and to intitle him King of the Jewes, and he confessed as much himself unto Pilat, that he was a King.
yet to show that this Dominus Angels, was also Rex Judaeorum, as Beda speaks, when he rid to Jerusalem upon the Ass, he willingly permitted the people to cry Hosanna, and to entitle him King of the Jews, and he confessed as much himself unto Pilat, that he was a King.
And what meaneth this, saith the Venerable Bede, that he now willingly embraceth, quod prius fugiendo declinavit? that which before he declined, and fled from it;
And what means this, Says the Venerable Bede, that he now willingly Embraceth, quod prius fugiendo declinavit? that which before he declined, and fled from it;
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Well then, seeing Saint Matthew doth by so many inanswerable arguments prove Christ to be a King, and that he is a perpetual, universal and principal King,
Well then, seeing Saint Matthew does by so many inanswerable Arguments prove christ to be a King, and that he is a perpetual, universal and principal King,
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for if we will obey him, and be ruled by him, he will appoint over us such Viceroyes and under-rulers, that will lead us, sicut oves, gently and lovingly, like sheep,
for if we will obey him, and be ruled by him, he will appoint over us such Viceroys and under-rulers, that will led us, sicut Owes, gently and lovingly, like sheep,
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for if they fall to be unruly, as we were of late, let them be never so impatient, this King can as easily gather unto himselfe the spirit of his under-Princes, as we can slip a cluster of Grapes from a Vine,
for if they fallen to be unruly, as we were of late, let them be never so impatient, this King can as Easily gather unto himself the Spirit of his under-Princes, as we can slip a cluster of Grapes from a Vine,
and therefore we ought to stand fast in the Lord without fear, because as Saint Chrysostome well saith, non debet timere hostem fortem, qui habet Regem fortiorem, he need not fear the strongest enemy that hath a stronger King: as our King is, blessed be God for it.
and Therefore we ought to stand fast in the Lord without Fear, Because as Saint Chrysostom well Says, non debet timere hostem fortem, qui habet Regem fortiorem, he need not Fear the Strongest enemy that hath a Stronger King: as our King is, blessed be God for it.
2. as Saint Matthew is here understood by the Lion, ( quia selet res quae significat ejus rei nomine quam significat nuncupaeri, as the bread, that signifieth the body of Christ, is termed the body of Christ ) because he proveth Christ to be the King of the Jews, and that Lion of Juda, which was so long expected to come into the world:
2. as Saint Matthew is Here understood by the lion, (quia selet Rest Quae significat His rei nomine quam significat nuncupaeri, as the bred, that signifies the body of christ, is termed the body of christ) Because he Proves christ to be the King of the jews, and that lion of Juda, which was so long expected to come into the world:
so, for the like reason, Saint Luke is here to be understood by the Calf, because he principally aimed to prove Christ, that is signified by the Calf, to be that Priest, of whom the Lord sware, thou art a Priest for ever after the order of Melchisedeck.
so, for the like reason, Saint Lycia is Here to be understood by the Calf, Because he principally aimed to prove christ, that is signified by the Calf, to be that Priest, of whom the Lord sware, thou art a Priest for ever After the order of Melchisedeck.
For I told you before, that of all the sacrifices of the four footed Beasts of the Herds, which the Hebrews called bakar, that is, majores hostias, the greater sacrifices, the Calf was most acceptable unto God,
For I told you before, that of all the Sacrifices of the four footed Beasts of the Herds, which the Hebrews called bakar, that is, Majores Hostias, the greater Sacrifices, the Calf was most acceptable unto God,
because the Calf is mecker and more gentle then either of the rest; in regard of which meekness, the quiet and peaccable man is metaphorically called a Calf.
Because the Calf is mecker and more gentle then either of the rest; in regard of which meekness, the quiet and peaccable man is metaphorically called a Calf.
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And therefore by the Calf is here signified the Priestly office of Christ, whereby he offered up himself as a meek and immaculate Calf unto God, that by the blood of this Calf, we might be sprinkled and purged from all our sins;
And Therefore by the Calf is Here signified the Priestly office of christ, whereby he offered up himself as a meek and immaculate Calf unto God, that by the blood of this Calf, we might be sprinkled and purged from all our Sins;
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And of all the rest of the Evangelists, Saint Luke onely doth most specially aime to prove Christ to be a Priest, and to shew his Priestly office; for both the Alpha and Omega of his Gospel is concerning the Temple and the sacrifices thereof,
And of all the rest of the Evangelists, Saint Lycia only does most specially aim to prove christ to be a Priest, and to show his Priestly office; for both the Alpha and Omega of his Gospel is Concerning the Temple and the Sacrifices thereof,
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yet this Priest being now born, and ascended up to heaven, the sacrifice that the Christians are to offer unto God, is to be continually praysing and landing God in the Temple,
yet this Priest being now born, and ascended up to heaven, the sacrifice that the Christians Are to offer unto God, is to be continually praising and landing God in the Temple,
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and in the place thereof, the gratulatory sacrifice must be established, And therefore Saint Luke beginneth his Gospel with the propitiatory sacrifice of Za•harias, because Christ was not as yet incarnate:
and in the place thereof, the gratulatory sacrifice must be established, And Therefore Saint Lycia begins his Gospel with the propitiatory sacrifice of Za•harias, Because christ was not as yet incarnate:
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And lest this should not be sufficient to demonstrate Christ to be a Priest, he proceedeth to prove him to be that Priest which was after the order of Melchisedech, by three other special Arguments. 1. A Prosapia, from his Pedegree. 2. From the true qualities and properties of a Priest. 3. From the performance of the duties and office of a Priest.
And lest this should not be sufficient to demonstrate christ to be a Priest, he Proceedeth to prove him to be that Priest which was After the order of Melchizedek, by three other special Arguments. 1. A Prosapia, from his Pedigree. 2. From the true qualities and properties of a Priest. 3. From the performance of the duties and office of a Priest.
and Venerable Bede saith, that because Saint Matthew intended to shew the Regal office of Christ, and St. Luke his Priestly office, therefore St. Matthew derives his person from King Solomon, and St. Luke from Nathan: and so, saith he, in the Chariot of the Cherubims, the Lion which is the strongest of all Beasts, designs his Kingly office; and the Calf, which was the sacrifice of the Priest, denotates his Priestly function: and saith he, Eandem uterque sui operis intentionem in genealogia quoque salvatoris texenda observavit, And both the Evangelists in like manner observed the same intention of their work in setting down the genealogy of our Saviour.
and Venerable Bede Says, that Because Saint Matthew intended to show the Regal office of christ, and Saint Lycia his Priestly office, Therefore Saint Matthew derives his person from King Solomon, and Saint Lycia from Nathan: and so, Says he, in the Chariot of the Cherubims, the lion which is the Strongest of all Beasts, designs his Kingly office; and the Calf, which was the sacrifice of the Priest, denotates his Priestly function: and Says he, Eandem Uterque sui operis intentionem in genealogia quoque Salvatoris texenda observavit, And both the Evangelists in like manner observed the same intention of their work in setting down the genealogy of our Saviour.
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1. That in the manner of setting down his genealogie S. Matthew descended from Abraham to Joseph, to note his Kingly office, and to shew that he partaked with us of our mortality: but S. Luke by ascending from Joseph unto Adam, and so to God, doth rather design his Priestly office in expiating our sins,
1. That in the manner of setting down his genealogy S. Matthew descended from Abraham to Joseph, to note his Kingly office, and to show that he partaked with us of our mortality: but S. Lycia by ascending from Joseph unto Adam, and so to God, does rather Design his Priestly office in expiating our Sins,
For who is this King, and this Kings son, but this Priest, the Messias of the world? And so Moses prayeth in like manner, Let thy Ʋrim and thy Thummim be with thy holy One.
For who is this King, and this Kings son, but this Priest, the Messias of the world? And so Moses Prayeth in like manner, Let thy Ʋrim and thy Thummim be with thy holy One.
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unto the Messias, that is, our high Priest: For, I have put my Spirit upon him, saith the Lord, there is knowledge; and be shall bring forth judgement unto the Gentiles, there is 〈 ◊ 〉.
unto the Messias, that is, our high Priest: For, I have put my Spirit upon him, Says the Lord, there is knowledge; and be shall bring forth judgement unto the Gentiles, there is 〈 ◊ 〉.
so profoundly speaking to them in parables, so plainly delivering the Law unto them, and so sweetly comforting all that came unto him, that the eyes of all were fastened upon him, and they wondered at the gracious words that proceeded out of his mouth. And,
so profoundly speaking to them in parables, so plainly delivering the Law unto them, and so sweetly comforting all that Come unto him, that the eyes of all were fastened upon him, and they wondered At the gracious words that proceeded out of his Mouth. And,
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The third Argument whereby S. Luke proveth Christ to be a Priest, is from the duty and office of a Priest, which is specially threefold: 1. To expound the Law. 2. To pray for the people. 3. To offer sacrifice for their sins.
The third Argument whereby S. Lycia Proves christ to be a Priest, is from the duty and office of a Priest, which is specially threefold: 1. To expound the Law. 2. To pray for the people. 3. To offer sacrifice for their Sins.
And therefore S. Luke sheweth, That Christ taught the people most diligently, expounded the Law most truly, and answered all questions that were asked of him, most readily. And,
And Therefore S. Lycia shows, That christ taught the people most diligently, expounded the Law most truly, and answered all questions that were asked of him, most readily. And,
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3. How, as a Priest, he offered sacrifice for the sins of the people (which he did both in the Garden and upon the Cross. ) S. Luke sheweth it more amply then any of all the Evangelists;
3. How, as a Priest, he offered sacrifice for the Sins of the people (which he did both in the Garden and upon the Cross.) S. Luke shows it more amply then any of all the Evangelists;
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and such a broken heart was the heart of this Priest at this time, for here is both ' NONLATINALPHABET and NONLATINALPHABET, a combate and a Sacrifice, a troubled Spirit and a fresh bleeding Sacrifice,
and such a broken heart was the heart of this Priest At this time, for Here is both ' and, a combat and a Sacrifice, a troubled Spirit and a fresh bleeding Sacrifice,
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for he cryed, O my father his humility was unfaigned, for he kneeled down, and with great reverence he fell groveling upon his face, as Saint Matth. witnesse•h;
for he cried, Oh my father his humility was unfeigned, for he kneeled down, and with great Reverence he fell groveling upon his face, as Saint Matthew witnesse•h;
his co•stancie was apparent, for he prayed three times; his obedience was unreprovable, for he said, Not my will but thy will be fulfilled; and his fervency was admirable, for every word drew drops of bloed: and therefore this prayer was directed as an incense in the sight of his father, and the lifting up of his hands as an evening sacrifice. And as the Apostle saith, he was heard in that which he feared;
his co•stancie was apparent, for he prayed three times; his Obedience was unreprovable, for he said, Not my will but thy will be fulfilled; and his fervency was admirable, for every word drew drops of bloed: and Therefore this prayer was directed as an incense in the sighed of his father, and the lifting up of his hands as an evening sacrifice. And as the Apostle Says, he was herd in that which he feared;
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for whereas S. Bernard demandeth, Quidoras domine, quid sudas, and quid sitis? for what dost thou pray O Lord, and why dost thou sweat? Saint Hilary answereth, Pro nobis oratio, pro nobis sudor est, his prayer and his sweat,
for whereas S. Bernard demandeth, Quidoras domine, quid sudas, and quid sitis? for what dost thou pray Oh Lord, and why dost thou sweat? Saint Hilary Answers, Pro nobis oratio, Pro nobis sudor est, his prayer and his sweat,
therefore this our Priest shed his own bloud, to procure the forgiveness of our sins: the bloud of his head when he was crowned with thornes, the bloud of his heart when he was pierced with a speare, the bloud of all parts when he was whipped, and the bloud of his whole body when he sweat the drops of bloud, not a watry dew,
Therefore this our Priest shed his own blood, to procure the forgiveness of our Sins: the blood of his head when he was crowned with thorns, the blood of his heart when he was pierced with a spear, the blood of all parts when he was whipped, and the blood of his Whole body when he sweat the drops of blood, not a watery due,
but nimbus sanguinis, a bloudy showre, when as totus sudore defluit, it passed through and through his garment and trickled down to the ground, as Saint Luke testifieth;
but nimbus Blood, a bloody shower, when as totus Sudore defluit, it passed through and through his garment and trickled down to the ground, as Saint Lycia Testifieth;
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and sprinkle of her bloud directly before the Tabernacle of the Congregation seven times; so Christ our Priest shed his bloud seven times to purge away our sins.
and sprinkle of her blood directly before the Tabernacle of the Congregation seven times; so christ our Priest shed his blood seven times to purge away our Sins.
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1. In his Circumcision, 2. In the Garden, 3. When he was crowned with thornes, 4. When he was whi•ed, 5. When his hands were nailed, 6 When his feet were fastned to the Cross, 7. When his side was pierced with a speare. And then as the sin of man was maledictio terrae, the curse of the earth;
1. In his Circumcision, 2. In the Garden, 3. When he was crowned with thorns, 4. When he was whi•ed, 5. When his hands were nailed, 6 When his feet were fastened to the Cross, 7. When his side was pierced with a spear. And then as the sin of man was Malediction terrae, the curse of the earth;
And therefore the Apostle saith, that the bloud of Christ speaketh better things then the bloudof 〈 ◊ 〉 for by the shedding of Abels 〈 ◊ 〉, Gods wrath was kindled, but by the shedding of Christ ••oud, Gods wrath was ap••cased; the bloud of Abel gave life onely to himself, but the bloud of Christ gives life to 〈 … 〉; the bloud of Ab• cryed for vengeance against his brother,
And Therefore the Apostle Says, that the blood of christ speaks better things then the bloudof 〈 ◊ 〉 for by the shedding of Abel's 〈 ◊ 〉, God's wrath was kindled, but by the shedding of christ ••oud, God's wrath was ap••cased; the blood of Abel gave life only to himself, but the blood of christ gives life to 〈 … 〉; the blood of Ab• cried for vengeance against his brother,
And so you see how Saint 〈 ◊ 〉 proveth Christ to be the Priest, which is to be the Priest for ever, after the order of Melchisede••, and therefore he is here understood by the calf, that was the ••his first sacrifice of the Priests.
And so you see how Saint 〈 ◊ 〉 Proves christ to be the Priest, which is to be the Priest for ever, After the order of Melchisede••, and Therefore he is Here understood by the calf, that was the ••his First sacrifice of the Priests.
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3. By him that had the face of a man, the fathers do understand Saint Mark, because his principal aime was to shew that Christ was a true and perfect man, the son of a poor Carpenter, and in all things like unto us, sin onely excepted. And th•• truth was so manifest that his very enemies confest it,
3. By him that had the face of a man, the Father's do understand Saint Mark, Because his principal aim was to show that christ was a true and perfect man, the son of a poor Carpenter, and in all things like unto us, sin only excepted. And th•• truth was so manifest that his very enemies confessed it,
4. By the flying Eagle all the old 〈 … 〉 do understand Saint John, because that when 〈 ◊ 〉 and 〈 ◊ 〉, two Jewish Profelices, derived the 〈 ◊ 〉 of Christ, he purposely wrote his Gospel for 〈 … 〉 that 〈 ◊ 〉 errour,
4. By the flying Eagl all the old 〈 … 〉 do understand Saint John, Because that when 〈 ◊ 〉 and 〈 ◊ 〉, two Jewish Profelices, derived the 〈 ◊ 〉 of christ, he purposely wrote his Gospel for 〈 … 〉 that 〈 ◊ 〉 error,
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as Husebiu• and others •pan• and therefore in the very Frontispie•e of us work, he 〈 … 〉 like an Eagl•, and saith, in the beginning 〈 … 〉 and 〈 … 〉 was with God,
as Husebiu• and Others •pan• and Therefore in the very Frontispie•e of us work, he 〈 … 〉 like an Eagl•, and Says, in the beginning 〈 … 〉 and 〈 … 〉 was with God,
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and the word was God 〈 … 〉 whole Gospel you may easily 〈 … 〉 is to prove that the son of Mary is the son of the eternal God, coeternal and coequal with his father,
and the word was God 〈 … 〉 Whole Gospel you may Easily 〈 … 〉 is to prove that the son of Marry is the son of the Eternal God, coeternal and coequal with his father,
and especially because he proveth him, 1. To be the Creator of all things, c. 1. 2. To be NONLATINALPHABET, the knower and searcher of the secrets of our hearts, c. 2.25.
and especially Because he Proves him, 1. To be the Creator of all things, c. 1. 2. To be, the knower and searcher of the secrets of our hearts, c. 2.25.
and therefore, seeing the one ought but could not, and the other could but ought not, God and man must be joyned together in one person, that man might do what he ought to do,
and Therefore, seeing the one ought but could not, and the other could but ought not, God and man must be joined together in one person, that man might do what he ought to do,
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so likewise all Magistrates and all Ministers ought to be like these four Beast. As, 1. Like the Lion for courage, without fear, Confidens ut leo absque terrore;
so likewise all Magistrates and all Ministers ought to be like these four Beast. As, 1. Like the lion for courage, without Fear, Confidens ut leo absque terrore;
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So when the Jews told Pilat, if thou lettest this man go, Thou art none of Caesar's friend, he was afraid; and through that fear he condemned the Son of God. And so doth fear cause many others to wrong the Innocents. And therefore to you that are the Judges, to settle the disturbed Estates of this Kingdom, I say, that it cannot be,
So when the jews told Pilat, if thou Lettest this man go, Thou art none of Caesar's friend, he was afraid; and through that Fear he condemned the Son of God. And so does Fear cause many Others to wrong the Innocents. And Therefore to you that Are the Judges, to settle the disturbed Estates of this Kingdom, I say, that it cannot be,
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when evidences on both sides are in aequilibrio, to encline to that which tendeth to the service of God's Church, and the honour of the King's Majesty:
when evidences on both sides Are in Equilibrium, to incline to that which tendeth to the service of God's Church, and the honour of the King's Majesty:
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and you ought always to remember what the Wiseman saith, Love righteousness yee that be Judges of the Earth; Proverb. for righteousness exalteth a Nation.
and you ought always to Remember what the Wiseman Says, Love righteousness ye that be Judges of the Earth; Proverb. for righteousness Exalteth a nation.
And as the Magistrates, so the Ministers and Preachers of God's word should be like Lions, to do their duties without fear; for so the Lord saith unto Ezechiel, I send thee to a rebellious Nation, but thou son of man, be not afraid of them, neither be afraid of their words,
And as the Magistrates, so the Ministers and Preachers of God's word should be like Lions, to do their duties without Fear; for so the Lord Says unto Ezechiel, I send thee to a rebellious nation, but thou son of man, be not afraid of them, neither be afraid of their words,
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nor dismayed at their looks, Quia timiditas Predicantis est calamitas Audientis, Because the fear of the Preacher is the calamity of the Hearer, when the fear of reproving mens fins hardeneth them in their sins,
nor dismayed At their looks, Quia timiditas Predicantis est Calamity Audientis, Because the Fear of the Preacher is the calamity of the Hearer, when the Fear of reproving men's fins Hardeneth them in their Sins,
And therefore I say, that we should remember what the Lord commandeth us, Cry aloud, and spare not, Esay 57.1. lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins.
And Therefore I say, that we should Remember what the Lord commands us, Cry aloud, and spare not, Isaiah 57.1. lift up thy voice like a trumpet, and show my people their Transgression, and the house of Jacob their Sins.
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And if the great men of the world threaten us to rob us of our lands, or deprive us of our liberties, let us look what the Lord saith, I, even I, Esay 51.12, 13. am he that comforteth you;
And if the great men of the world threaten us to rob us of our Lands, or deprive us of our Liberties, let us look what the Lord Says, I, even I, Isaiah 51.12, 13. am he that comforts you;
And it is well that he saith, I, Ezech. 2.3, 4. even I am he that comforteth you, seeing it is with us as it was with Ezechiel, that Bryars and thorns are with us,
And it is well that he Says, I, Ezekiel 2.3, 4. even I am he that comforts you, seeing it is with us as it was with Ezechiel, that Briars and thorns Are with us,
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and we dwell among scorpions, a rebelli•us Nation, that are impudent and stiff-hearted; for I must humbly crave leave to tell you a story of truth and no fiction. When I came first to lie in the Bishops house in Kilkeny, I dreamed, that the Bishops Court was full of people, Citizens, Souldiers,
and we dwell among scorpions, a rebelli•us nation, that Are impudent and stiff-hearted; for I must humbly crave leave to tell you a story of truth and no fiction. When I Come First to lie in the Bishops house in Kilkenny, I dreamed, that the Bishops Court was full of people, Citizens, Soldiers,
and the Knights and Gentlemen round about, came about me like Bees, to rob God of his honour, and the Church of her right, by dividing her Revenues amongst themselves as the Souldiers did the Garments of Christ. And I neither fear nor care what any man thinks of what I say, my duty telling me what I should say.
and the Knights and Gentlemen round about, Come about me like Bees, to rob God of his honour, and the Church of her right, by dividing her Revenues among themselves as the Soldiers did the Garments of christ. And I neither Fear nor care what any man thinks of what I say, my duty telling me what I should say.
But though they threaten to be my ruine, and to cause me to spend what I intended to the repair of the flat-fallen Church, to preserve the Revenues of the Bishoprick,
But though they threaten to be my ruin, and to cause me to spend what I intended to the repair of the flat-fallen Church, to preserve the Revenues of the Bishopric,
yet seeing the Lord saith, I, even I am he that comforteth thee, and that have delivered thee from so many dangers, and so many times from the hands of most mercyless Rebels,
yet seeing the Lord Says, I, even I am he that comforts thee, and that have Delivered thee from so many dangers, and so many times from the hands of most mercyless Rebels,
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and bids me not to fear, I must not be dismayed; but as Elias told Ahab, and J. Baptist told Herod of their faults without fear: so I, and all others, that are God's Ministers, ought to be bold as Lions, to reprove the sins of the people,
and bids me not to Fear, I must not be dismayed; but as Elias told Ahab, and J. Baptist told Herod of their Faults without Fear: so I, and all Others, that Are God's Ministers, ought to be bold as Lions, to reprove the Sins of the people,
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when we fear men more then God. And therefore, my dear brethren, I had rather you should blame me for my boldness, then that God should punish me for my fearfulness; and I know, that as the Drunkard cannot endure to be told of his drunkeness, or the proud man of his pride, or the Rebel of his rebellion: so no more can these sacrilegious persons abide to hear of their sacriledge. And must we therefore hold our peace,
when we Fear men more then God. And Therefore, my dear brothers, I had rather you should blame me for my boldness, then that God should Punish me for my fearfulness; and I know, that as the Drunkard cannot endure to be told of his Drunkenness, or the proud man of his pride, or the Rebel of his rebellion: so no more can these sacrilegious Persons abide to hear of their sacrilege. And must we Therefore hold our peace,
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that is, not so frequently, as our late Fanatiques would have us, to preach Sermons full of words without substance: but as St. Augustine expounds it, Volentibus & nolentibus, For to the willing hearers it comes in season, and to the unwilling it comes out of season, whensoever it cometh.
that is, not so frequently, as our late Fanatics would have us, to preach Sermons full of words without substance: but as Saint Augustine expounds it, Volentibus & nolentibus, For to the willing hearers it comes in season, and to the unwilling it comes out of season, whensoever it comes.
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And when we do this, then, as the mouth of the Ox that treadeth out the corn should not be muzzled, so ought not we to be molested, nor detained and held with vexatious suits, to hinder us, to discharge our necessary duties: lest the punishment of our neglect should fall upon the heads of them that cause it.
And when we do this, then, as the Mouth of the Ox that treadeth out the corn should not be muzzled, so ought not we to be molested, nor detained and held with vexatious suits, to hinder us, to discharge our necessary duties: lest the punishment of our neglect should fallen upon the Heads of them that cause it.
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3. We should be, not like the horse and mule, that have no understanding, and whose mouths must be holden with bitt and bridle, lest they fall upon thee;
3. We should be, not like the horse and mule, that have no understanding, and whose mouths must be held with bit and bridle, lest they fallen upon thee;
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but we should be endued with reason, like unto rational men, that, as Cicero saith, Agere qu•equam nunquam debent, cujus non possunt rationem probabilem reddene, ought never to do any thing, whereof they could not yield a very probable reason.
but we should be endued with reason, like unto rational men, that, as Cicero Says, Agere qu•equam Never debent, cujus non possunt rationem probabilem reddene, ought never to do any thing, whereof they could not yield a very probable reason.
For what reason had we to wax weary of our peace and of our happiness, and to rebel against a most gracious King to destroy our selves? And what reason have we to expect God's blessing, and yet to continue sacrilegious to rob God of his dues? Or is there any reason, that any Common-wealth should keep Souldiers to protect them,
For what reason had we to wax weary of our peace and of our happiness, and to rebel against a most gracious King to destroy our selves? And what reason have we to expect God's blessing, and yet to continue sacrilegious to rob God of his dues? Or is there any reason, that any Commonwealth should keep Soldiers to Pact them,
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and not regard them, nor countenance them, nor pay them their wages? Surely they are very necessary to preserve our peace, and they ought not to be slighted;
and not regard them, nor countenance them, nor pay them their wages? Surely they Are very necessary to preserve our peace, and they ought not to be slighted;
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And both these are expressed in the Book of the Righteous, where the Lord demandeth of Job, Doth the Eagle mount up at thy command, 1 The sharp sight of the Eagle.
And both these Are expressed in the Book of the Righteous, where the Lord demandeth of Job, Does the Eagl mount up At thy command, 1 The sharp sighed of the Eagl.
and make her nest on high? She dwelieth and abideth on the Rock, upon the crag of the Rock and the strong place, there is her lefty flight; then he proceedeth,
and make her nest on high? She dwelieth and Abideth on the Rock, upon the crag of the Rock and the strong place, there is her lefty flight; then he Proceedeth,
and saith, From thence she seeketh the prey, and her eyes behold afar off, there is her sharp sight: and of this sharpness of sight, Saint Augustine saith, that, being aloft in the clouds, she can discern, Sub frutice leporem, & sub fluctibus piscem, Under the shrubs an hare, and under the waves a fish.
and Says, From thence she seeks the prey, and her eyes behold afar off, there is her sharp sighed: and of this sharpness of sighed, Saint Augustine Says, that, being aloft in the Clouds, she can discern, Sub frutice leporem, & sub fluctibus piscem, Under the shrubs an hare, and under the waves a Fish.
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Even so should we that profess Religion, especially we that are the Ministers of God, should have Eagles eyes, to see the Majesty of God in a bramble-bush, like Moses; to discern the presence of Christ with us in the fiery furnace, like Abednego; to behold an Army of Angels ready to defend us in our straightest siege, and to consider the assistance of God to help us when we are molested and compassed with the greatest heaps of •fflictions, like the holy Apostle S• Paul.
Even so should we that profess Religion, especially we that Are the Ministers of God, should have Eagles eyes, to see the Majesty of God in a Bramble bush, like Moses; to discern the presence of christ with us in the fiery furnace, like Abednego; to behold an Army of Angels ready to defend us in our straightest siege, and to Consider the assistance of God to help us when we Are molested and compassed with the greatest heaps of •fflictions, like the holy Apostle S• Paul.
for though the understanding of the worldly man, which Nazianzen cal eth, NONLATINALPHABET, the eyes and lamp of reas•n, be pi•reing, sharp, and cunning enough to make a large sh•kel and a small Epha; and very well able to discern the alterations of the skyes, as our Saviour witnesseth;
for though the understanding of the worldly man, which Nazianzen call eth,, the eyes and lamp of reas•n, be pi•reing, sharp, and cunning enough to make a large sh•kel and a small Epha; and very well able to discern the alterations of the skies, as our Saviour Witnesseth;
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yea, and to enter, like Aristotle, into the secrets of nature, and the deepness of Satan, to finde out the plots and practices of his craftyest instruments:
yea, and to enter, like Aristotle, into the secrets of nature, and the deepness of Satan, to find out the plots and practices of his craftiest Instruments:
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and the Grecians count it a meer madness, and a great reproach to our Religion. And if you talk of his glory and power, that being dead and buryed, he should raise himself again,
and the Greeks count it a mere madness, and a great reproach to our Religion. And if you talk of his glory and power, that being dead and buried, he should raise himself again,
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and now reign as a King of Kings in Heaven, then the children of infidelity deem it NONLATINALPHABET, a feigned thing. And the reason thereof is rendred by St. Augustine, that as the eye of man,
and now Reign as a King of Kings in Heaven, then the children of infidelity deem it, a feigned thing. And the reason thereof is rendered by Saint Augustine, that as the eye of man,
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even so faith he, animus pollutus, aut mens turbata, a soul defiled with sin, or a minde disturbed with worldly cares, can neither see God, that is present with him,
even so faith he, animus pollutus, Or Mens Turbata, a soul defiled with since, or a mind disturbed with worldly Cares, can neither see God, that is present with him,
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Yet the spiritual man, that hath the Eagles eyes, which Philo calleth fidem oculatam, faith enlightened by Gods spirit, can discern all the deep things of God,
Yet the spiritual man, that hath the Eagles eyes, which Philo calls fidem oculatam, faith enlightened by God's Spirit, can discern all the deep things of God,
even the most excellent mystery of godliness, which is, as the Apostle saith, God manifested in the flesh, justified in the spirit, seen of Angels, 1 Tim. 3.16. preached unto the Gentiles, believed on in the world, and received up into glory.
even the most excellent mystery of godliness, which is, as the Apostle Says, God manifested in the Flesh, justified in the Spirit, seen of Angels, 1 Tim. 3.16. preached unto the Gentiles, believed on in the world, and received up into glory.
For in the unspeakable birth of Christ the Eagles eye doth behold a divine miracle, in his accursed death it seeth a glorious victory, and in his return from death it conceiveth an assured hope of everlasting life.
For in the unspeakable birth of christ the Eagles eye does behold a divine miracle, in his accursed death it sees a glorious victory, and in his return from death it conceiveth an assured hope of everlasting life.
and yet Ezechiel goeth beyond them both, for he saith, that the great Eagle with great wings, leng-winged, full of feathers, which had diverse colours, came unto Lebanon, Ezeth 17.3. and took the highest branch of the Cedar, where you see, she takes first the highest tree, and then the highest branch of that tree.
and yet Ezechiel Goes beyond them both, for he Says, that the great Eagl with great wings, leng-winged, full of Feathers, which had diverse colours, Come unto Lebanon, Ezeth 17.3. and took the highest branch of the Cedar, where you see, she Takes First the highest tree, and then the highest branch of that tree.
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and so all the titles of honour to be, but folia venti, the windy blasts of a fleshly pair of bellows, too weak an air to carry up a noble Eagle; all the pleasures of this world to be,
and so all the titles of honour to be, but folia venti, the windy blasts of a fleshly pair of bellows, too weak an air to carry up a noble Eagl; all the pleasures of this world to be,
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videntur, how base are all the things of this world, in our judgements rightly informed, which now seem so precious in our imaginations, being corrupted.
videntur, how base Are all the things of this world, in our Judgments rightly informed, which now seem so precious in our Imaginations, being corrupted.
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and as Elias when he journeyed towards Heaven in his fiery Chariot, and was flying up in a whirlwinde, bestript himself of his mantle, and threw it down to the earth,
and as Elias when he journeyed towards Heaven in his fiery Chariot, and was flying up in a whirlwind, bestript himself of his mantle, and threw it down to the earth,
even so, if we desire to ascend to Heaven, we must bestrip our selves of all worldly impediments, that are as heavy as a talent of lead, and do not onely hinder us from ascending upwards,
even so, if we desire to ascend to Heaven, we must bestrip our selves of all worldly impediments, that Are as heavy as a talon of led, and do not only hinder us from ascending upward,
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and what is there on earth that I desire in comparison of thee? so do all those, that make their unum necessarium, their chiefest purpose and design to go to Christ to have an everlasting house and lands, satisfie themselves with the hope of obtaining their desire.
and what is there on earth that I desire in comparison of thee? so do all those, that make their Unum Necessary, their chiefest purpose and Design to go to christ to have an everlasting house and Lands, satisfy themselves with the hope of obtaining their desire.
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And if the wise men of the world laugh at our folly, and say, we shall spend ten times more then we shall ever get. We may answer, that for our losses and expences they are but as feathers, and that shall never trouble us;
And if the wise men of the world laugh At our folly, and say, we shall spend ten times more then we shall ever get. We may answer, that for our losses and expenses they Are but as Feathers, and that shall never trouble us;
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as our Saviour sets them down, to give meat unto the hungry, drink unto the thirsty, lodging to the stranger, cloathe to the naked, and to visit the sick, and those that are in prison: others understand hereby the six spiritual works of piety and mercy, which are to correct the offendor, to instruct and consell the ignorant, to comfort the afflicted, to bear patiently all injuries, to forgive all trespasses, and to pray for our enemies and persecutors: but Balaeus and Lambert say, that these six wings are faith, hope, charity, justice, mercy and truth; and I think they come nearest unto the truth,
as our Saviour sets them down, to give meat unto the hungry, drink unto the thirsty, lodging to the stranger, cloth to the naked, and to visit the sick, and those that Are in prison: Others understand hereby the six spiritual works of piety and mercy, which Are to correct the Offender, to instruct and consell the ignorant, to Comfort the afflicted, to bear patiently all injuries, to forgive all Trespasses, and to pray for our enemies and persecutors: but Balaeus and Lambert say, that these six wings Are faith, hope, charity, Justice, mercy and truth; and I think they come nearest unto the truth,
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6. Truth as Zoreb. proveth, is so great, that it will prevaile against all oppesitions, for though that by the tricks and delayes of sutle heads, it may be clouded for a time,
6. Truth as Zoreb. Proves, is so great, that it will prevail against all oppesitions, for though that by the tricks and delays of subtle Heads, it may be clouded for a time,
I cannot stand to examine it, or to handle the particulars that might be said concerning these six points; for that might require six houres to do it at least:
I cannot stand to examine it, or to handle the particulars that might be said Concerning these six points; for that might require six hours to do it At least:
2. If you would know to what end they had these wings, or what use they made of them, the Prophet Esay tells you in the practice of the Seraphims, that it was for these three special ends: That is, 1. To cover their faces. 2. To cover their feet. 3. To flie about.
2. If you would know to what end they had these wings, or what use they made of them, the Prophet Isaiah tells you in the practice of the Seraphims, that it was for these three special ends: That is, 1. To cover their faces. 2. To cover their feet. 3. To fly about.
1. It is the nature, and the foolish disposition of man to be alwayes prying and searching into every thing, the screts of God, the mysteries of state, and the obscurities of nature.
1. It is the nature, and the foolish disposition of man to be always prying and searching into every thing, the screts of God, the Mysteres of state, and the Obscurities of nature.
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but because they are not able to behold the brightness of Gods glorious Majesty; and if the Angels hid their faces from the brightness of Gods Glory,
but Because they Are not able to behold the brightness of God's glorious Majesty; and if the Angels hid their faces from the brightness of God's Glory,
how dares sinfull man prie into it? because, as the Apostle saith, he dwels in the light that no man can attain unto it, and the Lord saith himself, that no man could see his face and live;
how dares sinful man pry into it? Because, as the Apostle Says, he dwells in the Light that no man can attain unto it, and the Lord Says himself, that no man could see his face and live;
for though we walk in the chearfull light of the Sun, yet we are not able fully and directly to look upon the Sun when he shineth in his full strength and brightness, but it will dazle our eyes,
for though we walk in the cheerful Light of the Sun, yet we Are not able Fully and directly to look upon the Sun when he shines in his full strength and brightness, but it will dazzle our eyes,
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but that, in looking upon so clear an object, the eyes of his understanding shall be dazled, and he shall fall and be swallowed up into a thousand errours.
but that, in looking upon so clear an Object, the eyes of his understanding shall be dazzled, and he shall fallen and be swallowed up into a thousand errors.
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when we can look upon nothing but onely his back parts, it is impossible for any man in this mortality to know perfectly and exactly the being and wayes of the most highest.
when we can look upon nothing but only his back parts, it is impossible for any man in this mortality to know perfectly and exactly the being and ways of the most highest.
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And therefore this checketh the curiosity, and reproveth the boldness of those men that like Phacton will flie and mount up too high to search into the Heavenly mysteries: for as the wise man saith, who can number the sand of the sea, the drops of rain,
And Therefore this checketh the curiosity, and Reproveth the boldness of those men that like Phacton will fly and mount up too high to search into the Heavenly Mysteres: for as the wise man Says, who can number the sand of the sea, the drops of rain,
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and the depth of the Sea? Who can find out the wisdome of God which hath been before all things? For if we consider either the nature and essence of God,
and the depth of the Sea? Who can find out the Wisdom of God which hath been before all things? For if we Consider either the nature and essence of God,
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or if we look into the counsels and works of God, we shall easily perceive that they are all incomprehensible. Et si quid facit Deus naturae nobis assuetae repugnans, nihil tamen facit rationi repugnans, And if God doth any thing that seemeth repugnant to our accustomed nature;
or if we look into the Counsels and works of God, we shall Easily perceive that they Are all incomprehensible. Et si quid facit Deus naturae nobis assuetae repugnans, nihil tamen facit Rationi repugnans, And if God does any thing that seems repugnant to our accustomed nature;
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yet we may be sure he doth nothing that is repugnant to reason. And though all that God doth be exceeding good, yet we cannot always perceive many of them to be good;
yet we may be sure he does nothing that is repugnant to reason. And though all that God does be exceeding good, yet we cannot always perceive many of them to be good;
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for as St. Gregory saith, Qui in factis Der rationem non videt, He that seeth not the reason of Gods doings, let him consider his own infirmity and blindness, & rationem videat cur non videt, and he shall soon see the reason, why he seeth it not:
for as Saint Gregory Says, Qui in factis Der rationem non videt, He that sees not the reason of God's doings, let him Consider his own infirmity and blindness, & rationem Videat cur non videt, and he shall soon see the reason, why he sees it not:
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because the knowledge that he should get thereby, would not onely cause his present fall, but also make both him and all his sons for evermore to fall.
Because the knowledge that he should get thereby, would not only cause his present fallen, but also make both him and all his Sons for evermore to fallen.
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And therefore the subtle Serpent that aymed at the readiest way to destroy them, promised unto Eva (and he kept his promise) that if they would eat of the tree of knowledge, their eyes should be opened and they should be as Gods, knowing good and evil, and so it was;
And Therefore the subtle Serpent that aimed At the Readiest Way to destroy them, promised unto Eve (and he kept his promise) that if they would eat of the tree of knowledge, their eyes should be opened and they should be as God's, knowing good and evil, and so it was;
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for the text saith, that their eyes were opened, and they had the knowledge both of good and evil, the good that they had lost, and the evil that they had fallen into; for they knew that they were naked.
for the text Says, that their eyes were opened, and they had the knowledge both of good and evil, the good that they had lost, and the evil that they had fallen into; for they knew that they were naked.
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and teach them the art to sowe fig-leaves together, to cover their shame, and to hide their wickedness and themselves from the sight of God, which they could never do:
and teach them the art to sow Fig leaves together, to cover their shame, and to hide their wickedness and themselves from the sighed of God, which they could never do:
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And therefore happy Adam hadst thou been if thou never hadst had this knowledge, for this knowledge made thee to fall; and so the Prophet Esay saith of Babylon, Esay 47.10. thy wisdom and thy knowledge have caused thee to rebel, or to turn away;
And Therefore happy Adam Hadst thou been if thou never Hadst had this knowledge, for this knowledge made thee to fallen; and so the Prophet Isaiah Says of Babylon, Isaiah 47.10. thy Wisdom and thy knowledge have caused thee to rebel, or to turn away;
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yet it is as true, that no other creature goeth so far from reason as man alone. And therefore I do not say, happy are the beasts that want reason; but I say unhappy is that man, qui cum ratione insanit, that runneth mad with the reason that God hath given him,
yet it is as true, that no other creature Goes so Far from reason as man alone. And Therefore I do not say, happy Are the beasts that want reason; but I say unhappy is that man, qui cum ratione insanit, that Runneth mad with the reason that God hath given him,
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And therefore the Devil could wish that all his servants were as knowing as Berengarius, and as subtle as Duns Scotus; because he hath more excellent execrable service from one of them,
And Therefore the devil could wish that all his Servants were as knowing as Berengarius, and as subtle as Duns Scotus; Because he hath more excellent execrable service from one of them,
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for it is a true saying, That inferiour conceits have inferiour sins, & non nisi ex magnis ingeniis magni errores, and the great errors never came but from great wits, such as Arius, Pelagius, and the rest of the great Hereticks had.
for it is a true saying, That inferior conceits have inferior Sins, & non nisi ex magnis ingeniis magni Errors, and the great errors never Come but from great wits, such as Arius, Pelagius, and the rest of the great Heretics had.
So it is the great Lords that were the great rebels, and the mean men that were infirmiores in exercitu, are but as the tayle of the Dragon which the great men drew after them.
So it is the great lords that were the great rebels, and the mean men that were infirmiores in exercitu, Are but as the tail of the Dragon which the great men drew After them.
And therefore, seeing the ambitious desires of attaining more knowledge then beseemeth us, and the knowledge of those secret things, that as Moses saith belong unto the Lord our God, are the Devil's splendida peccata, his glistering sins, & generosa scelera, his noble projects, his jewels,
And Therefore, seeing the ambitious Desires of attaining more knowledge then beseems us, and the knowledge of those secret things, that as Moses Says belong unto the Lord our God, Are the Devil's splendida Peccata, his glistering Sins, & generosa scelera, his noble projects, his Jewels,
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and most honourable stratagems which have caused many men not onely to fall away, but also to run away from God, we ought to take the counsel of Saint Augustin, Magis metuere cum in intellectu habitat diabolus quam cum in affectionibus, to fear more when the Devil dwelleth in the understanding then when he corrupteth our affections, when as a Pestilent Heretique, or a Seminary Priest, or a Fanatique Non-conformist, doth more mischief then either a dissolute drunkard, or a covetous merchant.
and most honourable stratagems which have caused many men not only to fallen away, but also to run away from God, we ought to take the counsel of Saint Augustin, Magis metuere cum in intellectu habitat diabolus quam cum in affectionibus, to Fear more when the devil dwells in the understanding then when he corrupteth our affections, when as a Pestilent Heretic, or a Seminary Priest, or a Fanatic Nonconformist, does more mischief then either a dissolute drunkard, or a covetous merchant.
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and his decrees of election and reprobation and the like, we should say with the Prophet David, Ps. 77.19. thy way is in the sea, thy pathes in the great waters,
and his decrees of election and reprobation and the like, we should say with the Prophet David, Ps. 77.19. thy Way is in the sea, thy paths in the great waters,
Why he giveth this thing, and denyeth that thing, why he raiseth tis man, throweth down that man, we should cry out with the Apostle, O the deepness of the riches both of the wisdom and knowledge of God! how unsearchable are his judgements,
Why he gives this thing, and denyeth that thing, why he Raiseth this man, throweth down that man, we should cry out with the Apostle, Oh the deepness of the riches both of the Wisdom and knowledge of God! how unsearchable Are his Judgments,
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So our eyes should be dazled with the brightness of Gods presence, and our selves swallowed up in his bottomless counsels, we should not presume to look too fully upon so glorious a Majesty, we should not dive too far into the depth of those bottomless mysteries:
So our eyes should be dazzled with the brightness of God's presence, and our selves swallowed up in his bottomless Counsels, we should not presume to look too Fully upon so glorious a Majesty, we should not dive too Far into the depth of those bottomless Mysteres:
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So you must know, that besides arcana Dei, there are also mysteria imperii, secrets of State, which we must not search into but with these beasts cover our faces with two of our wings;
So you must know, that beside arcana Dei, there Are also Mysteries imperii, secrets of State, which we must not search into but with these beasts cover our faces with two of our wings;
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For they are governed by the law of strength, when the weakest must yield and obey the stronger, as all the beasts unto the Lion, the sowles unto the Eagle,
For they Are governed by the law of strength, when the Weakest must yield and obey the Stronger, as all the beasts unto the lion, the Souls unto the Eagl,
and the fishes unto the Whale: But God ordered that men, indued with reason should be guided and governed by Lawes, not onely those that he delivered himself,
and the Fish unto the Whale: But God ordered that men, endued with reason should be guided and governed by Laws, not only those that he Delivered himself,
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but also those that are made by the wisest of men, as Moses, Solon, Lycurgus, and the like, Kings and Princes; and their under-Magistrates to rule and to govern the people according to their Lawes:
but also those that Are made by the Wisest of men, as Moses, Solon, Lycurgus, and the like, Kings and Princes; and their under-Magistrates to Rule and to govern the people according to their Laws:
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And therefore the Prophet saith, that Christ his government is upon his shoulders, not in his hand, or at the armes end, but upon his shoulders, which are the bearing members of all heavy things:
And Therefore the Prophet Says, that christ his government is upon his shoulders, not in his hand, or At the arms end, but upon his shoulders, which Are the bearing members of all heavy things:
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And therefore the Prophet David compareth the government of the unruly people, to the appeasing of the raging seas, saying unto God, Thou stillest the rage of the sea,
And Therefore the Prophet David compareth the government of the unruly people, to the appeasing of the raging Seas, saying unto God, Thou stillest the rage of the sea,
and the Preachers of the Gospel that maintain Religion, without which we were most miserable (as of late years they intended to do) The Kings and Princes that are the governours of the people, must maintain soldiers and Captaines to suppress their madness, and to preserve peace and religion both in the Church and Commonwealth.
and the Preachers of the Gospel that maintain Religion, without which we were most miserable (as of late Years they intended to do) The Kings and Princes that Are the Governors of the people, must maintain Soldiers and Captains to suppress their madness, and to preserve peace and Religion both in the Church and Commonwealth.
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And seeing all these things and abundance more of like sort, that are requisite for the government of the people, can not be done without a great deale of counsel, and wisedome, and pollicy, and strength, and power, and the like;
And seeing all these things and abundance more of like sort, that Are requisite for the government of the people, can not be done without a great deal of counsel, and Wisdom, and policy, and strength, and power, and the like;
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and as the Medes said to Deioces, when they chose him to be their King, do thou what thou wilt about the government of us, both in war and peace, and we will obey thy commands and follow our husbandry, our trades, and our occasions;
and as the Medes said to Deioces, when they chosen him to be their King, do thou what thou wilt about the government of us, both in war and peace, and we will obey thy commands and follow our Husbandry, our trades, and our occasions;
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and whether soever thou sendest us we will go, and whosoever he be that doth rebel against thy commandment in all that thou commandest him, he shall be put to death:
and whither soever thou sendest us we will go, and whosoever he be that does rebel against thy Commandment in all that thou Commandest him, he shall be put to death:
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and to follow their vocation, and to learn obedience, which is better then sacrifice, and never to be so curious and censorious, as to prie into the secrets,
and to follow their vocation, and to Learn Obedience, which is better then sacrifice, and never to be so curious and censorious, as to prie into the secrets,
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And as they ought to do this about the secrets of State, so they should do the like about the Church affairs, which they should leave to Aaron and the Priests to dispose of;
And as they ought to do this about the secrets of State, so they should do the like about the Church affairs, which they should leave to Aaron and the Priests to dispose of;
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said Apelles The Shoemaker must not touch the thigh Ʋnless his art doth reach so high, And will they order things in the Church of God, that have so much disorder in their own house,
said Apelles The Shoemaker must not touch the thigh Ʋnless his art does reach so high, And will they order things in the Church of God, that have so much disorder in their own house,
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For as I told you even now, that the Government of the Common-wealth was a matter of great moment, and to be borne upon the shoulders, which are the best able to bear it:
For as I told you even now, that the Government of the Commonwealth was a matter of great moment, and to be born upon the shoulders, which Are the best able to bear it:
and so they may well fear the anger of the Lord will be kindled against those that take this Arke of God from the shoulders of the Priests, and put it,
and so they may well Fear the anger of the Lord will be kindled against those that take this Ark of God from the shoulders of the Priests, and put it,
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Secondly, As the Cherubims and these Beasts did cover their faces with two of their wings, to check our curiosity, because we are not able, and therefore ought not to prie into secret mysteries:
Secondly, As the Cherubims and these Beasts did cover their faces with two of their wings, to check our curiosity, Because we Are not able, and Therefore ought not to prie into secret Mysteres:
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so they covered their feet with two of their wings, to shew our misery, because we have defiled our selves and fouled our feet by our walking in the wicked wayes and the dirty pathes of sin and iniquity.
so they covered their feet with two of their wings, to show our misery, Because we have defiled our selves and fouled our feet by our walking in the wicked ways and the dirty paths of since and iniquity.
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for we are all become abominable, and there is none that doth good, no not one, But in all men there is corruption, in the best men there is defection, and in the Angels unfaithfulness hath been found.
for we Are all become abominable, and there is none that does good, no not one, But in all men there is corruption, in the best men there is defection, and in the Angels unfaithfulness hath been found.
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for if you looke into the best of all our actions, and the choicest wayes that we walk in, you shall find that the righteousness which we have by nature, is but justitia Gentilium, splendida peccata, as Saint Augustine calls them:
for if you look into the best of all our actions, and the Choicest ways that we walk in, you shall find that the righteousness which we have by nature, is but justitia Gentilium, splendida Peccata, as Saint Augustine calls them:
The righteousness that we have by the Law is but justitia Pharisaeorum, which as Saint Chrysostome saith, was in ostentatione non in rectitudine intentionis, in locutione non in opere, in corporis afflictione non in mandatorum observatione, and so it was but sceria obducta, sin guilded and unprofitable, because never perfectly performed, no not by the strictest Pharisee.
The righteousness that we have by the Law is but justitia Pharisees, which as Saint Chrysostom Says, was in ostentation non in Rectitude intentionis, in locution non in Opere, in corporis affliction non in mandatorum observation, and so it was but sceria obducta, since Guilded and unprofitable, Because never perfectly performed, no not by the Strictest Pharisee.
And the righteousness which we have by grace, is but justiciae viatorum, inchoated and imperfect, and at the best but as menstruous cloaths full of staines;
And the righteousness which we have by grace, is but justiciae viatorum, inchoated and imperfect, and At the best but as menstruous clothes full of stains;
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And therefore we should never exalt our selves with high conceits of our own worth, like the proud Pharisee; but rather fall down upon our knees with the humble Publican, and say, Lord be merciful unto me a sinner:
And Therefore we should never exalt our selves with high conceits of our own worth, like the proud Pharisee; but rather fallen down upon our knees with the humble Publican, and say, Lord be merciful unto me a sinner:
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For if God should enter into judgement, and be extream to mark what we do amiss, O Lord, who could abide it? For no flesh living could be justified. And therefore we should not stand to justifie our selves and our wayes before God,
For if God should enter into judgement, and be extreme to mark what we do amiss, Oh Lord, who could abide it? For no Flesh living could be justified. And Therefore we should not stand to justify our selves and our ways before God,
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yet we must not cover our sins, but confess them with an humble, lowly, penitent and obedient heart, if ever we look to obtain forgiveness of the same.
yet we must not cover our Sins, but confess them with an humble, lowly, penitent and obedient heart, if ever we look to obtain forgiveness of the same.
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3. As they covered their feet with two of their wings, so with the other two wings they did flie; and that was to shew the readiness of their obedience to do the service of God,
3. As they covered their feet with two of their wings, so with the other two wings they did fly; and that was to show the readiness of their Obedience to do the service of God,
and therefore the Prophet saith, he rode upon Cherub and did flie he came flying upon the wings of the winde, that is, his Messengers, that he sent to perform his commands, were as ready and as swift as the winde.
and Therefore the Prophet Says, he road upon Cherub and did fly he Come flying upon the wings of the wind, that is, his Messengers, that he sent to perform his commands, were as ready and as swift as the wind.
He needed no more but say to this man go and he goeth, and to another come and he cometh, and saith, in me mora non erit ulla, as Curio said unto Caesar.
He needed no more but say to this man go and he Goes, and to Another come and he comes, and Says, in me mora non erit ulla, as Curio said unto Caesar.
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not lazily to go about them, like the Snaile, of whom the Poets fain, that when Jupiter invited his Creatures unto his Feast, the Snail came last of all, which admonisheth us, saith Alciat. — Sectanda gradu convivia tardo, To come slowly to revellings and pleasures,
not lazily to go about them, like the Snail, of whom the Poets fain, that when Jupiter invited his Creatures unto his Feast, the Snail Come last of all, which Admonisheth us, Says Alciat. — Sectanda Grade Convivia tardo, To come slowly to revellings and pleasures,
but to the Lords Table, and to other holy exercises we should not be like the Snail, or the sluggard that crieth, yet a little sleep, a little slumber, a little folding of the hands to sleep, but we should go nimbly like those that have wings to flie to do their business,
but to the lords Table, and to other holy exercises we should not be like the Snail, or the sluggard that cries, yet a little sleep, a little slumber, a little folding of the hands to sleep, but we should go nimbly like those that have wings to fly to do their business,
so we ought more specially to use it in the service of God, and to go to our Saviour Christ, that bids his Church and every member of his Church to make hast, or to flie away, as the original word imports,
so we ought more specially to use it in the service of God, and to go to our Saviour christ, that bids his Church and every member of his Church to make haste, or to fly away, as the original word imports,
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For so you see how Judas watched and walked unto the High Priests, and from the High Priests to the Garden, and from the Garden to the High Priests again,
For so you see how Judas watched and walked unto the High Priests, and from the High Priests to the Garden, and from the Garden to the High Priests again,
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But the reason why we are so slow in our flight towards heaven, is, because our wings that should carry us, are birdlim'd and entangled with abundance of cares about worldly wealth,
But the reason why we Are so slow in our flight towards heaven, is, Because our wings that should carry us, Are birdlime and entangled with abundance of Cares about worldly wealth,
or drowned in the vain delights of sinful pleasures, or pressed down with the weight of those vanities, whereof the least is heavy enough to sink a ship;
or drowned in the vain delights of sinful pleasures, or pressed down with the weight of those vanities, whereof the least is heavy enough to sink a ship;
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and to run our race towards the spiritual Canaan, should cast away both deliciarum putredinens & curarum magnitudinem, our worldly cares and our sinful delights,
and to run our raze towards the spiritual Canaan, should cast away both deliciarum putredinens & curarum magnitudinem, our worldly Cares and our sinful delights,
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And therefore if we desire to avoid this curse, let us with these beasts use two of our wings to flie about the service of God with all readiness, and rather strive to be the first in the Church of God then the last; for so we shall gain the blessing for ever.
And Therefore if we desire to avoid this curse, let us with these beasts use two of our wings to fly about the service of God with all readiness, and rather strive to be the First in the Church of God then the last; for so we shall gain the blessing for ever.
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And Secondly, More particularly, that they were full of eyes, 1. Within. v. 8. 2. Before. v. 6. 3. Behind. v. 6. For so it is in the 6. v. that they were full of eyes before and behind, and here in this verse, that they were full of eyes within.
And Secondly, More particularly, that they were full of eyes, 1. Within. v. 8. 2. Before. v. 6. 3. Behind. v. 6. For so it is in the 6. v. that they were full of eyes before and behind, and Here in this verse, that they were full of eyes within.
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And here I might Philosophically dilate unto you the nature, quality, and excellency of this little part of the body, which is, the eye, and the inestimable benefit of our sight, which is the chiefest of all the five sences,
And Here I might Philosophically dilate unto you the nature, quality, and excellency of this little part of the body, which is, the eye, and the inestimable benefit of our sighed, which is the chiefest of all the five Senses,
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All the Magistrates and all the Judges of the earth should be full of eyes; because they are not onely to look unto themselves, and to see to their own ways,
All the Magistrates and all the Judges of the earth should be full of eyes; Because they Are not only to look unto themselves, and to see to their own ways,
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but they are also to guide and to lead many others. And if they be blind, & yet undertake to lead the blind, the blind Magistrates to lead the blind people, they both shall fall into the ditch, as of late amongst us both have done;
but they Are also to guide and to led many Others. And if they be blind, & yet undertake to led the blind, the blind Magistrates to led the blind people, they both shall fallen into the ditch, as of late among us both have done;
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and of all cases and causes that shall come before them. 2. The eye of doing justice and executing judgement according to the truth and merit of every cause.
and of all cases and Causes that shall come before them. 2. The eye of doing Justice and executing judgement according to the truth and merit of every cause.
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for you may be sure, that priviledge is accursed, and woe be to that power that maintains wrong, and stops justice: and it will be a great deal more for your honour to lay aside that power,
for you may be sure, that privilege is accursed, and woe be to that power that maintains wrong, and stops Justice: and it will be a great deal more for your honour to lay aside that power,
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So when the report came, that the men of any City became Idolatrous and the seducers of the people to idolatry, as now our Anabapt•sts and Quakers withdraw their neighbours to their faction and rebellion, the Lord saith, then shalt thou enquire, and make search, ask diligently and behold if it be truth,
So when the report Come, that the men of any city became Idolatrous and the seducers of the people to idolatry, as now our Anabapt•sts and Quakers withdraw their neighbours to their faction and rebellion, the Lord Says, then shalt thou inquire, and make search, ask diligently and behold if it be truth,
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Then for the second point, If thou findest it true, V. 15, that thou seest they have done it, thou shalt surely smite the inhabitants of that City with the edge of the sword, and destroy it utterly. For,
Then for the second point, If thou Findest it true, V. 15, that thou See they have done it, thou shalt surely smite the inhabitants of that city with the edge of the sword, and destroy it utterly. For,
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2 when with these eyes they do see the offence, they should not let the offender escape, quia impunitas delicti invitat homines ad malignandum, because the leaving of sin unpunished is the chiefest encouragement to invite other men to sin;
2 when with these eyes they do see the offence, they should not let the offender escape, quia impunitas Delicti invitat homines ad malignandum, Because the leaving of since unpunished is the chiefest encouragement to invite other men to since;
for by favouring one, you hearten many: and as Saint Augustine saith, Illicita non prohibere consensus erroris est, not to restrain sin when you see it, is to maintain sin in them that do it,
for by favouring one, you hearten many: and as Saint Augustine Says, Illicita non prohibere consensus Error est, not to restrain since when you see it, is to maintain since in them that do it,
And Solomon saith, He that justifieth the wicked, or saith unto him, thou art righteous, and so let him go unpunished, and quasheth all that shall be proved against him, him shall the people curse, and Nations shall abhor him;
And Solomon Says, He that Justifieth the wicked, or Says unto him, thou art righteous, and so let him go unpunished, and quasheth all that shall be proved against him, him shall the people curse, and nations shall abhor him;
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And it is most certain, that the suffering of oppressors, intruders, and the like malefactors to pass away unpunished, will bring the curse of God upon any Nation,
And it is most certain, that the suffering of Oppressors's, intruders, and the like malefactors to pass away unpunished, will bring the curse of God upon any nation,
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and especially upon them that should hinder it and will not do it. For, nil doctores nisi ductores, the Ministers of mercy can do no good though we preach never so well, except the Ministers of Justice will maintain that good,
and especially upon them that should hinder it and will not do it. For, nil Doctors nisi Ductores, the Ministers of mercy can do no good though we preach never so well, except the Ministers of justice will maintain that good,
because we can but forbid the corruption of the heart, and they must prohibit the wickedness of the hand; when as we onely have the words of exhortation, and they onely have the sword of correction.
Because we can but forbid the corruption of the heart, and they must prohibit the wickedness of the hand; when as we only have the words of exhortation, and they only have the sword of correction.
And therefore seeing the eye of Justice should not wink and connive with the transgressors, the false-hearted subjects and traytors, the oppressours and plunderers of their brethren, be they of what Nation you will, Jew or Gentile,
And Therefore seeing the eye of justice should not wink and connive with the transgressors, the False-hearted subject's and Traitors, the Oppressors's and plunderers of their brothers, be they of what nation you will, Jew or Gentile,
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and of what condition you will, high or low, which might think it favour enough to have their wickedness pardoned, though they be not honoured and magnified,
and of what condition you will, high or low, which might think it favour enough to have their wickedness pardoned, though they be not honoured and magnified,
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And yet I must tell you that this should no ways countenance the condemning of any man that is innocent; for the Scripture is very plain, that justum & innocentem non condemnabis, neither is it any justice to punish Mephibosheth for Ziba's fault,
And yet I must tell you that this should not ways countenance the condemning of any man that is innocent; for the Scripture is very plain, that Justum & innocentem non condemnabis, neither is it any Justice to Punish Mephibosheth for Ziba's fault,
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but as every horse should bear his own burthen, so should every man suffer for his own faults: so let the rebels that were murderers and traytours suffer and spare them not,
but as every horse should bear his own burden, so should every man suffer for his own Faults: so let the rebels that were murderers and Traitors suffer and spare them not,
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2. I say, that as the Magistrates and Judges should be like these Beasts, full of eyes; so should the Ministers and Preachers of Gods word be likewise full of eyes: For otherwise it were to no purpose either for the Judge and the Magistrate, or for the Preacher and Minister to be like Lions, full of courage, unless they were also full of eyes, and their eyes should be sharp and quick-sighted like the Eagles eyes: for the blind Lion may soon fall into the snare or ditch, and then his strength and courage will availe him nothing.
2. I say, that as the Magistrates and Judges should be like these Beasts, full of eyes; so should the Ministers and Preachers of God's word be likewise full of eyes: For otherwise it were to no purpose either for the Judge and the Magistrate, or for the Preacher and Minister to be like Lions, full of courage, unless they were also full of eyes, and their eyes should be sharp and quick-sighted like the Eagles eyes: for the blind lion may soon fallen into the snare or ditch, and then his strength and courage will avail him nothing.
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And if the Minister wanteth either of these, he is but monoculus, an one-ey'd Priest, not fit by the Law of God to serve at Gods Altar, that would have his Priests without blemish.
And if the Minister Wants either of these, he is but monoculus, an one-eyed Priest, not fit by the Law of God to serve At God's Altar, that would have his Priests without blemish.
and the eye by the idiome and customary phrase of the Hebrewes is often put for the whole minde and understanding of a man, quia oculi sunt praecipui mentis indices, because the eye is the most principal index and declarer of the minde;
and the eye by the idiom and customary phrase of the Hebrews is often put for the Whole mind and understanding of a man, quia oculi sunt praecipui mentis indices, Because the eye is the most principal index and declarer of the mind;
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so impudicus oculus impudici cordis est nuntius, an unchast eye is the witness of an unchast heart, saith St. Hierom, and a pitifull eye is the testimony of a good mercifull man.
so Impudicus oculus impudici Cordis est nuntius, an unchaste eye is the witness of an unchaste heart, Says Saint Hieronymus, and a pitiful eye is the testimony of a good merciful man.
Therefore he eye put for the minde and signifying the understanding, the Ministers that ought to be full of eyes, ought to be full of knowledge and understanding;
Therefore he eye put for the mind and signifying the understanding, the Ministers that ought to be full of eyes, ought to be full of knowledge and understanding;
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for if they want knowledge, how shall the people get the knowledge of Gods Lawes from them that know nothing themselves? The people must needs perish, and they shall be liable for their destruction;
for if they want knowledge, how shall the people get the knowledge of God's Laws from them that know nothing themselves? The people must needs perish, and they shall be liable for their destruction;
And therefore those Ministers that have taken upon them the charge of souls, and do either want the eye of learning and the light of understanding, or else keep it in themselves like the fire that is in the flint stone, and warmes no man,
And Therefore those Ministers that have taken upon them the charge of Souls, and do either want the eye of learning and the Light of understanding, or Else keep it in themselves like the fire that is in the flint stone, and warms no man,
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so when the crier hath lost his voice by being choaked with junkates, and the watchman hath lost his eyes by too much sweating after worldly wealth, and the Minister cannot preach either through ignorance or negligence, they are thenceforth good for nothing but to be cast out and thrown into the bottomless pit. But,
so when the crier hath lost his voice by being choked with junkates, and the watchman hath lost his eyes by too much sweating After worldly wealth, and the Minister cannot preach either through ignorance or negligence, they Are thenceforth good for nothing but to be cast out and thrown into the bottomless pit. But,
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so they should have the clear eye of a blameless life and conversation, otherwise as Penelope to delude her woers, is said to untwist in the night what she spun in the day:
so they should have the clear eye of a blameless life and Conversation, otherwise as Penelope to delude her woers, is said to untwist in the night what she spun in the day:
2. Corpori vestimentum, a garment for the body, and that is fervent devotion, because it is the office and duty of the Minister to pray for all; 1. For the good men, that they may continue good and not fall. 2. For the evil men, that they may rise from their fall.
2. Corpori vestimentum, a garment for the body, and that is fervent devotion, Because it is the office and duty of the Minister to pray for all; 1. For the good men, that they may continue good and not fallen. 2. For the evil men, that they may rise from their fallen.
3. Manibus munimentum, a covering for the hands, and that is good works; because that as our works are strengthned through our prayers, so our prayers are available through our works, saith Saint Jerome.
3. Manibus Munimentum, a covering for the hands, and that is good works; Because that as our works Are strengthened through our Prayers, so our Prayers Are available through our works, Says Saint Jerome.
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And as the Magistrates and Ministers should be f•ll of eyes, so all Christians in like manner should be full of eyes, to look unto themselves and to their wayes; for though,
And as the Magistrates and Ministers should be f•ll of eyes, so all Christians in like manner should be full of eyes, to look unto themselves and to their ways; for though,
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yet now they are light in the Lord, even as the Prophet shewed they should be, The people that walked in darkness have seen great light, Esay. 9.2. and they that dwell in the Land of the shadow of death, upon them hath the light shined, because it cannot be denied but that as Daniel saith, knowledge is increased, and as our Saviour saith, light is come into the world.
yet now they Are Light in the Lord, even as the Prophet showed they should be, The people that walked in darkness have seen great Light, Isaiah. 9.2. and they that dwell in the Land of the shadow of death, upon them hath the Light shined, Because it cannot be denied but that as daniel Says, knowledge is increased, and as our Saviour Says, Light is come into the world.
And therefore the people should take heed that they love not darkness more then light, or that they be not like the fool Harpaste that was as blind as a beetle, and yet would not be perswaded,
And Therefore the people should take heed that they love not darkness more then Light, or that they be not like the fool Harpaste that was as blind as a beetle, and yet would not be persuaded,
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as Seneca saith, that she was blinde but that the room was dark ▪ For I fear that we have too many men that think they want no eyes, but that the house of God is dark and wants light;
as Senecca Says, that she was blind but that the room was dark ▪ For I Fear that we have too many men that think they want no eyes, but that the house of God is dark and Wants Light;
and if the Lord replies, should they that are to be like Lions become as fearfull as the Hares, that run away from the noise of the Hounds? Have I not often delivered thee as I did Elisha after he had delivered his message unto Jehu, when he presently shut the door and fled? therefore I command thee to tell me, what seest thou.
and if the Lord replies, should they that Are to be like Lions become as fearful as the Hares, that run away from the noise of the Hounds? Have I not often Delivered thee as I did Elisha After he had Delivered his message unto Jehu, when he presently shut the door and fled? Therefore I command thee to tell me, what See thou.
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And worse then the parable of Menenius Agrippa, when all the members conspired against the stomach, I have seen a monstrous ill-shap'd body cutting off his own most excellent and unreprovable head; and the worst Parliament that ever England saw, rebelling and warring,
And Worse then the parable of Menenius Agrippa, when all the members conspired against the stomach, I have seen a monstrous ill-shaped body cutting off his own most excellent and unreprovable head; and the worst Parliament that ever England saw, rebelling and warring,
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Yet I see one thing more that troubles me much, many men that say (excepting the conscience of their religion, that should not undo them) they are innocent from any offence done either against their King or against their neighbors, and yet to be driven out of house and home,
Yet I see one thing more that Troubles me much, many men that say (excepting the conscience of their Religion, that should not undo them) they Are innocent from any offence done either against their King or against their neighbours, and yet to be driven out of house and home,
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and those that were known to be rebels & to have fought against their King to enjoy their Lands and Livings, and to become great men, and to hold in their fingers the Lands of Innocents, of the King, of the Church,
and those that were known to be rebels & to have fought against their King to enjoy their Lands and Livings, and to become great men, and to hold in their fingers the Lands of Innocents, of the King, of the Church,
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But for the trial of the truth hereof, his Majesty hath most graciously appointed, and his Grace here doth most favourably countenance these wise and religious men that shall justly and religiously determine these things.
But for the trial of the truth hereof, his Majesty hath most graciously appointed, and his Grace Here does most favourably countenance these wise and religious men that shall justly and religiously determine these things.
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And I am confident that being wise men as they are, they will shew themselves men of courage, bold as the Lion to do justly, and to stand for the right Interest, be it of the Jew or of the Gentile, without fear of the greatest, and not caring what the meanest or the vulgar say of them;
And I am confident that being wise men as they Are, they will show themselves men of courage, bold as the lion to do justly, and to stand for the right Interest, be it of the Jew or of the Gentile, without Fear of the greatest, and not caring what the Meanest or the Vulgar say of them;
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And by their just and unpartial dealing betwixt party and party, I doubt not but they will as they have hitherto, shew themselves to be full of eyes to see to every thing, to search into every cause, and to find out the truth of every matter and every charge that shall be brought before them.
And by their just and unpartial dealing betwixt party and party, I doubt not but they will as they have hitherto, show themselves to be full of eyes to see to every thing, to search into every cause, and to find out the truth of every matter and every charge that shall be brought before them.
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2. AFTER that they are said to be full of eyes, the Evangelist tells us more particularly that they were full of eyes within; and in the precedent 6. v. it is said, that they were full of eyes before and behinde, so they were Full of eyes, 1. Within. 2. Before. 3. Behinde.
2. AFTER that they Are said to be full of eyes, the Evangelist tells us more particularly that they were full of eyes within; and in the precedent 6. v. it is said, that they were full of eyes before and behind, so they were Full of eyes, 1. Within. 2. Before. 3. Behind.
And it is very true, that In omni creatura, quae sub sole vanitatibus mundanis occupatur, nihil humano corde sublimius, nihil nobilius, nihilque Deo similius reperitur;
And it is very true, that In omni creatura, Quae sub sole vanitatibus mundanis occupatur, nihil Human cord Sublimius, nihil Nobilius, nihilque God Similarly reperitur;
quapropter nihil aliud quaerit à te Deus nisi cor tuum, In all the creature which under the sun is occupied in these worldly vanities, there is nothing more sublime then mans heart, nothing more noble, and nothing more like to God himself;
quapropter nihil Aliud Query à te Deus nisi cor tuum, In all the creature which under the sun is occupied in these worldly vanities, there is nothing more sublime then men heart, nothing more noble, and nothing more like to God himself;
They that give part of their hearts to God, and part to the Devil, God being angry that any part is left for the Devil, departeth and leaveth all unto the Devil, as St. Augustine speaketh.
They that give part of their hearts to God, and part to the devil, God being angry that any part is left for the devil, departeth and Leaveth all unto the devil, as Saint Augustine speaks.
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nec precibus movetur, which is neither broken with compunction nor mollified with piety, nor moved with prayers, nor terrified with threatnings, nor yet yielding with any judgements: but is unthankfull for all benefits, regardless of all counsell, and senseless of all dangers, and so still growing worse and worse, untill like Pharaoh, he be quite destroyed.
nec precibus movetur, which is neither broken with compunction nor mollified with piety, nor moved with Prayers, nor terrified with threatenings, nor yet yielding with any Judgments: but is unthankful for all benefits, regardless of all counsel, and senseless of all dangers, and so still growing Worse and Worse, until like Pharaoh, he be quite destroyed.
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And yet how many men have we that are double hearted and false hearted, and more deceifull then the wilie Greeks that lurked in the belly of the Trojan Horse,
And yet how many men have we that Are double hearted and false hearted, and more deceifull then the wily Greeks that lurked in the belly of the Trojan Horse,
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or the subtle Serpent that beguiled Eve? And that which is worst of all, which do deceive and betray their own souls? For as of all murders felo de se is most impardonable,
or the subtle Serpent that beguiled Eve? And that which is worst of all, which do deceive and betray their own Souls? For as of all murders Fellow de se is most impardonable,
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And yet as Apollodorus the tyrant dreamed that he was taken and flead by the Scythians, and his heart thrown into a boyling Caldron, should say unto him, I am the cause of all this my self, because I have deceived thee in all thy wayes,
And yet as Apollodorus the tyrant dreamed that he was taken and flayed by the Scythians, and his heart thrown into a boiling Caldron, should say unto him, I am the cause of all this my self, Because I have deceived thee in all thy ways,
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and shall kill them and put them to death, and think that they doe God good service, and believe that they have the Eagles wings to mount up the readyest way to Heaven,
and shall kill them and put them to death, and think that they do God good service, and believe that they have the Eagles wings to mount up the Readiest Way to Heaven,
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And therefore, seeing the heart of man is so deceitful, as many times to perswade him he holds God by the hand, when the Devil hath him fast fettered by the heeles, it is requisite that we should be like these Beasts full of eyes within, to look into our own hearts, that they do not deceive us, and to examine our own wayes, that we be not mistaken in them;
And Therefore, seeing the heart of man is so deceitful, as many times to persuade him he holds God by the hand, when the devil hath him fast fettered by the heals, it is requisite that we should be like these Beasts full of eyes within, to look into our own hearts, that they do not deceive us, and to examine our own ways, that we be not mistaken in them;
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lest, while we aim to go to Jerusalem the City of God, we shall with the Army of the King of Syria, that he sent to Dotham to fetch Elisha, be carryed blindefold into the midst of Samaria, the City of our greatest Enemy;
lest, while we aim to go to Jerusalem the city of God, we shall with the Army of the King of Syria, that he sent to Dotham to fetch Elisha, be carried blindfold into the midst of Samaria, the city of our greatest Enemy;
and so he adviseth us to doe the like, saying, Stand in awe and sin not, commune with your own heart, that is, to examine diligently, whether the things that you doe be sins or not:
and so he adviseth us to do the like, saying, Stand in awe and since not, commune with your own heart, that is, to examine diligently, whither the things that you do be Sins or not:
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but they are onely full of eyes without, to pry into the doings, and to censure all the acts of all others, which is the humour of them, that take delight to spy out the least mote that they see in the eyes of others,
but they Are only full of eyes without, to pry into the doings, and to censure all the acts of all Others, which is the humour of them, that take delight to spy out the least mote that they see in the eyes of Others,
And this multiplicity of eyes without, and the want of all eyes within, when those that should be within are turned out, is the cause that there are so many reformers of our Church,
And this Multiplicity of eyes without, and the want of all eyes within, when those that should be within Are turned out, is the cause that there Are so many reformers of our Church,
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Mechanicks, Handicrafts-men, and Ploughmen, whose credit, wealth, and wit lyes in their hands, as Salust speaks of the seditious Plebeians of Rome, do so impudently prate and censure the Government both of the Church and Common-wealth.
Mechanics, Handicraftsmen, and Ploughman, whose credit, wealth, and wit lies in their hands, as Sallust speaks of the seditious Plebeians of Room, do so impudently prate and censure the Government both of the Church and Commonwealth.
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But as our Saviour said to St. Peter, when he would needs know what should become of St. John, Quid ad te? What is that to thee? Do thou follow me:
But as our Saviour said to Saint Peter, when he would needs know what should become of Saint John, Quid ad te? What is that to thee? Do thou follow me:
and not immittere falcem in alienam messem, and to do as many Gentlemen use to do, that is, to travel over France, Italy, and Spain, to understand the custems and fashions of other Countryes, and to be altogether ignorant of the Lawes, customs,
and not immittere falcem in alienam messem, and to do as many Gentlemen use to do, that is, to travel over France, Italy, and Spain, to understand the custems and fashions of other Countries, and to be altogether ignorant of the Laws, customs,
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2. These Beasts are not onely said to be full of eyes within, but in the sixth verse they are also said to be full of eyes before and behinde. And that was to this end.
2. These Beasts Are not only said to be full of eyes within, but in the sixth verse they Are also said to be full of eyes before and behind. And that was to this end.
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And Moses, the man of God, that was faithful in all God's house, thought that this threefold sight and consideration of the times past, present, and to come, would surely make the children of Israel to fear the Lord their God, and to walk in his wayes;
And Moses, the man of God, that was faithful in all God's house, Thought that this threefold sighed and consideration of the times past, present, and to come, would surely make the children of Israel to Fear the Lord their God, and to walk in his ways;
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and therefore a little before his death, in his last farewell, and in the chiefest and most affectionate Sermon that ever he made unto this people, this is the chiefest wish that ever I found exprest therein, O utinam saperent & intelligerent, ac novissima previderent!
and Therefore a little before his death, in his last farewell, and in the chiefest and most affectionate Sermon that ever he made unto this people, this is the chiefest wish that ever I found expressed therein, O utinam saperent & intelligerent, ac novissima previderent!
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O that they were wise, that they understood this, that they would consider their latter end! that is, Ʋtinam saperent praeterita, intelligerent praesentia,
Oh that they were wise, that they understood this, that they would Consider their latter end! that is, Ʋtinam saperent Things past, intelligerent Presence,
& providerent futura, I would to God, that this people did remember and call to minde the things that are past, that they understood the things that are present, and that they would consider the things that are to come, and shall inevitably fall upon them.
& providerent futura, I would to God, that this people did Remember and call to mind the things that Are past, that they understood the things that Are present, and that they would Consider the things that Are to come, and shall inevitably fallen upon them.
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1. To be full of eyes behinde, to behold the times, and to consider the things that are past; for the want of this sight and consideration is a main cause of so much wickedness among the people,
1. To be full of eyes behind, to behold the times, and to Consider the things that Are past; for the want of this sighed and consideration is a main cause of so much wickedness among the people,
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and Canons of the Church, and other Histories, the Records of time, both of the Greeks and Latines, I perswade my self they would never have been so disloyal and rebellious against their Civil Governours,
and Canonas of the Church, and other Histories, the Records of time, both of the Greeks and Latins, I persuade my self they would never have been so disloyal and rebellious against their Civil Governors,
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And therefore with Moses, we have great reason to wish that our men were, like these Beasts, full of eyes behinde them, to behold the times and things that are past; and especially;
And Therefore with Moses, we have great reason to wish that our men were, like these Beasts, full of eyes behind them, to behold the times and things that Are past; and especially;
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1. It is a true saying of St. Augustine, Antequam conditi essemus, nihil beni merebamur, Before man was made he could deserve no good, he could merit no favour;
1. It is a true saying of Saint Augustine, Antequam conditi essemus, nihil Beni merebamur, Before man was made he could deserve no good, he could merit no favour;
and yet if sinful man had any eyes behinde him, to see what great things God hath done for him, he should finde cause enough to cry out with the Psalmist, What God did for Adam in Pa•adise.
and yet if sinful man had any eyes behind him, to see what great things God hath done for him, he should find cause enough to cry out with the Psalmist, What God did for Adam in Pa•adise.
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but they were to come unto him, and to be obedient to him of their own accord. And because that among all these there was not a mate found meet for man, God made him an helper fit for him, a Lady more excellent then Helen, whom he loved,
but they were to come unto him, and to be obedient to him of their own accord. And Because that among all these there was not a mate found meet for man, God made him an helper fit for him, a Lady more excellent then Helen, whom he loved,
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no positive injunction of any hard work, but that which is far easier to be kept, a negative inhibition, that he should not eat of the tree of knowledge of good and evil, this was all,
no positive injunction of any hard work, but that which is Far Easier to be kept, a negative inhibition, that he should not eat of the tree of knowledge of good and evil, this was all,
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and brake his Commandment for an Apple. And what moved him to doe this, but that which moveth all his children ever since, to destroy themselves and all the Kingdoms of the earth, Ambition? That he might be as Lucifer desired to be before him, similis Altissimo, like Gods, knowing good and evil.
and brake his Commandment for an Apple. And what moved him to do this, but that which moves all his children ever since, to destroy themselves and all the Kingdoms of the earth, Ambition? That he might be as Lucifer desired to be before him, Similis Altissimo, like God's, knowing good and evil.
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for so Mar. Crassus, the richest man in Rome, burning with ambition and an excessive desire of new triumphs, presumed at sixty years of age to undertake the warr against Arsaces, King of the Parthians, and therein his whole Army was discomsited, himself miserably slain, twenty thousand of his men killed, and ten thousand taken Prisoners:
for so Mar. Crassus, the Richest man in Room, burning with ambition and an excessive desire of new Triumphos, presumed At sixty Years of age to undertake the war against Arsaces, King of the Parthians, and therein his Whole Army was discomfited, himself miserably slave, twenty thousand of his men killed, and ten thousand taken Prisoners:
So Caius Marius weakened with old age, but strengthened by Ambition to continue in sovereign authority, would undertake the warr against Mithridates King of Pontus; and thereby he was the cause of his own utter overthrow,
So Caius Marius weakened with old age, but strengthened by Ambition to continue in sovereign Authority, would undertake the war against Mithridates King of Pontus; and thereby he was the cause of his own utter overthrow,
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And the like may be said of Spurius Melius the Roman Senator, of Marc. Manlius, of Henry the Fifth, whose ambition deprived his own father from the Empire,
And the like may be said of Spurius Better the Roman Senator, of Marc. Manlius, of Henry the Fifth, whose ambition deprived his own father from the Empire,
and indeed of those threescore and thirteen Emperours, that, within the space of one hundred years, dyed all of them (excepting three that dyed of sickness in their beds) by violent deaths.
and indeed of those threescore and thirteen emperors, that, within the Molle of one hundred Years, died all of them (excepting three that died of sickness in their Beds) by violent death's.
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so Peter de la Primauday saith, that the ambition of the Dukes of Orleans and Burgundy had almost utterly consumed the Kingdom of France, and was the occasion, that more then four thousand men were slain within Paris inone day:
so Peter de la Primauday Says, that the ambition of the Dukes of Orleans and Burgundy had almost utterly consumed the Kingdom of France, and was the occasion, that more then four thousand men were slave within paris inone day:
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and afterwards grew worse and worse in the accursed earth, was the cause that moved the late Ʋsurper, and many others of those Traytors and Rebels that followed him, to bring all the calamities, that we have both seen and felt in these Dominions.
and afterwards grew Worse and Worse in the accursed earth, was the cause that moved the late Ʋsurper, and many Others of those Traitors and Rebels that followed him, to bring all the calamities, that we have both seen and felt in these Dominions.
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And therefore we ought to detest this cursed Plant, that brought forth such bitter fruits of undutifulness, unthankfulness, and rebellion to be rendred unto God for all the great good that he had done for man.
And Therefore we ought to detest this cursed Plant, that brought forth such bitter fruits of undutifulness, unthankfulness, and rebellion to be rendered unto God for all the great good that he had done for man.
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for he pittyed Adam when he was naked, and made them coats of skin to hide and cover their nakedness, and to preserve their bodies from the storms of winter,
for he pitied Adam when he was naked, and made them coats of skin to hide and cover their nakedness, and to preserve their bodies from the storms of winter,
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And the Prophet Ezekiel doth amplifie the great goodness of God towards this people more at large, saying, that their birth and their nativity was of the land of Canaan, their father was an Amorite and their mother an Hittite, (i. e.) an accursed people;
And the Prophet Ezekielem does amplify the great Goodness of God towards this people more At large, saying, that their birth and their Nativity was of the land of Canaan, their father was an Amorite and their mother an Hittite, (i. e.) an accursed people;
nor salted, nor swadled at all, no eye pittyed thee to have compassion upon thee; but thou wast cast out in the open field to the loathing of thy person:
nor salted, nor swaddled At all, no eye pitied thee to have compassion upon thee; but thou wast cast out in the open field to the loathing of thy person:
and ear-rings in thine eares, and a beautiful Crown upon thy head, and thou didst eat sine flower, E•ech. 16.3. ad v. 15. and honey, and oyl, and thou becamest exceeding beautiful and perfect through my comliness which I had put upon thee, saith the Lord God.
and earrings in thine ears, and a beautiful Crown upon thy head, and thou didst eat sine flower, E•ech. 16.3. ad v. 15. and honey, and oil, and thou becamest exceeding beautiful and perfect through my comeliness which I had put upon thee, Says the Lord God.
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And what reward did this people render unto God, and what requital have they made unto him for all these great benefits, that this good God had done unto them? First Moses tells you, They waxed fat, and then they kicked, as we lately did, and forsook God that made them,
And what reward did this people render unto God, and what requital have they made unto him for all these great benefits, that this good God had done unto them? First Moses tells you, They waxed fat, and then they Kicked, as we lately did, and forsook God that made them,
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They sacrificed to Devils and not to God, to Gods that they knew not, that came newly up, whom their-fathers feared not, which was and is the fruit of every new Religion,
They sacrificed to Devils and not to God, to God's that they knew not, that Come newly up, whom their-fathers feared not, which was and is the fruit of every new Religion,
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And then, as they forsook God that formed them, so presently they rebelled against his servants, they muttered and murmured and rejected all their Governours;
And then, as they forsook God that formed them, so presently they rebelled against his Servants, they muttered and murmured and rejected all their Governors;
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And if you look into the foresaid sixteenth Chapter of Ezekiel, you shall see how the Prophet sheweth their wickedness, and how they have multiplied their abominations above measure,
And if you look into the foresaid sixteenth Chapter of Ezekielem, you shall see how the Prophet shows their wickedness, and how they have multiplied their abominations above measure,
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and as many of us, over-wickedly and unjustly seeking to make our children great in this world, do bring them unto the Devil in the world to come; so did they slay their children,
and as many of us, over-wickedly and unjustly seeking to make our children great in this world, do bring them unto the devil in the world to come; so did they slay their children,
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And what an intoierable ingratitude was this? The most monstrous thing that ever was; not possibly to be described, quia dixeris maledicta cuncta, cum ingratum hominem dixeris;
And what an intoierable ingratitude was this? The most monstrous thing that ever was; not possibly to be described, quia Dixers maledicta Everything, cum Ungrateful hominem Dixers;
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and afterwards set at liberty by Baldwin King of Jerusalem, in token of his thankfulness for that favour, he went to him by night, into a Town where he was retired,
and afterwards Set At liberty by Baldwin King of Jerusalem, in token of his thankfulness for that favour, he went to him by night, into a Town where he was retired,
And Seneca saith there be four special conditions of true thankfulness. 1. Grate accipere; to receive it thankfully. 2. Nunquam oblivisci; Never to forget it,
And Senecca Says there be four special conditions of true thankfulness. 1. Grate accipere; to receive it thankfully. 2. Never Oblivion; Never to forget it,
and his chosen with gladness, and had given them the lands of the Heathen, so that they did as many have done amongst us, to take the labours of the people in possession, Yet, within a while, they did as we do, forget his works, and would not abide his counsel:
and his chosen with gladness, and had given them the Lands of the Heathen, so that they did as many have done among us, to take the labours of the people in possession, Yet, within a while, they did as we do, forget his works, and would not abide his counsel:
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He raised the good Emperour Constantine, the Son of Helen out of Britaine, to close up the days of persecution, and shut the doors of the Idol-Temples.
He raised the good Emperor Constantine, the Son of Helen out of Britain, to close up the days of persecution, and shut the doors of the Idol-Temples.
II. When the mysts of ignorance, and errors, and superstition had covered and overshadowed almost all the Church of Christ, God sent successively no less then five such excellent Protestant Princes, King Edward the sixth, Queen Elizabeth, King James, and King Charles the I. and II. (as no other Kingdom had the like) to protest against all the Popish errours and superstition,
II When the mysts of ignorance, and errors, and Superstition had covered and overshadowed almost all the Church of christ, God sent successively no less then five such excellent Protestant Princes, King Edward the sixth, Queen Elizabeth, King James, and King Charles the I and II (as no other Kingdom had the like) to protest against all the Popish errors and Superstition,
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and to make such a perfect reformation of Religion, that, both for Doctrine and Discipline, no Church in Christendom is so purely and so perfectly established,
and to make such a perfect Reformation of Religion, that, both for Doctrine and Discipline, no Church in Christendom is so purely and so perfectly established,
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And what reward, I pray you, have we and our people rendred unto God for those great unparalell'd benefits that he hath done unto us? I do profess I have been a man ever faithful to my King,
And what reward, I pray you, have we and our people rendered unto God for those great unparalleled benefits that he hath done unto us? I do profess I have been a man ever faithful to my King,
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and therefore, I must say the truth, as Saint Steven told the Jews, though I should fare as Saint Steven did, that as they were a stiff-necked people, that have always resisted the Holy Ghost, and persecuted the Prophets,
and Therefore, I must say the truth, as Saint Steven told the jews, though I should fare as Saint Steven did, that as they were a Stiffnecked people, that have always resisted the Holy Ghost, and persecuted the prophets,
and been the traytors and murderers of Christ: so have the major part of us shewed themselves a rebellious Nation, that confederated to assist the Devil, to requite Gods extraordinary signal favour to us, with extraordinary signal contempt of Gods service,
and been the Traitors and murderers of christ: so have the Major part of us showed themselves a rebellious nation, that confederated to assist the devil, to requite God's extraordinary signal favour to us, with extraordinary signal contempt of God's service,
and signal malice to all his servants above any other nation of the World, by raising out of us, and bringing in amongst us, the great Anti-Christ, that is, the great enemies of Christ, you know whom, to slay the two witnesses of Jesus Christ, which were Cohors Magistratuum, & Chorus Prophetarum, 1. the best and blessed King Charles the First, that like a goodly Oake,
and signal malice to all his Servants above any other Nation of the World, by raising out of us, and bringing in among us, the great Antichrist, that is, the great enemies of christ, you know whom, to slay the two Witnesses of jesus christ, which were Cohors Magistrates, & Chorus Prophetarum, 1. the best and blessed King Charles the First, that like a goodly Oak,
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and Gebal and Ammon, and Amalec, the Philistims, with them that dwell at Tyre, the whole rable of Presbyterians, Independants, Anabaptists, Quakers, and other sects, which are the false Prophet, to devour the revenues of the Church,
and Gebal and Ammon, and Amalek, the philistines, with them that dwell At Tyre, the Whole rabble of Presbyterians, Independents, Anabaptists, Quakers, and other Sects, which Are the false Prophet, to devour the revenues of the Church,
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and what thanks owest thou to him, that gave thee all thy members, and whatsoever else thou hast? good wit, larg memory, strong body, comely proportion, loving wise, sweet children, riches, honour, favour, preferment, and all that thou hast; all is from God.
and what thanks owest thou to him, that gave thee all thy members, and whatsoever Else thou hast? good wit, large memory, strong body, comely proportion, loving wise, sweet children, riches, honour, favour, preferment, and all that thou hast; all is from God.
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and his Holy Spirit to work all the good gifts that are in thee to make thee a good Christian here, that thou maiest be for ever blessed hereafter. And
and his Holy Spirit to work all the good Gifts that Are in thee to make thee a good Christian Here, that thou Mayest be for ever blessed hereafter. And
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O that we would therefore prayse the Lord for his goodness, and declare the wonders that he doth for the children of men? And that we would sometimes cast our eyes behinde us, to see what requital we have rendred unto God for all those benefits that he hath done for us;
Oh that we would Therefore praise the Lord for his Goodness, and declare the wonders that he does for the children of men? And that we would sometime cast our eyes behind us, to see what requital we have rendered unto God for all those benefits that he hath done for us;
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that, if he findes, he hath been carefull in God's service and a faithful Steward in God's house, it may be a comfort unto his Conscience, Quia immensa est laetitia de memoria transactae virtutis, because the remembrance of former virtues,
that, if he finds, he hath been careful in God's service and a faithful Steward in God's house, it may be a Comfort unto his Conscience, Quia immensa est Laetitia de memoria transactae virtue, Because the remembrance of former Virtues,
But that I may the better and the sooner perswade you to fear God, and to serve him, and to doe that which is just and honest in his sight, I shall with Moses desire you to remember the days of old, and consider the years of many generations, and therein to observe but these two things.
But that I may the better and the sooner persuade you to Fear God, and to serve him, and to do that which is just and honest in his sighed, I shall with Moses desire you to Remember the days of old, and Consider the Years of many generations, and therein to observe but these two things.
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and the Prophet David generally saith, blessed is the man that feareth the Lord, that hath great delight in his commandments, his seed shall be mighty upon earth, riches and pienteousness shall be in his house, and his righteousness endureth for ever:
and the Prophet David generally Says, blessed is the man that fears the Lord, that hath great delight in his Commandments, his seed shall be mighty upon earth, riches and pienteousness shall be in his house, and his righteousness Endureth for ever:
and Solomon saith the like, that the memorial of the just is blessed, and his children are blessed after him. And therefore if thou lovest thy children,
and Solomon Says the like, that the memorial of the just is blessed, and his children Are blessed After him. And Therefore if thou Lovest thy children,
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And here to terrifie offenders from their wickedness, I could willingly enlarge my discourse, to shew the fearful examples of Gods judgement against many sorts of Malefactors;
And Here to terrify offenders from their wickedness, I could willingly enlarge my discourse, to show the fearful Examples of God's judgement against many sorts of Malefactors;
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but my short allowance of time will scarce permit me to give you the sight of some few judgements against and upon these four predominant sins, that are so rife amongst us,
but my short allowance of time will scarce permit me to give you the sighed of Some few Judgments against and upon these four predominant Sins, that Are so rife among us,
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1. For Rebellion, this our last Age, and the many Plots and Practices of wicked and fanatick Rebels now peeping forth amongst us, do sufficiently shew how apt we are to fall into it,
1. For Rebellion, this our last Age, and the many Plots and Practices of wicked and fanatic Rebels now peeping forth among us, do sufficiently show how apt we Are to fallen into it,
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when the earth opened her mouth and swallowed them down quick to Hell, and the heavy judgement of God upon Absolon for rebelling against King David, which followed him hard at the heeles, until he came to the bough where he was hanged,
when the earth opened her Mouth and swallowed them down quick to Hell, and the heavy judgement of God upon Absalom for rebelling against King David, which followed him hard At the heals, until he Come to the bough where he was hanged,
and the shameful yet most justly deserved death of our late Rebels, and of many more the like Viliaines, that I could quote to you out of Histories, should deterre them from this unnatural sin of Rebellion, and keep them within the bounds of their obedience to their Governours, which is more acceptable in the sight of God then any sacrifice that we can offer him:
and the shameful yet most justly deserved death of our late Rebels, and of many more the like Viliaines, that I could quote to you out of Histories, should deter them from this unnatural since of Rebellion, and keep them within the bounds of their Obedience to their Governors, which is more acceptable in the sighed of God then any sacrifice that we can offer him:
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1. Of those Inferiours, that either for bribes and reward, or for fear of their Land-lords or other great men, will most falsly swear before Judge or Jury to the taking away of the goods, lands, or life of many innocent men, which is a sin worthy to be punished by the Judges,
1. Of those Inferiors, that either for Bribes and reward, or for Fear of their Landlords or other great men, will most falsely swear before Judge or Jury to the taking away of the goods, Lands, or life of many innocent men, which is a since worthy to be punished by the Judges,
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And such a forsworn wretch was Lysander the Admiral of the Lacedemonians, Tissaphernes that brake his oath which he made with the Grecians, and Cleomenes King of Lacedemon that did the like with the Argians, but he was sufficiently plagued by the just judgement of God for his perfidiousness and perjury,
And such a forsworn wretch was Lysander the Admiral of the Lacedaemonians, Tissaphernes that brake his oath which he made with the Greeks, and Cleomenes King of Lacedaemon that did the like with the Argians, but he was sufficiently plagued by the just judgement of God for his perfidiousness and perjury,
And many more Tyrants and Commanders I could name of this kinde, that neither feared God, nor regarded their faith with men; and therefore were plagued by the just judgements of God.
And many more Tyrants and Commanders I could name of this kind, that neither feared God, nor regarded their faith with men; and Therefore were plagued by the just Judgments of God.
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3. The other sort of perjurers are of a middle size, and great men, that either through discontent or hope to be made greater, do break their faith, and falsifie the oath of God, as Solomon calls it;
3. The other sort of perjurers Are of a middle size, and great men, that either through discontent or hope to be made greater, do break their faith, and falsify the oath of God, as Solomon calls it;
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But how doth the just God reward these perfidious and perjured Villaines? And how do most wise men deeme and deale with them? but as Neclas did with Duringus, who to secure Neclas, as he said, in his Throne, falsified his faith to his Prince,
But how does the just God reward these perfidious and perjured Villains? And how do most wise men deem and deal with them? but as Vessels did with Duringus, who to secure Vessels, as he said, in his Throne, falsified his faith to his Prince,
hoping that for his good service he should be much favoured and well rewarded of Neclas: but the wise Prince abhorring such perfidiousness, said unto him, that perjury and treachery could not be mitigated and wiped away by any good turns or after-service;
hoping that for his good service he should be much favoured and well rewarded of Vessels: but the wise Prince abhorring such perfidiousness, said unto him, that perjury and treachery could not be mitigated and wiped away by any good turns or after-service;
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and therefore whereas he expected a reward for his good service done unto him, he should have it according to his merit. For of three things he should chuse which he would. 1. To kill himself with a poinyard;
and Therefore whereas he expected a reward for his good service done unto him, he should have it according to his merit. For of three things he should choose which he would. 1. To kill himself with a poinyard;
or, 3. Cast himself down from the Rock of Visgrade: and he hanged himself upon an Elder tree, which while it stood, was called Duringus tree, as Aenaeas Sylvius writeth.
or, 3. Cast himself down from the Rock of Visgrade: and he hanged himself upon an Elder tree, which while it stood, was called Duringus tree, as Aeneas Sylvius Writeth.
And though Ladislas Kerezin did a very good turn to Selim, in yielding up to him the strong place of Hiula; yet for his perjury and perfidiousness he caused him to be brought to a most miserable death, which you may see in Camerar. And the same Selim did the like to a Jewish Physitian, whom after the good service he had done unto him, he caused to be beheaded for his treachery against his Father, saying, that upon the least discontent or hope of reward, he would not stick to do to him as he did to his Father; and therefore he had no reason to let him live,
And though Ladislas Kerezin did a very good turn to Selim, in yielding up to him the strong place of Hiula; yet for his perjury and perfidiousness he caused him to be brought to a most miserable death, which you may see in Chamberer. And the same Selim did the like to a Jewish physician, whom After the good service he had done unto him, he caused to be beheaded for his treachery against his Father, saying, that upon the least discontent or hope of reward, he would not stick to do to him as he did to his Father; and Therefore he had no reason to let him live,
because commonly Traytors are double Traytors, and as unfaithsul to him whom they serve, as to him whom they have betrayed And so Soliman his Son promised his Daughter with a very great dowry to a certain Traytor for yielding unto him the Isle of Rhodes; and when he got the Iland, he brought his Daughter in a magnifical pompe unto him,
Because commonly Traitors Are double Traitors, and as unfaithsul to him whom they serve, as to him whom they have betrayed And so Suleiman his Son promised his Daughter with a very great dowry to a certain Traitor for yielding unto him the Isle of Rhodes; and when he god the Island, he brought his Daughter in a magnifical pomp unto him,
but forasmuch as you are a Christian, and thy Wife a Mahumetan, and I am loath to have a Son in Law, that is not a Musulman; therefore it is not satisfactory to me, that in hope of favour and gain thou turn thy coat for fashion sake:
but forasmuch as you Are a Christian, and thy Wife a Mahometan, and I am loath to have a Son in Law, that is not a Muslim; Therefore it is not satisfactory to me, that in hope of favour and gain thou turn thy coat for fashion sake:
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as Potiphars Wife did with Joseph, so soon as she delivered unto him the City of Friol, did after her marriage and one nights lodging with her, cause her to be set,
as Potiphars Wife did with Joseph, so soon as she Delivered unto him the city of Friol, did After her marriage and one nights lodging with her, cause her to be Set,
And the Emperour Aurelian did not much better use the Traytour Heraclemon, nor Brennus Demonica, that betrayed into his hands the City of Ephesus, as Titus Liv. saith the Daughter of Sp. Tarpeius betrayed the City of Rome unto the Sabines, and for her reward lost her life on the Tarpeian Hill.
And the Emperor Aurelian did not much better use the Traitor Heraclemon, nor Brennus Demonica, that betrayed into his hands the city of Ephesus, as Titus Liv. Says the Daughter of Spa Tarpeius betrayed the city of Room unto the Sabines, and for her reward lost her life on the Tarpeian Hill.
But though I could produce to you very many more examples of this kinde, yet I will close up this point with what Mahomet did to John Justinian of Genua, who promised to deliver Constantinople into the Emperours hands,
But though I could produce to you very many more Examples of this kind, yet I will close up this point with what Mahomet did to John Justinian of Genua, who promised to deliver Constantinople into the emperors hands,
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And Mahomet yielded and assured him that he would do it, and so he did; for as, soone as ever the said Justinian had betrayed the City into his hands, he presently made him King for that good service which he had done unto him;
And Mahomet yielded and assured him that he would do it, and so he did; for as, soon as ever the said Justinian had betrayed the city into his hands, he presently made him King for that good service which he had done unto him;
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And so all the wise men that I have read of, do conceive that no good service done to succeeding Kings, can merit the blotting out of the perjury and perfidiousness of Traytors to their former Kings and Masters;
And so all the wise men that I have read of, do conceive that no good service done to succeeding Kings, can merit the blotting out of the perjury and perfidiousness of Traitors to their former Kings and Masters;
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because he revolted, (to please Theodoric, as he thought) to Arianism, they that keep not their oaths and faith to God, can never be faithful to any mortal man.
Because he revolted, (to please Theodoric, as he Thought) to Arianism, they that keep not their Oaths and faith to God, can never be faithful to any Mortal man.
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2. Because that as Aurelian said, when he suffered Heraelemon, which had done him so good service, to be slain, he could not believe that he which would betray his Countrey,
2. Because that as Aurelian said, when he suffered Heraelemon, which had done him so good service, to be slave, he could not believe that he which would betray his Country,
and saile with every winde, will become as treacherous to their latter benefactors, as they have been unto their former Masters. And therefore though we should forgive them as Christians;
and sail with every wind, will become as treacherous to their latter benefactors, as they have been unto their former Masters. And Therefore though we should forgive them as Christians;
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I answer, that as Cicero saith, every man is bound (and much more it is for the honour of a Prince) to keep his word and promises inviolable; though upon some exigent necessity, he may be constrained to make the same to his prejudice, and against his will:
I answer, that as Cicero Says, every man is bound (and much more it is for the honour of a Prince) to keep his word and promises inviolable; though upon Some exigent necessity, he may be constrained to make the same to his prejudice, and against his will:
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yet as Philip King of Macedon answered Lasthenes, that betrayed the City of Olynthum, and Augustus Caesar said to Rymetalces King of Thracia, that had forsaken Antonius, to joyn with him, that he loved the treason that did him good, but he could not endure the Traytor that betrayed his Master. And Alexander Severus was of the same minde,
yet as Philip King of Macedon answered Lasthenes, that betrayed the city of Olynthum, and Augustus Caesar said to Rymetalces King of Thracia, that had forsaken Antonius, to join with him, that he loved the treason that did him good, but he could not endure the Traitor that betrayed his Master. And Alexander Severus was of the same mind,
for when he had inticed many Captains of Piscennius Niger, his Competitor of the Empire, to disclose their Masters secrets, and had served his turn of them,
for when he had enticed many Captains of Piscennius Niger, his Competitor of the Empire, to disclose their Masters secrets, and had served his turn of them,
1. For that he which hath turned one leaf can turn another; and he that hath betrayed my Father, may upon the like hopes and surmises betray me likewise;
1. For that he which hath turned one leaf can turn Another; and he that hath betrayed my Father, may upon the like hope's and surmises betray me likewise;
2. For that this honouring and magnifying of Rebels and Traytors to former Princes, for their good service done to latter Masters, may prove to be an encouragement for others to become Rebels and Traytors in like manner against their Kings.
2. For that this honouring and magnifying of Rebels and Traitors to former Princes, for their good service done to latter Masters, may prove to be an encouragement for Others to become Rebels and Traitors in like manner against their Kings.
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3. For that this favouring and countenancing of those that have been Rebels and false, is a great offence and discouragement to those that have ever continued saithful and loyal, especially if they see themselves postponed and neglected.
3. For that this favouring and countenancing of those that have been Rebels and false, is a great offence and discouragement to those that have ever continued saithful and loyal, especially if they see themselves postponed and neglected.
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And therefore the Kings and Princes that I told you of, thought it neither wisdom nor policy to regard and favour those, whom they pardoned for their treachery to their former Princes,
And Therefore the Kings and Princes that I told you of, Thought it neither Wisdom nor policy to regard and favour those, whom they pardoned for their treachery to their former Princes,
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And this appeareth plainly by our new Plotters of Rebellions and Treasons now amongst us in this Kingdom of Ireland; for who and what are they that doe thus murmur and mutter against both God and his Anointed, the King and his Lieutenant, the Church and Common-wealth? But those that have been members of the Beast, and limbs of the great Anti-Christ, the Rebels and Traytors that rose and warr'd,
And this appears plainly by our new Plotters of Rebellions and Treasons now among us in this Kingdom of Ireland; for who and what Are they that do thus murmur and mutter against both God and his Anointed, the King and his Lieutenant, the Church and Commonwealth? But those that have been members of the Beast, and limbs of the great Antichrist, the Rebels and Traitors that rose and warred,
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and some no doubt, but had their hands or fingers dipped deep in the bloud of that blessed Saint and glorious Martyr, our late most gracious King Charles the First: and having escaped their just deserved shame and death,
and Some no doubt, but had their hands or fingers dipped deep in the blood of that blessed Saint and glorious Martyr, our late most gracious King Charles the First: and having escaped their just deserved shame and death,
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and succourers of the Protestants, and now seeing the touchstone of truth and justice, rendring to every one his own, according to his merit, either of nocency or innocency, they stamp and stare,
and succourers of the Protestants, and now seeing the touchstone of truth and Justice, rendering to every one his own, according to his merit, either of nocency or innocency, they stamp and stare,
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nay, false scandalous, rebellious, and treacherous words against the King, against his Lieutenant, and against the peace and happiness of this whole Kingdom: they care not whom they traduce, so they may stir up the coals of contention, and move the discontented to a new Rebellion.
nay, false scandalous, rebellious, and treacherous words against the King, against his Lieutenant, and against the peace and happiness of this Whole Kingdom: they care not whom they traduce, so they may stir up the coals of contention, and move the discontented to a new Rebellion.
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and they should believe nothing, especially what they know not, against their King, when as all other men, that are both wise and honest, can sufficiently answer and justifie all that ever his now Majesty did.
and they should believe nothing, especially what they know not, against their King, when as all other men, that Are both wise and honest, can sufficiently answer and justify all that ever his now Majesty did.
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Therefore these very firebrands of sedition, knowing this, would a little excuse his Majesty, by laying the faults upon his Counsellors, that seduced him.
Therefore these very firebrands of sedition, knowing this, would a little excuse his Majesty, by laying the Faults upon his Counsellors, that seduced him.
But the former Parliaments could name their names, the Duke of Buckingham: so can these men name the Duke of Ormond. And what hath he done? I observe two things that they charge him with.
But the former Parliaments could name their names, the Duke of Buckingham: so can these men name the Duke of Ormond. And what hath he done? I observe two things that they charge him with.
and I demand, what Subject ever did pawn his own lands, melt his own plate, lay out his own moneys to relieve the King's Armies, and to shew himself, I will not say more faithful, but I say, neer so faithful to his King,
and I demand, what Subject ever did pawn his own Lands, melt his own plate, lay out his own moneys to relieve the King's Armies, and to show himself, I will not say more faithful, but I say, near so faithful to his King,
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when the long Parliament and their whelps had robbed me of all that I had, all the relief and subsistence, which I had from all the friends in the world, was that bountiful gift, which this noble Duke sent me by Sir George Lane: And I could name the many many more, to whom his Grace did the like;
when the long Parliament and their whelps had robbed me of all that I had, all the relief and subsistence, which I had from all the Friends in the world, was that bountiful gift, which this noble Duke sent me by Sir George Lane: And I could name the many many more, to whom his Grace did the like;
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And are these things, faults worthy to be reproved? And I am sure he hated the Rebellion, and disowned the Rebels of this Nation as much or more then any man:
And Are these things, Faults worthy to be reproved? And I am sure he hated the Rebellion, and disowned the Rebels of this nation as much or more then any man:
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I, but we are not yet come to the quick, the English interest, by the favour of the Duke unto the Irish and the Judges of the Court of Claim, is much shaken, and is like to be dismembred and left inanimate.
I, but we Are not yet come to the quick, the English Interest, by the favour of the Duke unto the Irish and the Judges of the Court of Claim, is much shaken, and is like to be dismembered and left inanimate.
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And you might see if you had your eyes open, the great care of my L Duke, and the great pains and diligence of the Court of Claim, to search out the truth of every cause, that the innocent should not be made guilty, nor the nocent carry away the victory. And what more would you have done?
And you might see if you had your eyes open, the great care of my L Duke, and the great pains and diligence of the Court of Claim, to search out the truth of every cause, that the innocent should not be made guilty, nor the nocent carry away the victory. And what more would you have done?
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But if they will needs charge our good King and the Duke's Grace for any fault, let them do it for their being too mercyfull and milde, in suffering them and others that are like them, to live, that had so justly deserved to dye;
But if they will needs charge our good King and the Duke's Grace for any fault, let them do it for their being too merciful and mild, in suffering them and Others that Are like them, to live, that had so justly deserved to die;
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3. The next reigning sin, that spreads it self amongst men, is injuftice: and I wish we would cast our eyes behinde us, to see how God hateth, and hath plagued this monstrous vice, which bringeth forth so many pernicious effects,
3. The next reigning sin, that spreads it self among men, is injuftice: and I wish we would cast our eyes behind us, to see how God hates, and hath plagued this monstrous vice, which brings forth so many pernicious effects,
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And therefore as Justice exalteth a Nation; so Injustice translateth a Kingdom from one Nation to another people, as it did the Monarchy of the Assyrians unto the Medes, and that of the Medes and Persians unto the Grecians. And it pulleth down the wrath and vengeance of God, not onely upon the person that is unjust,
And Therefore as justice Exalteth a nation; so Injustice Translate a Kingdom from one nation to Another people, as it did the Monarchy of the Assyrians unto the Medes, and that of the Medes and Persians unto the Greeks. And it pulls down the wrath and vengeance of God, not only upon the person that is unjust,
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and doth injustice; but also upon the heads, many times, of all his posterity: as, for the Injustice done to Naboth, God destroyed Ahab, and rooted out his whole off-spring.
and does injustice; but also upon the Heads, many times, of all his posterity: as, for the Injustice done to Naboth, God destroyed Ahab, and rooted out his Whole offspring.
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and one of them cryed, O thou unjust Judge, we do cite thee to appear within thirty dayes before the Tribunal of Jesus Christ, to receive judgement for thine injustice;
and one of them cried, Oh thou unjust Judge, we do Cite thee to appear within thirty days before the Tribunal of jesus christ, to receive judgement for thine injustice;
And one Lapparel, a Provost of Paris, caused a poor man, that was prisoner in the Chastilet, to be executed by giving him the name of a rich man, who being guilty and condemned, was set at liberty in the place of the poor man:
And one Lapparel, a Provost of paris, caused a poor man, that was prisoner in the Chastilet, to be executed by giving him the name of a rich man, who being guilty and condemned, was Set At liberty in the place of the poor man:
when a man is apparently wronged, oppressed, and expulsed out of house and home, and shall with a deale of travel and a great deale of expences come to a Court of justice to be righted,
when a man is apparently wronged, oppressed, and Expulsed out of house and home, and shall with a deal of travel and a great deal of expenses come to a Court of Justice to be righted,
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for they shall finde that there is a God which judgeth the earth, and that his judgment will be according to truth, without partiality, either to Jew or Gentile, which here among men I see is not so.
for they shall find that there is a God which Judgeth the earth, and that his judgement will be according to truth, without partiality, either to Jew or Gentile, which Here among men I see is not so.
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But as I read that Diogenes seeing some petty thieves led to the place of execution laughed exceedingly, and being demanded why he laughed? he answered to see the great thieves lead the little thieves to the Gallowes:
But as I read that Diogenes seeing Some Petty thieves led to the place of execution laughed exceedingly, and being demanded why he laughed? he answered to see the great thieves led the little thieves to the Gallows:
so if he should see men forcibly expelled out of their possessions, and the forcible entrers legally acquitted; or if he should see the poor Irish Catholicks driven out of house and home, either because they were Irish rebels which justly deserved it,
so if he should see men forcibly expelled out of their possessions, and the forcible enterers legally acquitted; or if he should see the poor Irish Catholics driven out of house and home, either Because they were Irish rebels which justly deserved it,
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and his Captains, and their Troopers fled away, he gave the offices and places of them that fled ten leagues to those that had fled twenty leagues beyond them.
and his Captains, and their Troopers fled away, he gave the Offices and places of them that fled ten leagues to those that had fled twenty leagues beyond them.
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As you have done hitherto, so still ride on with your honour and have no respect of Persons, nor of Nation, nor of Religien: but do that which is just and righteous in the sight of God, and as God hath blest you and preserved you hitherto,
As you have done hitherto, so still ride on with your honour and have no respect of Persons, nor of nation, nor of Religien: but do that which is just and righteous in the sighed of God, and as God hath blessed you and preserved you hitherto,
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and iniquity protected by injustice, and especially by the Courts of Justice. And therefore to the end that true justice might be truly observed, I could wish the Parliament would make some Acts & Lawes against many abuses practised by some cunning Lawyers in the very Courts of Justice;
and iniquity protected by injustice, and especially by the Courts of justice. And Therefore to the end that true Justice might be truly observed, I could wish the Parliament would make Some Acts & Laws against many Abuses practised by Some cunning Lawyers in the very Courts of justice;
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then presently comes a Certiorari and removes it to the Kings Bench, and there the Lawyers are so skilfull in the tricks and quiddities of the Law and the Cases of John A-Nokes and John A-Stiles, that they say there can hardly be any indictment framed,
then presently comes a Certiorari and removes it to the Kings Bench, and there the Lawyers Are so skilful in the tricks and quiddities of the Law and the Cases of John A-Nokes and John A-Stiles, that they say there can hardly be any indictment framed,
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and what incouragement to all those wicked men that are so ready to offer all violence unto their neighbours which are not able to indict the same offendors three or four times over, till they shall finde a man able to draw a faultless indictment.
and what encouragement to all those wicked men that Are so ready to offer all violence unto their neighbours which Are not able to indict the same offenders three or four times over, till they shall find a man able to draw a faultless indictment.
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And therefore it were good that some better way were devised for the framing of Indictments or the not quashing of them so easily and so frequently as they are reported to be.
And Therefore it were good that Some better Way were devised for the framing of Indictments or the not quashing of them so Easily and so frequently as they Are reported to be.
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and his punishments that he poureth out upon the offenders, is sacriledge, which is the taking away and with-holding of those Revenues which God hath appointed, and godly men have dedicated for the maintenance of Gods service,
and his punishments that he pours out upon the offenders, is sacrilege, which is the taking away and withholding of those Revenues which God hath appointed, and godly men have dedicated for the maintenance of God's service,
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and the religion of Jesus Christ, and so the robbing of God himself, both of his honour and service: a sin so general, that the custome of it hath quite taken away the sense of it,
and the Religion of jesus christ, and so the robbing of God himself, both of his honour and service: a since so general, that the custom of it hath quite taken away the sense of it,
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I will briefly answer as Samuel did unto the people, and I say, that I sued indeed for the Church right: but I testifie before the Lord, and your Grace, and you All, that I did it not to inrich my self;
I will briefly answer as Samuel did unto the people, and I say, that I sued indeed for the Church right: but I testify before the Lord, and your Grace, and you All, that I did it not to enrich my self;
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but I did it for the right of the Church, and I resolved and vowed that whatsoever I recovered, I would by the grace of God wholly bestow it upon the reparation of the Church;
but I did it for the right of the Church, and I resolved and vowed that whatsoever I recovered, I would by the grace of God wholly bestow it upon the reparation of the Church;
and left poor and beggarly, and they that served the Beast and adheared to the long Parliament, and were arrant rebels against our late good King, have got all our Lands and our Monies to make friends withall,
and left poor and beggarly, and they that served the Beast and adhered to the long Parliament, and were arrant rebels against our late good King, have god all our Lands and our Moneys to make Friends withal,
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for none other end but to discharge mine own duty, and for the good of your souls, to avoid the just wrath of God for a sin so highly displeasing unto God;
for none other end but to discharge mine own duty, and for the good of your Souls, to avoid the just wrath of God for a since so highly displeasing unto God;
and to that purpose I shal desire you to read the 2 Mac. c. 3. where you shall finde how that when Simon the mutinous traitor both to God and his Country, had informed Seleucus King of Asia, of the riches and the treasure of the Church of Hierusalem, and incited him to seize upon it,
and to that purpose I shall desire you to read the 2 Mac. c. 3. where you shall find how that when Simon the mutinous traitor both to God and his Country, had informed Seleucus King of Asia, of the riches and the treasure of the Church of Jerusalem, and incited him to seize upon it,
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and he had sent Heliodorus his treasurer to fetch it, and Heliodorus came like a Fox, pretending it was to visit and to reform the disorders of Phoenice and Caelosyria, but Onias the high Priest perceiving that the goods of the Church was his errand, his countenance was quite cast down,
and he had sent Heliodorus his treasurer to fetch it, and Heliodorus Come like a Fox, pretending it was to visit and to reform the disorders of Phoenicia and Coelosyria, but Onias the high Priest perceiving that the goods of the Church was his errand, his countenance was quite cast down,
and some gadded up and down the streets as frantick men, like Bacchus froes, and all lifted up their hands and eyes and voices unto God for the defence of his Church,
and Some gadded up and down the streets as frantic men, like Bacchus froes, and all lifted up their hands and eyes and voices unto God for the defence of his Church,
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Heliodorus was no sooner entred into the treasury, to take away the spoile, but there appeared to him a terrible man in compleat armour of gold, mounted upon a barbed horse that ran very fiercely at the Kings Treasurer, and trampled him under-foot;
Heliodorus was no sooner entered into the treasury, to take away the spoil, but there appeared to him a terrible man in complete armour of gold, mounted upon a barbed horse that ran very fiercely At the Kings Treasurer, and trampled him underfoot;
and withall, there appeared two other men of most excellent beauty and strength, whipping him so, that he was carried out of the place speechless, and without any hope of life,
and withal, there appeared two other men of most excellent beauty and strength, whipping him so, that he was carried out of the place speechless, and without any hope of life,
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for though their death was the punishment of their lying: yet all must grant they were drawn to that sin by the cord of sacriledge. And if a greedy desire of with-holding that from the Church which themselve• had given, was sufficient to open such a window unto the Devil that he came presently to cast them as a prey to the Jaws of Hell;
for though their death was the punishment of their lying: yet all must grant they were drawn to that since by the cord of sacrilege. And if a greedy desire of withholding that from the Church which themselve• had given, was sufficient to open such a window unto the devil that he Come presently to cast them as a prey to the Jaws of Hell;
how many foule fins do they commit, and how many greivous plagues may they fear to fall upon their heads, which take away from the Church, that which they never gave?
how many foul fins do they commit, and how many grievous plagues may they Fear to fallen upon their Heads, which take away from the Church, that which they never gave?
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yet the Patriarch in all the care that he had both of the Country and of the King, to succour the one and to enrich the other, never attempted the sale of the Lands of the Priests, nor once to diminish any jot thereof.
yet the Patriarch in all the care that he had both of the Country and of the King, to succour the one and to enrich the other, never attempted the sale of the Lands of the Priests, nor once to diminish any jot thereof.
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You might be happy, if you would cast your eyes behinde you, and by the examples of Gods judgments upon other sacrilegious persons learn to escape the punishments of sacriledge,
You might be happy, if you would cast your eyes behind you, and by the Examples of God's Judgments upon other sacrilegious Persons Learn to escape the punishments of sacrilege,
because they are all written for our instruction. And we read Celce, the Constable of Gertrund King of Burgundy, having, under the authority of the King his Master, enriched himself, and enlarged his Territories with the Goods and Lands of the Church,
Because they Are all written for our instruction. And we read Celce, the Constable of Gertrund King of Burgundy, having, under the Authority of the King his Master, enriched himself, and enlarged his Territories with the Goods and Lands of the Church,
and so afterwards died most miserably. And we read in the Annals of France, that although Lewis the Sixt, surnamed the Great, was once the Protectour of the Church,
and so afterwards died most miserably. And we read in the Annals of France, that although Lewis the Sixt, surnamed the Great, was once the Protector of the Church,
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and had caused the Count de Claremont, the Lord de Roussi and other great men, that had pillaged the Bishopricks, to restore their robberies unto the Church again;
and had caused the Count de Claremont, the Lord de Roussi and other great men, that had pillaged the Bishoprics, to restore their robberies unto the Church again;
yet in his old age when he began to pull the Church, he was sufficiently punished for it, by the suddain death of his Eldest Son, which was indeed the very staffe of his age,
yet in his old age when he began to pull the Church, he was sufficiently punished for it, by the sudden death of his Eldest Son, which was indeed the very staff of his age,
And if for all this, men will needs have the portion of Gods Church, let them eat it with that sauce, which God hath prescribed in Psal. 83. and which like the leprosie of Gehezi, wil stick to them and their Posterity for evermore.
And if for all this, men will needs have the portion of God's Church, let them eat it with that sauce, which God hath prescribed in Psalm 83. and which like the leprosy of Gehazi, will stick to them and their Posterity for evermore.
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quia priusquam pene teneretur, avolabat, if any prosperous thing in this world did seem to smile and offer it self unto me, I was loath to take it, because that before I could scarce enjoy it, it was presently snatched from me. For,
quia priusquam pene teneretur, avolabat, if any prosperous thing in this world did seem to smile and offer it self unto me, I was loath to take it, Because that before I could scarce enjoy it, it was presently snatched from me. For,
5. And for our Health, which is the greatest happiness in this life, we see mans body is subject to a thousand diseases, fraught with frailties within, wrapped in miseries without, uncertain of life, and sure of death.
5. And for our Health, which is the greatest happiness in this life, we see men body is Subject to a thousand diseases, fraught with frailties within, wrapped in misery's without, uncertain of life, and sure of death.
And so all the things of this world are but like the Apples of Sodome, pleasant to the eyes, and provoking to the appetite; but vanishing into smoak when they are touched with the teeth.
And so all the things of this world Are but like the Apples of Sodom, pleasant to the eyes, and provoking to the appetite; but vanishing into smoke when they Are touched with the teeth.
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2. For our state, all is in the hand of God, as the clay is in the hand of the Potter, who can of the same lumpe make one vessel to honour, and another to dishonour;
2. For our state, all is in the hand of God, as the clay is in the hand of the Potter, who can of the same lump make one vessel to honour, and Another to dishonour;
and the Heathens conceived all was at the disposing of fortune, which they according to their ignorance, took for God, and said, — Te facimus fortuna Deam.
and the heathens conceived all was At the disposing of fortune, which they according to their ignorance, took for God, and said, — Te facimus fortuna Dream.
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1. Death makes an end of our life, and before it shuts the eyes of our bodies, it commonly openeth the eyes of our consciences. And then every man shall see his owne state, though he seldome or never thought of the same before. For,
1. Death makes an end of our life, and before it shuts the eyes of our bodies, it commonly Openeth the eyes of our Consciences. And then every man shall see his own state, though he seldom or never Thought of the same before. For,
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1. The wicked man shall see all his sins set before his face, and Satan will now bestir himself to gain his soul; for he knoweth that his turn is short, and therefore he will tell him, that if he would have entred into life, he should have kept the commandments, that not the hearers,
1. The wicked man shall see all his Sins Set before his face, and Satan will now Bestir himself to gain his soul; for he Knoweth that his turn is short, and Therefore he will tell him, that if he would have entered into life, he should have kept the Commandments, that not the hearers,
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but the doers of the Law shall be justified, that if the just shall scarce be saved, where shall he, being such a wicked wretch as he is, appear? when as the Apostie tells him plainly, that neither adulterer, nor fornicator, nor covetous person,
but the doers of the Law shall be justified, that if the just shall scarce be saved, where shall he, being such a wicked wretch as he is, appear? when as the Apostle tells him plainly, that neither adulterer, nor fornicator, nor covetous person,
and so what the Preachers of God now cannot beat into the thoughts of these careless men, this damned spirit will then irremovably settle in their deepest considerations.
and so what the Preachers of God now cannot beatrice into the thoughts of these careless men, this damned Spirit will then irremovably settle in their Deepest considerations.
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O then what agonies and perplexities will tear the wofull hearts of these wicked men? In that day (saith the Lord) I will cause the Sun to go down at noon, Amos 8.9, 10. and I will darken the earth in the clear day, I will turn their feasts into mournings,
Oh then what agonies and perplexities will tear the woeful hearts of these wicked men? In that day (Says the Lord) I will cause the Sun to go down At noon, Amos 8.9, 10. and I will darken the earth in the clear day, I will turn their feasts into mournings,
and if these things be done in a green tree, what shall be done in a withered, saith our Saviour? If he be so busie about the Saints, what will he do to sinners? And this is the state of a wicked man at his dying day. But,
and if these things be done in a green tree, what shall be done in a withered, Says our Saviour? If he be so busy about the Saints, what will he do to Sinners? And this is the state of a wicked man At his dying day. But,
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And therefore well did Moses, and we with Moses, wish, that men would consider their latter end. And yet this is not the end of all; for after death comes judgement. And so,
And Therefore well did Moses, and we with Moses, wish, that men would Consider their latter end. And yet this is not the end of all; for After death comes judgement. And so,
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and carried into the place of torments, and the soul of the godly is received by the Angels into Abrahams bosom, as our Saviour sheweth most plainly in the story of Dives and Lazarus. And
and carried into the place of torments, and the soul of the godly is received by the Angels into Abrahams bosom, as our Saviour shows most plainly in the story of Dives and Lazarus. And
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and that the whole man, both body and soul might receive the full reward of their due deserts, the Lord hath appointed a day, saith the Apostle, in the which he will judge the world in righteousnes, that is, by Jesus Christ.
and that the Whole man, both body and soul might receive the full reward of their due deserts, the Lord hath appointed a day, Says the Apostle, in the which he will judge the world in righteousness, that is, by jesus christ.
For so Saint Hierom saith, Whatsoever I doe, whether I eat or drink or whatsoever else I am about, me thinks I hear that dolefull voice of the Arch-angel sounding in mine cares,
For so Saint Hieronymus Says, Whatsoever I do, whither I eat or drink or whatsoever Else I am about, me thinks I hear that doleful voice of the Archangel sounding in mine Cares,
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And so indeed, it should make any heart to tremble, that would seriously consider but these two things. 1 The manner of Christ his coming For, 2 The terror of his proceeding For,
And so indeed, it should make any heart to tremble, that would seriously Consider but these two things. 1 The manner of christ his coming For, 2 The terror of his proceeding For,
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and in the Stars, The Sun shall be darkned, the Moon shall not give her light, the Stars shall fall from the skies, and all the powers of heaven shall be moved, the Elements shall be dissolved with heat, and the earth shall be consumed with fire.
and in the Stars, The Sun shall be darkened, the Moon shall not give her Light, the Stars shall fallen from the skies, and all the Powers of heaven shall be moved, the Elements shall be dissolved with heat, and the earth shall be consumed with fire.
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for what have these senseless creatures deserved, that they should be thus severely punished, and thus travel in sorrow and pain, but because they rose not up against us,
for what have these senseless creatures deserved, that they should be thus severely punished, and thus travel in sorrow and pain, but Because they rose not up against us,
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And what a fearful contagion of sin is this, that subjecteth the very heavens unto vanity? And therefore most wretched are we, in whom dwelleth nothing else but heaps of sin and iniquity. But to go on.
And what a fearful contagion of since is this, that subjecteth the very heavens unto vanity? And Therefore most wretched Are we, in whom dwells nothing Else but heaps of since and iniquity. But to go on.
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Then the distress of nations shall be great, and men shall wither away for fear (saith our Saviour) for when destruction shall be dispatched as a whirlwind, and God shall burn the earth,
Then the distress of Nations shall be great, and men shall wither away for Fear (Says our Saviour) for when destruction shall be dispatched as a whirlwind, and God shall burn the earth,
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and what heapes of perturbations shall run upon the damned sort, when they shall see all these things playing their last act upon the fiery stage of this world.
and what heaps of perturbations shall run upon the damned sort, when they shall see all these things playing their last act upon the fiery stage of this world.
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Moses tells you, that the Lord our God, is a God of Gods, and a Lord of Lords, a great God, mighty and terrible, that accepteth no person, nor taketh reward:
Moses tells you, that the Lord our God, is a God of God's, and a Lord of lords, a great God, mighty and terrible, that Accepteth no person, nor Takes reward:
and Daniel describing the great Majesty of God, saith, that his garments were as white as snow, the haires of his head like the purest wool, his throne like the fiery flame,
and daniel describing the great Majesty of God, Says, that his garments were as white as snow, the hairs of his head like the Purest wool, his throne like the fiery flame,
and that another of them made such a havock in the army of the Assyrians, that, a hundred fouresoore and five thousand of them were all slain in one night,
and that Another of them made such a havoc in the army of the Assyrians, that, a hundred fouresoore and five thousand of them were all slave in one night,
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Eusebius Emysenius demandeth, Si talis & tantus sit terror venientis, quis poterit terrorem sustinere judicantis? if his coming be such and so terrible, who shall be able to endure the terror of his judgement? And if the Israelites durst not abide his Majesty,
Eusebius Emysenius demandeth, Si Talis & Tantus sit terror venientis, quis poterit terrorem Sustain judicantis? if his coming be such and so terrible, who shall be able to endure the terror of his judgement? And if the Israelites durst not abide his Majesty,
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and to gather together the Elect from the four windes, and from the one end of the world to the other, and to bring all men before the judgment seat of Christ;
and to gather together the Elect from the four winds, and from the one end of the world to the other, and to bring all men before the judgement seat of christ;
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for above them shall be an angry Judge, beneath them Hell like a boyling furnace, ready to receive them, on the right hand their sins accusing them, on the left hand the devils ready to torment them, within them a guilty conscience like Prometheus vulture, continually gnawing them, without them all damned souls bewailing,
for above them shall be an angry Judge, beneath them Hell like a boiling furnace, ready to receive them, on the right hand their Sins accusing them, on the left hand the Devils ready to torment them, within them a guilty conscience like Prometheus vulture, continually gnawing them, without them all damned Souls bewailing,
O good God, what will these wicked wretched sinners do, being thus enclosed with such miseries? how can their hearts sustain these anguishes? Our Saviour tells us that they shall cry to the Mountains, that they would fall upon them, and so hide them from the face of Christ, but that cannot be;
Oh good God, what will these wicked wretched Sinners do, being thus enclosed with such misery's? how can their hearts sustain these Anguishes? Our Saviour tells us that they shall cry to the Mountains, that they would fallen upon them, and so hide them from the face of christ, but that cannot be;
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for then Satan will begin to play his part, and say, not bone Deus, O good God, to move him to clemency, but juste Judex, O just Judge, to sharpen him to severity: though these wretched men were thine by creation, yet now they are mine by transgression, and though thou hast s•ffered for them,
for then Satan will begin to play his part, and say, not bone Deus, Oh good God, to move him to clemency, but just Judge, Oh just Judge, to sharpen him to severity: though these wretched men were thine by creation, yet now they Are mine by Transgression, and though thou hast s•ffered for them,
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yet I have beguiled them, for they have forsaken sacramenta tua, thy holy sacraments, and they have followed blandimenta mea, my wicked allurements, they would not be porswaded by thy Preachers, but they would needs follow their own pleasures.
yet I have beguiled them, for they have forsaken Sacraments tua, thy holy Sacraments, and they have followed blandimenta mea, my wicked allurements, they would not be porswaded by thy Preachers, but they would needs follow their own pleasures.
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So he that before seemed to be an Angel of light, is now become a Devil of darkness; he that inticed them to all vanities, will now bring them to all miseries; and he that in paradise would make them like Gods, doth now prove that he made them like devils: And so now he sheweth himself to be a devil indeed, and never so much a devil as now,
So he that before seemed to be an Angel of Light, is now become a devil of darkness; he that enticed them to all vanities, will now bring them to all misery's; and he that in paradise would make them like God's, does now prove that he made them like Devils: And so now he shows himself to be a Devil indeed, and never so much a Devil as now,
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but how shall they be able to endure his looks? for fire is kindled in his wrath, and it shall burne to the bottome of Hell; out of his mouth goe lamps, and sparks of fire leap out; out of his nostrils cometh smonk, as out of a boyling Caldron; his countenance will be so grim, his lips so burning, and his face so full of indignation, that the very Saints will be afraid of his looks, and holy Job crieth out, who shall hide me untill the anger of God passeth over? or as our last Translation hath it, O that thou wouldst hide me in the grave, that thou wouldst keep me secret until thy wrath be past? and the Prophet Malachy demandeth, who may abide the day of his coming, and who shall stand when he appeareth? for he is like a refiners fire which is the quintessence of fire,
but how shall they be able to endure his looks? for fire is kindled in his wrath, and it shall burn to the bottom of Hell; out of his Mouth go lamps, and sparks of fire leap out; out of his nostrils comes smonk, as out of a boiling Caldron; his countenance will be so grim, his lips so burning, and his face so full of Indignation, that the very Saints will be afraid of his looks, and holy Job cries out, who shall hide me until the anger of God passes over? or as our last translation hath it, Oh that thou Wouldst hide me in the grave, that thou Wouldst keep me secret until thy wrath be passed? and the Prophet Malachy demandeth, who may abide the day of his coming, and who shall stand when he appears? for he is like a refiners fire which is the quintessence of fire,
how shall they abide his words? For now they shall hear that fearfull sentence pronounced against them, I lictor, liga manus, goe Satan thou executioner, Ps. 149.8. binde those Kings in fetters, & those Nobles with links of iron and goe ye all, or depart ye accursed into everlasting fire prepared for the devil and his angels, and then they shall be adjudged to be cast into utter darkness, where shall be weeping and gnashing of teeth.
how shall they abide his words? For now they shall hear that fearful sentence pronounced against them, I lictor, liga manus, go Satan thou executioner, Ps. 149.8. bind those Kings in fetters, & those Nobles with links of iron and go you all, or depart you accursed into everlasting fire prepared for the Devil and his Angels, and then they shall be adjudged to be cast into utter darkness, where shall be weeping and gnashing of teeth.
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But upon the righteous, and those godly men that served him he wil look with such an amiable and cherful countenance that the very sight of it will banish away their fear, and replenish their hearts with joy and gladness; and he will say unto them, come ye blessed of my father, you have walked in my wayes, you were carefull of my service, you have suffered for my sake, and you have relieved and comforted my poor members; therefore be you cloathed in white robes, and receive the Kingdome which was prepared for you before the beginning of the world.
But upon the righteous, and those godly men that served him he will look with such an amiable and cheerful countenance that the very sighed of it will banish away their Fear, and replenish their hearts with joy and gladness; and he will say unto them, come you blessed of my father, you have walked in my ways, you were careful of my service, you have suffered for my sake, and you have relieved and comforted my poor members; Therefore be you clothed in white robes, and receive the Kingdom which was prepared for you before the beginning of the world.
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before they come to pass, would it no whit move us to seek for the waies of godliness? if not, I would they that regard it not, would look a little further and behold Gehinnon, the place where they shall be carried to be tormented. For,
before they come to pass, would it no whit move us to seek for the ways of godliness? if not, I would they that regard it not, would look a little further and behold Gehinnom, the place where they shall be carried to be tormented. For,
3. The wicked being as I told you before, adjudged by God to receive their doom according to their desert, they shall be forthwith carried by the devils into a Lake or darksome Vault that is in the midst of the earth,
3. The wicked being as I told you before, adjudged by God to receive their doom according to their desert, they shall be forthwith carried by the Devils into a Lake or darksome Vault that is in the midst of the earth,
And there in that Lake their musick shall be horrours and howlings, their meat shall be balls of fire, their drink shall be fountains of tears distilling down alwayes from their eyes, their torments shall be intolerable, their time endless, and their companions devils: for as Saint Augustine saith, In inferno nec tortores defisient,
And there in that Lake their music shall be horrors and howlings, their meat shall be balls of fire, their drink shall be fountains of tears distilling down always from their eyes, their torments shall be intolerable, their time endless, and their Sodales Devils: for as Saint Augustine Says, In inferno nec tortores defisient,
quia ibi erit semper velle quod nunquam erit, and semper nolle quod nunquam non erit, for there shall be a will never satisfied, and a nill never gratified; never enjoying the case they would, and ever suffering the pains they would not And if you dive into the depth of that dolef•ll Tragedy of miserable Dives, you shall see this truth more sully consirmed. But,
quia There erit semper velle quod Never erit, and semper nolle quod Never non erit, for there shall be a will never satisfied, and a nill never gratified; never enjoying the case they would, and ever suffering the pains they would not And if you dive into the depth of that dolef•ll Tragedy of miserable Dives, you shall see this truth more sully confirmed. But,
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And so you have heard of the four things that are before us, and that are so imminent, hanging over our heads, that we do not know how soon they may fall upon us.
And so you have herd of the four things that Are before us, and that Are so imminent, hanging over our Heads, that we do not know how soon they may fallen upon us.
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And therefore we should be full of eyes before us, that we might alwayes look for the coming of them before they come, that when they come, they may come to our comfort; for either the continual consideration of these things will keep us from the wayes of wickedness, or we are past all hope of true happiness,
And Therefore we should be full of eyes before us, that we might always look for the coming of them before they come, that when they come, they may come to our Comfort; for either the continual consideration of these things will keep us from the ways of wickedness, or we Are passed all hope of true happiness,
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And therefore let us all most earnestly and humbly pray to God to grant us these eyes with these beasts, continually to behold and to consider all these things, that we may escape the dreadful doom of the wicked,
And Therefore let us all most earnestly and humbly pray to God to grant us these eyes with these beasts, continually to behold and to Consider all these things, that we may escape the dreadful doom of the wicked,
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and attain to everlasting happiness through Jesus Christ our blessed Lord and onely Saviour, to whom with the Father and the Holy Spirit be ascribed all honour and glory for ever and ever. Amen.
and attain to everlasting happiness through jesus christ our blessed Lord and only Saviour, to whom with the Father and the Holy Spirit be ascribed all honour and glory for ever and ever. Amen.
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and dominion of God, in the word NONLATINALPHABET. 4. The knowledge, sight, and providence of God, in the word NONLATINALPHABET. 5. The strength and omnipotence of God, in the word NONLATINALPHABET. 6. The continuance and eternity of God, in the words NONLATINALPHABET.
and dominion of God, in the word. 4. The knowledge, sighed, and providence of God, in the word. 5. The strength and omnipotence of God, in the word. 6. The Continuance and eternity of God, in the words.
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And therefore (as Synesius saith) as the Geographers use to draw the great Ʋniverse and Compass of the world in a little Map; so I can speak and express but very little of these great and unspeakable Attributes of the great God.
And Therefore (as Synesius Says) as the Geographers use to draw the great Ʋniverse and Compass of the world in a little Map; so I can speak and express but very little of these great and unspeakable Attributes of the great God.
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And here, dear Brother, that readest the same, and lookest for the prosecution of these parts, I must crave thy patience to bear with me; for that the whole Sermon that I made of these Points, I quite forgot to take with me to London, so that I could not have it printed with the former three:
And Here, dear Brother, that Readest the same, and Lookest for the prosecution of these parts, I must crave thy patience to bear with me; for that the Whole Sermon that I made of these Points, I quite forgotten to take with me to London, so that I could not have it printed with the former three:
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Quod ingratum est ad beneficia, infidum ad consilia, saevum ad judicia, inverecundum ad turpia & impavidum ad pericula. Bernard. l. 5. de considerat.
Quod Ungrateful est ad Benefices, infidum ad consilia, saevum ad Judicia, inverecundum ad Turpia & impavidum ad pericula. Bernard. l. 5. the considerate.
