The perfect-law of God being a sermon, and no sermon;-: preach'd,-, and yet not preach'd;-: in a-church, but not in a-church; to a people, that are not a people-. / By Richard Carpenter. Wherein also, he gives his first alarum to his brethren of the presbytery; as being his-brethren, but not his-brethren.
Though the Text of a Sermon, be the first in Dignity; I never lead it up to the first place. A Text of God's Word, expounded in God's Name, is the preaching and publishing of God's Name,
Though the Text of a Sermon, be the First in Dignity; I never led it up to the First place. A Text of God's Word, expounded in God's Name, is the preaching and publishing of God's Name,
And pre-supposes, Deum cordibus nostris aliquantisper aurem admovere, that God stands, as it were, holding his ear, some while, close to the Door of our Hearts;
And presupposes, God cordibus nostris aliquantisper Ear admovere, that God Stands, as it were, holding his ear, Some while, close to the Door of our Hearts;
Symmachus puts aside Preparation; and assumes NONLATINALPHABET, the first proposall, or proposition; primum murmurillum, the very first little inward murmuring of the Heart, concerning Faith and Good life; the small noise and motion which the Heart makes in the first taking of the pencill in hand, to draw the first lineaments of a good purpose; when we begin to purpose, and before we can open our mouths to pray.
Symmachus puts aside Preparation; and assumes, the First proposal, or proposition; primum murmurillum, the very First little inward murmuring of the Heart, Concerning Faith and Good life; the small noise and motion which the Heart makes in the First taking of the pencil in hand, to draw the First lineaments of a good purpose; when we begin to purpose, and before we can open our mouths to pray.
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His good Affection, being that previous Affection which the School-Divines require as a gracious preparative or Disposition to Faith. (For, a Disposition is ever analogous with the Thing, towards which,
His good Affection, being that previous Affection which the School divines require as a gracious preparative or Disposition to Faith. (For, a Disposition is ever analogous with the Thing, towards which,
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except the Disposition disposeth negatively; and only renders the Subject lesse indisposed. ) Wherefore these Divines, (in defiance of Pelagius, and of the Massilienses or Semipelagians, ) mark it with the Name of Pia Affectio, a godly or pious Affection; because it is of God,
except the Disposition Disposeth negatively; and only renders the Subject less indisposed.) Wherefore these Divines, (in defiance of Pelagius, and of the Massilians or Semipelagians,) mark it with the Name of Pia Affectio, a godly or pious Affection; Because it is of God,
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while he stands himself abroad, expecting, waiting, and listning to hear the first attempts and motions of this Preparation, propension, proposition, inward murmuring;
while he Stands himself abroad, expecting, waiting, and listening to hear the First attempts and motions of this Preparation, propension, proposition, inward murmuring;
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to hear the pleasant noise made in the first Draught of this Good Purpose; the gratefull ▪ stirrings of this good and pio•• Affection, in the first waking of it:
to hear the pleasant noise made in the First Draught of this Good Purpose; the grateful ▪ stirrings of this good and pio•• Affection, in the First waking of it:
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and the first, thus. (It relates to the most Angelicall Office of a Preacher.) The Latin word, Speculator, is authentically brought home to us in our language: A Watchman from on high.
and the First, thus. (It relates to the most Angelical Office of a Preacher.) The Latin word, Speculator, is authentically brought home to us in our language: A Watchman from on high.
And he that would represent in his thoughts, a lively character of a Watchman, may fitly pourtrait there, one tanquam in Speculâ positum, taking a full and superiour view of these inferiour things from the top of a Watch-tower.
And he that would represent in his thoughts, a lively character of a Watchman, may fitly portrait there, one tanquam in Speculâ positum, taking a full and superior view of these inferior things from the top of a Watchtower.
Gods Watchman should not appear aloft in a Sermon, as the reflection of the great Angell-Image, recounted by Cardanus, from a Steeple-top in Millan, that at one stroke, limbd it self on the Clouds in the Aire, of themselves prepar'd for such an Impression;
God's Watchman should not appear aloft in a Sermon, as the reflection of the great Angell-Image, recounted by Cardanus, from a Steeple-top in Milan, that At one stroke, limbed it self on the Clouds in the Air, of themselves prepared for such an Impression;
who vainly took the vain reflection of an Image on the Clouds, for a most heavenly Saint or Angel: But should come down out of the Clouds, and speake neer,
who vainly took the vain reflection of an Image on the Clouds, for a most heavenly Saint or Angel: But should come down out of the Clouds, and speak near,
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and enter like a Wedg-Army; not affecting the Name of a Heavenly Man, but acting the Work of Heaven. It is the paultry Cutpurse (stop him there) that cunningly guides his arm,
and enter like a Wedg-Army; not affecting the Name of a Heavenly Man, but acting the Work of Heaven. It is the paltry Cutpurse (stop him there) that cunningly guides his arm,
And, Nusquam legimus scriptum, saith Trithemius, quod bonus spiritus in formâ sit visus muliebri, aut Bestiae cujuscunque, sed semper in specie virili:
And, Nusquam Legimus Scriptum, Says Trithemius, quod bonus spiritus in formâ sit visus muliebri, Or Bestiae cujuscunque, sed semper in specie virili:
or of a Beast, but alwaies in the shape of a perfect Man. The Messenger (or Angel) of the Lord of Hosts, Malach. 2. 7. Angelus Domini Exercituum; And he of whom it is a seal'd Truth,
or of a Beast, but always in the shape of a perfect Man. The Messenger (or Angel) of the Lord of Hosts, Malachi 2. 7. Angelus Domini Exercituum; And he of whom it is a sealed Truth,
as of John the Baptist, (that was, as our Preparation should be, rigid and severe in the preparing of Christ's way, ) Matth. 11. 10. Behold I send my Messenger, NONLATINALPHABET, my Angel; hath nothing of Effeminacy, nothing sought or affected, in Prayer, in Preaching, in Pronunciation, or in Matter:
as of John the Baptist, (that was, as our Preparation should be, rigid and severe in the preparing of Christ's Way,) Matthew 11. 10. Behold I send my Messenger,, my Angel; hath nothing of Effeminacy, nothing sought or affected, in Prayer, in Preaching, in Pronunciation, or in Matter:
or say reasonably to him, as the Lacedemonian in Plutarch, to the dead Nightingale, having found little sap and substance for his nourishment, in her musicall Body;
or say reasonably to him, as the Lacedaemonian in Plutarch, to the dead Nightingale, having found little sap and substance for his nourishment, in her musical Body;
He will deny himself to be the Christ, even by his preaching the Christ; and to be Elias, or a Prophet: And he will humbly define himself in his Office; The voice of one crying in the wildernesse;
He will deny himself to be the christ, even by his preaching the christ; and to be Elias, or a Prophet: And he will humbly define himself in his Office; The voice of one crying in the Wilderness;
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as the Baptist did, Joh. 1. And therefore, he shall be most highly approved by the divine Testimony of the Christ, and be declared to come in the Spirit of Elias;
as the Baptist did, John 1. And Therefore, he shall be most highly approved by the divine Testimony of the christ, and be declared to come in the Spirit of Elias;
Coelum coelorum, the Heaven of Heavens, or the highest Heaven, which is Coelum Beatorum, the Heaven of the Blessed, wherein the blessed Saints and Angels dwell, is not rapted or carried about, as those Vnder-Spheres are;
Coelum Coelorum, the Heaven of Heavens, or the highest Heaven, which is Coelum Beatorum, the Heaven of the Blessed, wherein the blessed Saints and Angels dwell, is not rapted or carried about, as those Vnder-Spheres Are;
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And the Messenger qui versatur in circulo, that moves circularly, though he comes from Heaven-ward, comes onely from the Sphere of Mercury, or of the Moon, being himself like the nimble Spheres under our Heaven; of the which great Aristotle asserts, That if one of them should stand a while,
And the Messenger qui versatur in Circulo, that moves circularly, though he comes from Heavenward, comes only from the Sphere of Mercury, or of the Moon, being himself like the nimble Spheres under our Heaven; of the which great Aristotle asserts, That if one of them should stand a while,
Vox Tonitrui tui in Rotâ, The voice of thy Thunder (thy Anger, thy Judgement) is heard in the motion of the Wheel. And the same Propher reaches even to this Age,
Vox Tonitrui tui in Rotâ, The voice of thy Thunder (thy Anger, thy Judgement) is herd in the motion of the Wheel. And the same Propher reaches even to this Age,
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and run back with our Pitchers to the Greek and Hebrew Fountains; driven within the lists and restraint of four Cases or Exigencies. Whereof the third, is;
and run back with our Pitchers to the Greek and Hebrew Fountains; driven within the lists and restraint of four Cases or Exigencies. Whereof the third, is;
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As, when the word or phrase in the Fountain, is beautifully bigg with an Emphasis, or tacit signification. The wise Alchymist, in the whole progress of his Art, extracts Things purer and purer, from grosser Things.
As, when the word or phrase in the Fountain, is beautifully big with an Emphasis, or tacit signification. The wise Alchemist, in the Whole progress of his Art, extracts Things Purer and Purer, from grosser Things.
And a Text sometimes, is like a double Picture; wherein they wipe off with a wet cloath, the water-colours, that the during oyly Picture in recessu, in it's withdrawing place,
And a Text sometime, is like a double Picture; wherein they wipe off with a wet cloth, the watercolours, that the during oily Picture in recessu, in it's withdrawing place,
Brethren, There was a a kind of mortall punishment amongst the old Jews, badg'd with the title of Combustio Animae, the Burning of the Soul: (My Author is R. Levi Ben Gerson ) wherein they poured scalding Lead into the mouth of the condemned person;
Brothers, There was a a kind of Mortal punishment among the old jews, badged with the title of Combustion Spirits, the Burning of the Soul: (My Author is R. Levi Ben Gerson) wherein they poured scalding Led into the Mouth of the condemned person;
as I do the Angel of the Bottomeless pit, Abaddon, King of the strange Locusts, Apoc. 9. 11. who in the Greek tongue hath his name NONLATINALPHABET, that is, exterminans, exterminating,
as I do the Angel of the Bottomless pit, Abaddon, King of the strange Locusts, Apocalypse 9. 11. who in the Greek tongue hath his name, that is, Exterminans, exterminating,
according to the letter in the Hebrew, Perdition, destruction, here being NONLATINALPHABET Effecti, a Figurative speech, in the which Effectus loco Causae ponitur, the Effect is honorably substituted for the Cause, after the leading of the Hebrew Dialect: Destruction in the abstract, for a superlative Destroyer.
according to the Letter in the Hebrew, Perdition, destruction, Here being Effect, a Figurative speech, in the which Effectus loco Causae ponitur, the Effect is honorably substituted for the Cause, After the leading of the Hebrew Dialect: Destruction in the abstract, for a superlative Destroyer.
As I abandon this Abaddon, this Devill-angel; I renounce all those, who in their Use (Abuse is the Word) of holy Scripture, God's pure word; as if it were homogeneal with Anaxagoras his NONLATINALPHABETNONLATINALPHABET upon Aristotle's Record;
As I abandon this Abaddon, this Devill-angel; I renounce all those, who in their Use (Abuse is the Word) of holy Scripture, God's pure word; as if it were homogeneal with Anaxagoras his NONLATINALPHABETNONLATINALPHABET upon Aristotle's Record;
draw quidlibet ex quolibet, every thing out of any thing, and make divine Scripture in omnia sequacem, readily following them in their proof of all things,
draw quidlibet ex quolibet, every thing out of any thing, and make divine Scripture in omnia sequacem, readily following them in their proof of all things,
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and God the holy Author of Scripture, like a Cunning Man that is versatili ad omnia pari•èr Ingenio, of a wit or nature applying and turning it self to every thing alike;
and God the holy Author of Scripture, like a Cunning Man that is versatili ad omnia pari•èr Ingenio, of a wit or nature applying and turning it self to every thing alike;
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and thus destroy the firmness of Scripture, and exterminate God out of his own Word. These are unnaturall Children, who for want of Superiour moderation, pull too strongly;
and thus destroy the firmness of Scripture, and exterminate God out of his own Word. These Are unnatural Children, who for want of Superior moderation, pull too strongly;
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and seeking Milk, suck Blood from the soft and tender Breasts of sacred Scripture. It is Aristotle - proof, That Faculties, powers, sciences, &c. are supreme or subordinate, as their Ends are subordinate or supreme. Therefore those Sciences, those powers, those faculties, which are immediately helpfull to the consecution of our last End, are the supreme and superiour of all other;
and seeking Milk, suck Blood from the soft and tender Breasts of sacred Scripture. It is Aristotle - proof, That Faculties, Powers, sciences, etc. Are supreme or subordinate, as their Ends Are subordinate or supreme. Therefore those Sciences, those Powers, those faculties, which Are immediately helpful to the consecution of our last End, Are the supreme and superior of all other;
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How dare those Brethren of the Locusts, so rashly, so rudely settle and fasten upon the highest of Sciences; and imploy so unadvisedly, indirectly, irreverently their highest Powers and faculties, belying the blessed Spirit of God? To the matter in hand. Graft a Rose-Tree;
How Dare those Brothers of the Locusts, so rashly, so rudely settle and fasten upon the highest of Sciences; and employ so unadvisedly, indirectly, irreverently their highest Powers and faculties, belying the blessed Spirit of God? To the matter in hand. Graft a Rose-Tree;
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The Scripture that sweetly smells of the grain of Musk in the stock (in the Text prae man•bus, before us to be discussed,) is doubly sweet, sweet of the Musk, and of the Rose. The Third thing succeeds:
The Scripture that sweetly smells of the grain of Musk in the stock (in the Text Prae man•bus, before us to be discussed,) is doubly sweet, sweet of the Musk, and of the Rose. The Third thing succeeds:
and it serves as well to the Meridian of divine and superiour, as of inferiour and humane jurisdiction, and to our Hem•sp here. Elohim is a name of God, assisting his providence; by the which he governs the World:
and it serves as well to the Meridian of divine and superior, as of inferior and humane jurisdiction, and to our Hem•sp Here. Elohim is a name of God, assisting his providence; by the which he governs the World:
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and signifies God quatenus est Judex & Vindex, as he is a Judge, and Revenger. Wherefore the Psalmist arraig•s the Fool, Psal. 14. 1. The Fool hath said in his heart there is no God. First:
and signifies God quatenus est Judge & Vindex, as he is a Judge, and Revenger. Wherefore the Psalmist arraig•s the Fool, Psalm 14. 1. The Fool hath said in his heart there is no God. First:
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The Originall saith, Nabhal hath said in his heart: which the Chaldee sayes over again, The mad man hath said, &c. The Hebrew word signifies, a sottish or doltish fellow; yea, one that hath fallen or lapsed from good actions; such before other being Athesticall: or finally, One that is both a Knave and a Fool;
The Original Says, Nabhal hath said in his heart: which the Chaldee Says over again, The mad man hath said, etc. The Hebrew word signifies, a sottish or doltish fellow; yea, one that hath fallen or lapsed from good actions; such before other being Atheistical: or finally, One that is both a Knave and a Fool;
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The Word, Elohim, is lineally descended from El, which is a name of God, reporting him strong; and ala, the translation of which, is, Obligavit, juramento astrinxit, he hath Obliged, he hath bound by Oath:
The Word, Elohim, is lineally descended from El, which is a name of God, reporting him strong; and ala, the Translation of which, is, Obligavit, Oath astrinxit, he hath Obliged, he hath bound by Oath:
inferring covertly as doctrinall, and purgatis auribus dignum, worthy to be received with clean Eares, That God hath blazoned his Omnipotent strength and power in creating and adorning the world; ( Elohim being the first name of God in the Scripture,
inferring covertly as doctrinal, and purgatis auribus dignum, worthy to be received with clean Ears, That God hath blazoned his Omnipotent strength and power in creating and adorning the world; (Elohim being the First name of God in the Scripture,
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and most used in the History of the Creation;) and beyond this, hath obliged and most firmly bound us by this excellent and actuall Gift of his free Goodness, as by a virtuall Oath on our parts, to his actuall worship, and to the repayment of reall Obedience, and effectuall Gratitude: And that,
and most used in the History of the Creation;) and beyond this, hath obliged and most firmly bound us by this excellent and actual Gift of his free goodness, as by a virtual Oath on our parts, to his actual worship, and to the repayment of real obedience, and effectual Gratitude: And that,
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if in our walkings we be retrograde, or, move in transversum quasi Cancer, crosly; if we degenerate, in our carriages, into the Changeling with perverted Hands and Feet;
if in our walkings we be retrograde, or, move in transversum quasi Cancer, Crosly; if we degenerate, in our carriages, into the Changeling with perverted Hands and Feet;
will finally approve Himself Elohim, strong to revenge upon us, the vile and various injuries done to him in the abuse of our selves, and his other Creatures.
will finally approve Himself Elohim, strong to revenge upon us, the vile and various injuries done to him in the abuse of our selves, and his other Creatures.
That therefore wee might rectà pergere, goe straight-forward, God, for our guidance in the just and right use of his Cretures, ingrafted in us, in our Creation, besides our transient, lost,
That Therefore we might rectà pergere, go straightforward, God, for our guidance in the just and right use of his Creatures, ingrafted in us, in our Creation, beside our Transient, lost,
Which are Vertues, because conformable to the Dictates and Iudgement of Prudence; from which, they receive the fair stamp or embellishment of morall Honesty; and that they neither exceed,
Which Are Virtues, Because conformable to the Dictates and Judgement of Prudence; from which, they receive the fair stamp or embellishment of moral Honesty; and that they neither exceed,
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it might be regulated, and heigthen'd by communication, from an outward Exemplar on the Mount: Vpon the Mount he did promulgate, Ore fulmineo, in a terrible manner, a Morall Law; having betimes proclamed himself, (as, to Abram Gen. 17. 1.) El Saddai, God All-sufficient, by his Grace, Mercy, Power.
it might be regulated, and heigthened by communication, from an outward Exemplar on the Mount: Upon the Mount he did promulgate, Over fulmineo, in a terrible manner, a Moral Law; having betimes proclaimed himself, (as, to Abram Gen. 17. 1.) El Saddai, God All-sufficient, by his Grace, Mercy, Power.
Saddai is one of God's ten famous Names which constellate in the Old Testament, and is compacted of Schin a relative article, and the Noun Dai, signifying sufficiency, Aquila, Symm•chus, and Theodotion, as St. Hierom, called Presbyter (quòd plerum { que } Sacerdotes essent aetate provectiores ▪) attesteth in his Epistle to Marcella; resolve it into NONLATINALPHABET sufficient of and to himself, omnipotent.
Saddai is one of God's ten famous Names which constellate in the Old Testament, and is compacted of Schin a relative article, and the Noun Dai, signifying sufficiency, Aquila, Symm•chus, and Theodotion, as Saint Hieronymus, called Presbyter (quòd plerum { que } Sacerdotes essent Age provectiores ▪) attesteth in his Epistle to Marcella; resolve it into sufficient of and to himself, omnipotent.
either Created Being, or Vegetation, or Sense, or Understanding and Spirituality. For, In Man, all the Creatures of God in Epitomen reducuntur, are epitomized, abridged, abbreviated.
either Created Being, or Vegetation, or Sense, or Understanding and Spirituality. For, In Man, all the Creatures of God in Epitome reducuntur, Are epitomized, abridged, abbreviated.
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This Pinacle of Truth, is artificially garnished by Salmeron, who brings with him St. Gregory with his ▪ Talent; contributing, that in this Consideration, Christ sending his Apostles to preach to Mankinde, used this Form of command, Marc. 16. 15. Preach the Gospell NONLATINALPHABET, to every Creature.
This Pinnacle of Truth, is artificially garnished by Salmeron, who brings with him Saint Gregory with his ▪ Talon; contributing, that in this Consideration, christ sending his Apostles to preach to Mankind, used this From of command, Marc. 16. 15. Preach the Gospel, to every Creature.
The Law of Elohim and Saddai, as it comprehends also the Precepts or Counsills of Christ, is the choice Thing here, which I would gladly draw forth by it self and preach to you,
The Law of Elohim and Saddai, as it comprehends also the Precepts or Counsels of christ, is the choice Thing Here, which I would gladly draw forth by it self and preach to you,
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and of infinite worlds, lying hid in the dark and void womb of Possibilitie, if he shall please to will them into Being, as he did this our World. Psal. 19. 7. Lex Domini immaculata. It speaks English thus:
and of infinite world's, lying hid in the dark and void womb of Possibility, if he shall please to will them into Being, as he did this our World. Psalm 19. 7. Lex Domini Immaculata. It speaks English thus:
It is joyfully received è Lyceo, out of Aristotle's School, for a Maxim amongst our Christian Philosophers, waiting dutifully upon Divinity: NONLATINALPHABET, All Edification in Doctrine, growes up from known or accepted, Principles, from Principles clear to the eye of right Reason, or of true Faith. The Text here, is it self a principle, and set forth, standing with a broad bottom, in the full view both of Reason and Faith. The Reasonable Man, à Naturâ nondum ablactatus, not yet weaned frō the Breast of naturated Nature, (still the Milk pearls on his lips;) hath willingly transcribed it out of Nature's Originall extant in his Heart, (being dead to God;) as a lively Principle of Nature; and acts from it;
It is joyfully received è Lyceo, out of Aristotle's School, for a Maxim among our Christian Philosophers, waiting dutifully upon Divinity:, All Edification in Doctrine, grows up from known or accepted, Principles, from Principles clear to the eye of right Reason, or of true Faith. The Text Here, is it self a principle, and Set forth, standing with a broad bottom, in the full view both of Reason and Faith. The Reasonable Man, à Naturâ Nondum ablactatus, not yet weaned from the Breast of naturated Nature, (still the Milk Pearls on his lips;) hath willingly transcribed it out of Nature's Original extant in his Heart, (being dead to God;) as a lively Principle of Nature; and acts from it;
If one write a Will or Testament, and hold the Pen with a dead mans Hand, that Will will not hold in Law: It was not his Will; because it was not writ by him, with virtue derived from any Principle of Life in him.
If one write a Will or Testament, and hold the Pen with a dead men Hand, that Will will not hold in Law: It was not his Will; Because it was not writ by him, with virtue derived from any Principle of Life in him.
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Neither will our Naturall Man's Will hold for a VVill in God's Law, being his revealed will. Some Works and Acts of the Noctuambulones, or those that walk and talk in their sleep by Night,
Neither will our Natural Man's Will hold for a Will in God's Law, being his revealed will. some Works and Acts of the Noctuambulones, or those that walk and talk in their sleep by Night,
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though the same works, in the triall of Sense, with the works of the same persons when they wake and walk, are not by Reason admitted, or enrolled as such.
though the same works, in the trial of Sense, with the works of the same Persons when they wake and walk, Are not by Reason admitted, or enrolled as such.
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and which is Ground-firm, and only able to meet and close in fit equipage, with the supernaturality of Revelation. And as the Prince of the Thomists divinely speaks:
and which is Ground-firm, and only able to meet and close in fit equipage, with the supernaturality of Revelation. And as the Prince of the Thomists divinely speaks:
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Quia Homo assentiendo eis quae sunt Fidei, elevatur supra naturam suam; oportet quòd hoc insit ei ex Supernaturali Principi• interiùs movente, quod est Deus.
Quia Homo assentiendo eis Quae sunt Fidei, elevatur supra naturam suam; oportet quòd hoc insit ei ex Supernaturali Principi• interiùs movente, quod est Deus.
Because Man by assenting to matters of Faith, is elevated above his Nature; this must come from a supernaturall Principle moving inwardly, which is God.
Because Man by assenting to matters of Faith, is elevated above his Nature; this must come from a supernatural Principle moving inwardly, which is God.
But we never wisely divide in this Manner, save claritatis ergô, for perspicuity, and to clear up our Knowledge of Kindes and Particulars. (Nec ad aliorum Exempla me componam.
But we never wisely divide in this Manner, save claritatis ergô, for perspicuity, and to clear up our Knowledge of Kinds and Particulars. (Nec ad Aliorum Exempla me componam.
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I shall therefore, Things fairly flowing and growing of themselves, (Rebus probè fluentib us, ) gently binde up the whole Doctrine into this fair sheaf.
I shall Therefore, Things fairly flowing and growing of themselves, (Rebus probè fluentib us,) gently bind up the Whole Doctrine into this fair sheaf.
The first naturall Copy of it, is enstamped in Angelicâ Naturâ, in the Angelicall Nature. The Second, in Rectâ Ra•ione, in the Right Reason of Man. And God's revealed Will in his outward Command or Word, is an After-Copy;
The First natural Copy of it, is enstamped in Angelicâ Naturâ, in the Angelical Nature. The Second, in Rectâ Ra•ione, in the Right Reason of Man. And God's revealed Will in his outward Command or Word, is an After-Copy;
The Apostle album apponit calculum, assents, Rom. 10. 17. Fides ex auditu, Faith is occasioned by hearing. Saint Austin disputing against that numble and whorish-tongu'd Faustus the Manichean, defineth Sin, (Peccatum in Commnni,) Dictum, vel Factum, vel Concupitum contra Legem aeternam Dei:
The Apostle album apponit Calculum, assents, Rom. 10. 17. Fides ex auditu, Faith is occasioned by hearing. Saint Austin disputing against that numble and whorish-tongued Faustus the Manichean, defineth since, (Peccatum in Commnni,) Dictum, vel Factum, vel Concupitum contra Legem aeternam Dei:
This everlasting Rule in God, because in God, is essentially God and infinite, as God is infinite and everlasting: And quatenus est Ratio Fundamental is Agendorum, as it is the Fundamentall Rule of Things to be done in Time, is the very Will of God in God.
This everlasting Rule in God, Because in God, is essentially God and infinite, as God is infinite and everlasting: And quatenus est Ratio Fundamental is Agendorum, as it is the Fundamental Rule of Things to be done in Time, is the very Will of God in God.
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He that will give God a Name, bearing a speciall engagement to this Law of Essence; must give him his essentiall Name, Jehovah: of the which, Himself proclames, Exod. 3. 15. This is my Name Legnolam, for ever.
He that will give God a Name, bearing a special engagement to this Law of Essence; must give him his essential Name, Jehovah: of the which, Himself proclames, Exod 3. 15. This is my Name Legnolam, for ever.
Which Text the later lewes, as Petrus Galatinus informs against them, have greatly distempered by a little motion or mutation; reading it, Legnalam, to be concealed.
Which Text the later lewes, as Peter Galatinus informs against them, have greatly distempered by a little motion or mutation; reading it, Legnalam, to be concealed.
and his Originall Will, that is both a Will and a Law; Saint Hierom calls it NONLATINALPHABET; St. John Damascen, NONLATINALPHABET; Theodoret, NONLATINALPHABET. Which Epithites conspire in this;
and his Original Will, that is both a Will and a Law; Saint Hieronymus calls it; Saint John Damascene,; Theodoret,. Which Epithets conspire in this;
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Because the Letters, which ty'd up into a sweet Posy, composed originally this Name, being Insonae, soundlesse, enigmatically taught, God's Essence, imported by this Name, to be unspeakeable. It runs through all the Differences of Time; and is aptly Englished, Who was, who is, who will be:
Because the Letters, which tied up into a sweet Posy, composed originally this Name, being Insonae, soundless, enigmatically taught, God's Essence, imported by this Name, to be unspeakable. It runs through all the Differences of Time; and is aptly Englished, Who was, who is, who will be:
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shewing, it includes the Law that is essentiall and essentially eternall. It is much applyed to God in his mercifull Acts; as Elohim in his Acts of judgement: thereby divulging, That it is in compleat Sense,
showing, it includes the Law that is essential and essentially Eternal. It is much applied to God in his merciful Acts; as Elohim in his Acts of judgement: thereby divulging, That it is in complete Sense,
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as agreeable to God's Will, to be merciful as to be; yea, that he delights as much in his Will of Mercy, as in his Being: And his giving a Law, was a singular act of Mercy; as generally, it is an act of Iustice to punish the Breakers and Violaters of it.
as agreeable to God's Will, to be merciful as to be; yea, that he delights as much in his Will of Mercy, as in his Being: And his giving a Law, was a singular act of Mercy; as generally, it is an act of justice to Punish the Breakers and Violaters of it.
Wherefore Paulus Burgensis contends, that the Mercy of God is insinuated by Adonai standing for Jehovah. The Name Iah, being the Name Iehovah with a curb or check, or taken up into short;
Wherefore Paulus Burgensis contends, that the Mercy of God is insinuated by Adonai standing for Jehovah. The Name God, being the Name Jehovah with a curb or check, or taken up into short;
The Prophet David cries out towards Heaven, Psal. 8. 4. What is Man, that thou art mindfull of him? Where Enos, which the Interpreters call Man, doth not signifie Man, quocunque modo: but, as Eusebius learnedly, Man, quatenus est ar••fex aut architect•s sceler•s, ac immen or Dei & sui.
The Prophet David cries out towards Heaven, Psalm 8. 4. What is Man, that thou art mindful of him? Where Enos, which the Interpreters call Man, does not signify Man, quocunque modo: but, as Eusebius learnedly, Man, quatenus est ar••fex Or architect•s sceler•s, ac immen or Dei & sui.
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and what he does when he sets himself against thy very Essence; against thee as thou art Iehovah? Who fears not to make a rude Assault upon the very substantiall Essence of God? Vpon God,
and what he does when he sets himself against thy very Essence; against thee as thou art Jehovah? Who fears not to make a rude Assault upon the very substantial Essence of God? Upon God,
as he is Primum Ens per se subsistens, The First of all Things, subsisting by Himself? As he is Fons Essendi, atque Existendi, The Foutain of all Essence, and Existence;
as he is Primum Ens per se subsistens, The First of all Things, subsisting by Himself? As he is Fons Essendi, atque Existendi, The Fountain of all Essence, and Existence;
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and most greatly Good in being most Mercifull? Sin proprium periculum increpuit; But if there be the least noise or crack of Danger in other Things, mean things, starts,
and most greatly Good in being most Merciful? since proprium periculum increpuit; But if there be the least noise or Crac of Danger in other Things, mean things, starts,
Peccatum contra Deum commissum, quandam infinitatem habet ex infinitate Divinae Majestatis: tanto enim Offensa est gravior, quanto major est ille, in quem delinquitur.
Peccatum contra God Commit, quandam infinitatem habet ex infinitate Divinae Majestatis: tanto enim Offensa est Graver, quanto Major est Isle, in Whom delinquitur.
And in our Applications to Evill, as if the Creature were of more weight and worth than the Creator, we scornfully turn from the Creator, and joyn affectionately with the Creature; bidding defiance to the Creator. And,
And in our Applications to Evil, as if the Creature were of more weight and worth than the Creator, we scornfully turn from the Creator, and join affectionately with the Creature; bidding defiance to the Creator. And,
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as the melancholy-She in Trallianus, as he delivers it, Putavit se uno digito posse totum Mundum conterere, thought she could break to peeces, the whole world with the motion of one short finger;
as the melancholy-She in Trallianus, as he delivers it, Putavit se Uno digito posse totum Mundum conterere, Thought she could break to Pieces, the Whole world with the motion of one short finger;
a changeable Good, yea, sometimes a villanous and filthy Lust (O Man, Siccine te ip•e abjicies? wilt thou so debase thy self?) is preferred before a Good,
a changeable Good, yea, sometime a villainous and filthy Lust (Oh Man, Siccine to ip•e abjicies? wilt thou so debase thy self?) is preferred before a Good,
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and subjecting God and God's Heaven under his dirty feet. From this foresight, Isidor. Pelufiot, St. Chrysustom 's apt Schollar, exacts of a Religious Man, NONLATINALPHABET,
and subjecting God and God's Heaven under his dirty feet. From this foresight, Isidore. Pelufiot, Saint Chrysustom is apt Scholar, exacts of a Religious Man,,
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And in answer to that Aversion and Conversion; there is in Hell, Poena Damni, the Pain of Loss, by the which, we shall everlastingly be averted from God;
And in answer to that Aversion and Conversion; there is in Hell, Poena Damn, the Pain of Loss, by the which, we shall everlastingly be averted from God;
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I mean, to Fire; which being the most pragmaticall Busy-Body of all earthly Creatures, shall actively revenge the Wrongs done to the Creator, and the Creature; and which,
I mean, to Fire; which being the most pragmatical Busy-Body of all earthly Creatures, shall actively revenge the Wrongs done to the Creator, and the Creature; and which,
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by Him who did not intend the burning of Spirits and Souls, primariâ Intentione, quâ rem propter se intend it, with a primar•e Intention, by the which, he intends a thing for it self;
by Him who did not intend the burning of Spirits and Souls, primariâ Intention, quâ remembering propter se intend it, with a primar•e Intention, by the which, he intends a thing for it self;
sed secundariâ, quando rem vult propter al•ud, & praemissa alterius Consideratione, but with a secundarie Intention, when he wills a thing, urged to it in the consideration of a thing premised.
said secundariâ, quando remembering vult propter al•ud, & Praemissa alterius Consideration, but with a secondary Intention, when he wills a thing, urged to it in the consideration of a thing premised.
And thus, our Commission of an infinite Evil, is, rebus nun• aequâ lance pensatis, things now being equally weighed, proportionably and most justly punished.
And thus, our Commission of an infinite Evil, is, rebus nun• aequâ lance pensatis, things now being equally weighed, proportionably and most justly punished.
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and representing our adhesion to materiall Things: which in Duration à parte post, shall be infinite; and infinitely subject a superiour Spirit to an earthly base Body. Ye demand:
and representing our adhesion to material Things: which in Duration à part post, shall be infinite; and infinitely Subject a superior Spirit to an earthly base Body. You demand:
and give him over to an infinite Punishment? I answer, Secondly: The Person is infinite, against whom, and the Law is infinite, against which we Sin;
and give him over to an infinite Punishment? I answer, Secondly: The Person is infinite, against whom, and the Law is infinite, against which we since;
and moreover, by reason of the infinite Person against whom we Sin, Sin is an infinite Evill: and should not infinite be punished with infinite? and by Sin, we are turned from our last End, which is infinite;
and moreover, by reason of the infinite Person against whom we since, since is an infinite Evil: and should not infinite be punished with infinite? and by since, we Are turned from our last End, which is infinite;
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〈 ◊ 〉 qui peccant, avertuntur ab eo in quo verè invenitur ratio ultimi Finis, non aut•m ab ipsa ultimi Finis Intentione, quem quaerunt falsò in alijs rebus.
〈 ◊ 〉 qui peccant, avertuntur ab eo in quo verè Invenitur ratio ultimi Finis, non aut•m ab ipsa ultimi Finis Intention, Whom quaerunt falsò in Alijs rebus.
Sin, with and in which, the Sinner dyes, sticks alwayes to the Soul: Because Death gives utter denyall to Repentance, by the which onely, the Soul is washed.
since, with and in which, the Sinner dies, sticks always to the Soul: Because Death gives utter denial to Repentance, by the which only, the Soul is washed.
The Angels being Spirits, chang'd from good to evil, And why may not a Separate Soul change from evil to good? The Angels were then in Viâ, in their School of Triall,
The Angels being Spirits, changed from good to evil, And why may not a Separate Soul change from evil to good? The Angels were then in Viâ, in their School of Trial,
The same Divine Author speaks again: Iniqui ide• cum fine delinquunt, quia cum fin• vivunt: Nam voluissent utique sine fine vivere, no po•uissent sine fine peceare.
The same Divine Author speaks again: Iniqui ide• cum fine delinquunt, quia cum fin• Vivunt: Nam voluissent Utique sine fine vivere, no po•uissent sine fine peceare.
Therefore all Sinners, dying in Sin, and everlastingly punished for it, are in the number and black List of those, of whom the Apostle sayes, Rom. 3. 8. Ending the verse with the End of wicked Men:
Therefore all Sinners, dying in since, and everlastingly punished for it, Are in the number and black List of those, of whom the Apostle Says, Rom. 3. 8. Ending the verse with the End of wicked Men:
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gliscente in dies malo, this evill growing forth into an evil without End. And therefore, in the Hebrew Language, Sin is most conveniently nam'd Aven: which,
gliscente in dies Malo, this evil growing forth into an evil without End. And Therefore, in the Hebrew Language, since is most conveniently named Aven: which,
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And Aven is reduc't per Crasin Grammaticam, by a Contraction prescribed also in the Hebrew Grammar, to On; which being translated, sounds Grief. Sic abeunt in vanum Cacodaemones, ingenti post se relicto foetore:
And Aven is reduced per Crasin Grammaticam, by a Contraction prescribed also in the Hebrew Grammar, to On; which being translated, sounds Grief. Sic abeunt in vanum Cacodaemones, ingenti post se relicto foetore:
Can it be unsavory now? Is it not apprimè u•ile, greatly profitable, to prevent Grief with Grief; with temporall Grief, Grief eternall? Prov. 22. 9. He that hath a bountifull Ey, shall be blessed.
Can it be unsavoury now? Is it not apprimè u•ile, greatly profitable, to prevent Grief with Grief; with temporal Grief, Grief Eternal? Curae 22. 9. He that hath a bountiful Ey, shall be blessed.
And who walks tottering upon the brink and edge of eternall Misery, but he, for whom there waits an infinite Evil of Punishment, •oyn'd with an everlasting Aversion from God our last End? Can a Man that answers in his Catechisme, I am a Christian, murmure to himself, in such Circumstances; or, sing with the Bird in his Breast, In tut• sum; mea Res est in tranquilla: I am safe;
And who walks tottering upon the brink and edge of Eternal Misery, but he, for whom there waits an infinite Evil of Punishment, •oyned with an everlasting Aversion from God our last End? Can a Man that answers in his Catechism, I am a Christian, murmur to himself, in such circumstances; or, sing with the Bird in his Breast, In tut• sum; mea Rest est in Tranquilla: I am safe;
but the most accomplished Ordinance of God) the Primitive Word, Hhain, signifies both an Ey and a Fountain: Because mercifull Eyes are sweet and crystall Fountains of Teares.
but the most accomplished Ordinance of God) the Primitive Word, Hhain, signifies both an Ey and a Fountain: Because merciful Eyes Are sweet and crystal Fountains of Tears.
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to the which, the first and chief Motive was the Love of God: and a clear and open Ey, watching over his after-wayes, that he may keep the Door even against the least approaches of these infinite Evils in their Scouts, and first Messengers;
to the which, the First and chief Motive was the Love of God: and a clear and open Ey, watching over his after-wayes, that he may keep the Door even against the least Approaches of these infinite Evils in their Scouts, and First Messengers;
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to the which likewise, the Love of God is the Motive. The greatest Crocodile was at first harbour'd in an Egg, which is paulò majus anserino, saith Franzius in his History, a little bigger than a Goose-Egg.
to the which likewise, the Love of God is the Motive. The greatest Crocodile was At First Harboured in an Egg, which is paulò Majus anserino, Says Franzius in his History, a little bigger than a Goose-Egg.
being in the first-born and prime signification, a place, accountably to the Nubian Geographer in a Map of his, lying humbly at the Foot of a Hill neer Ierusalem; into which all kindes of despicable and filthy Carcasses and Things, anoying and unbeautifying the City, were contemptibly thrown, (the City did ease and exonerate it self into this place,
being in the firstborn and prime signification, a place, accountably to the Nubian Geographer in a Map of his, lying humbly At the Foot of a Hill near Ierusalem; into which all Kinds of despicable and filthy Carcases and Things, annoying and unbeautifying the city, were contemptibly thrown, (the city did ease and exonerate it self into this place,
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as the World into Hell) and in the which, a continuall Fire was maintain'd, for the quick wasting of the filth, bones and carcasses; as R. David Kimchi writes.
as the World into Hell) and in the which, a continual Fire was maintained, for the quick wasting of the filth, bones and carcases; as R. David Kimchi writes.
Now as Hereticks are the Apes of true Christians, (St. Cyprian tels it Jubaianus) So is the Devil, (qui quidem sempèr it odorans quasi Venaticus, who truly goes alwayes about,
Now as Heretics Are the Apes of true Christians, (Saint Cyprian tells it Jubaianus) So is the devil, (qui quidem sempèr it odorans quasi Venaticus, who truly Goes always about,
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And therefore, with a lift from what God had commanmanded Abraham concerning Isaac, his Worshippers were also rais'd and heav'd on to sacrifise their Children.
And Therefore, with a lift from what God had commanmanded Abraham Concerning Isaac, his Worshippers were also raised and heaved on to sacrifice their Children.
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I finde it controverted amongst the gray-hair'd Rabbines, Whether these little Victimes were forced to pass thorow the Fire? or whether they were put into the red-hot Hands of the bra•en Idol, and therein consumed? This Idol had the brazen Face of a Calf, saith an old Book,
I find it controverted among the gray-haired Rabbis, Whither these little Victims were forced to pass thorough the Fire? or whither they were put into the redhot Hands of the bra•en Idol, and therein consumed? This Idol had the brazen Face of a Calf, Says an old Book,
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Aben-Ezra, and R. Moses Maimenides, (as yee may read in the Latin Copy of Maimenides, translated by Dianysius Vossius ) side in this, That the Children were onely drawn, or driven through the Fire;
Aben-ezra, and R. Moses Maimonides, (as ye may read in the Latin Copy of Maimonides, translated by Dionysius Voss) side in this, That the Children were only drawn, or driven through the Fire;
A•d the Scriptures bending to this Matter, stand as if they stood on both sides. This they did, saith R. Bechai, because the Priests of Moloch had perswaded the People,
A•d the Scriptures bending to this Matter, stand as if they stood on both sides. This they did, Says R. Bechai, Because the Priests of Moloch had persuaded the People,
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and the Parents afterwards live happily. Wherefore Iosias acted like Iosias, and much ennobled himself; when, to degrade and otherwise incommodate these idolatrous Priests;
and the Parents afterwards live happily. Wherefore Iosias acted like Iosias, and much ennobled himself; when, to degrade and otherwise incommodate these idolatrous Priests;
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he commanded, that all impure and unnclean Things, (singularly hateful to the Jews,) should be cast away into this Gehinnom or Valley of Hinnom, 2 Reg. 23. 10. Was this ugly Relict of Devilish Worship, so much hated and abominated by God and all good Men;
he commanded, that all impure and unnclean Things, (singularly hateful to the jews,) should be cast away into this Gehenna or Valley of Hinnom, 2 Reg. 23. 10. Was this ugly Relict of Devilish Worship, so much hated and abominated by God and all good Men;
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although in the thoughts of some both Great Ones and Gown'd Ones, it was but the meer hasty passing of a simple Childe thorow the Fire? And shall we (we Christians) knowingly cast away our selves into Eternall Fire;
although in the thoughts of Some both Great Ones and Gowned Ones, it was but the mere hasty passing of a simple Child thorough the Fire? And shall we (we Christians) knowingly cast away our selves into Eternal Fire;
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O us everlasting Worshippers of our Destroyers! O us who freely make our selves Cast-awaies from an infinite Good; look backward, an infinite Good; to an infinite Evil; look before you, an infinite Evil, prepared for the Devil!
O us everlasting Worshippers of our Destroyers! Oh us who freely make our selves Castaways from an infinite Good; look backward, an infinite Good; to an infinite Evil; look before you, an infinite Evil, prepared for the devil!
yet more thorowly said, than of the Jews, Deut. 32. 17. They saerifised unto Scedem, Destroyers, Wasters, Devils. Does not the Fish Torpedo hang upon our Fingers? Does not the Remora cleave to our Souls? When, imbued with Christian Principles, and professing to beleeve, That Topheth is prepared of old, for the Contemners of God's Originall Will, we move no faster in the Performance of this Perfect Law, this most Divine Law and Will; which is of God, in God,
yet more thoroughly said, than of the jews, Deuteronomy 32. 17. They saerifised unto Scedem, Destroyers, Wasters, Devils. Does not the Fish Torpedo hang upon our Fingers? Does not the Remora cleave to our Souls? When, imbued with Christian Principles, and professing to believe, That Topheth is prepared of old, for the Contemners of God's Original Will, we move no faster in the Performance of this Perfect Law, this most Divine Law and Will; which is of God, in God,
It belongs to our intemperate, and lukewarm Kinde, to be so in heavenly Matters. (In temporall Affliction, we can yell it.) Who, notwithstanding, may drop a little, by a thaw of tender-heartednesse:
It belongs to our intemperate, and lukewarm Kind, to be so in heavenly Matters. (In temporal Affliction, we can yell it.) Who, notwithstanding, may drop a little, by a thaw of tenderheartedness:
The Law of God, is likewise perfect; as his Originall Will is copied out into his Word. Which VVord in it's full Amplitude, fully complies with the End of it's coming from God as his VVord; and is abundantly sufficient, in it's kind, to Salvation. It canonizeth no Falshood:
The Law of God, is likewise perfect; as his Original Will is copied out into his Word. Which Word in it's full Amplitude, Fully complies with the End of it's coming from God as his Word; and is abundantly sufficient, in it's kind, to Salvation. It Canonizeth no Falsehood:
And herein differs our Christian Scripture from the Turkish Alcoran; The Holy Ghost, from profane Mahumet's Pigeon; His Alcoran being a pure Drollery, elemented and engendred in the Conjunction of three Apostaticall Brains.
And herein differs our Christian Scripture from the Turkish Alcorani; The Holy Ghost, from profane Mahumet's Pigeon; His Alcorani being a pure Drollery, elemented and engendered in the Conjunction of three Apostatical Brains.
In the perusing of which, Averroes Sir-named the Commentator, Avicenna, Alsarabius, Albumazar, Haly, and other Mahumetan Philosophers, Physitians, Astrologers, were so troubled and confounded, that they quickly deserted the Alcoran, as repugnant,
In the perusing of which, Averroes Surnamed the Commentator, Avicenna, Alsarabius, Albumazar, Haly, and other Mahometan Philosophers, Physicians, Astrologers, were so troubled and confounded, that they quickly deserted the Alcorani, as repugnant,
because it did gloriosè mentiri••ly gloriously; to prevent their fall into the Desolation of Heart, catched upon Aristotle for their better Information in the learning of Truths, naturall and supernaturall. The Compilers of the Alcoran, had not learn'd the Text, Psal. 25. 3. in it's Hebrew simplicity: Let them be ashamed who transgress without cause. Where the Septuagin• adopt, NONLATINALPHABET.
Because it did gloriosè mentiri••ly gloriously; to prevent their fallen into the Desolation of Heart, catched upon Aristotle for their better Information in the learning of Truths, natural and supernatural. The Compilers of the Alcorani, had not learned the Text, Psalm 25. 3. in it's Hebrew simplicity: Let them be ashamed who transgress without cause. Where the Septuagin• adopt,.
It was a Rule and Pillar-Truth under the Old Law, That when a Precept of the Moral Law, so fell in company with a Ceremonial or Judicial Precept, ut in angustum cogerentur, that both could not hand it together;
It was a Rule and Pillar-Truth under the Old Law, That when a Precept of the Moral Law, so fell in company with a Ceremonial or Judicial Precept, ut in angustum cogerentur, that both could not hand it together;
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but spared and setled the last, as the written Foundation of all sound Law ▪ because it is the neerest to that unwritten Law of Nature, which is the first Extract in us, out of God's Originall. VVeckerus will teach you the Art of making a Candle, the Flame whereof cannot be extinguished:
but spared and settled the last, as the written Foundation of all found Law ▪ Because it is the nearest to that unwritten Law of Nature, which is the First Extract in us, out of God's Original. VVeckerus will teach you the Art of making a Candle, the Flame whereof cannot be extinguished:
As Christ, who is Verbum Genitum, the Begotten VVord, and Verbum Deus, the VVord which is God, and the Founder of the Church, hath a visible and humane Nature: So hath he a divine Nature which is invisible; and his best and richest Nature, is not beheld with mortall Eyes.
As christ, who is Verbum Genitum, the Begotten Word, and Verbum Deus, the Word which is God, and the Founder of the Church, hath a visible and humane Nature: So hath he a divine Nature which is invisible; and his best and Richest Nature, is not beheld with Mortal Eyes.
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as it hath a literal, external, and historical Sense; So doth it rejoyce in a Sense that is spirituall, internal, and mystical: and the best and true sense, is not alwayes obvious to our Vnderstanding.
as it hath a literal, external, and historical Sense; So does it rejoice in a Sense that is spiritual, internal, and mystical: and the best and true sense, is not always obvious to our Understanding.
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Yea, tis a lasting Axiome, and stands like an Ol• Monument in Divinity; When God is most observed and served by obedience to the spiritual or mystical Sense;
Yea, this a lasting Axiom, and Stands like an Ol• Monument in Divinity; When God is most observed and served by Obedience to the spiritual or mystical Sense;
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The End of God, speaking to us, being to teach us to know and serve him, through some Degrees of Perfection, answerable to our Modell. By the which it appears, velut Solis radiis depi•tum, as if it were painted with the Sun-Beames;
The End of God, speaking to us, being to teach us to know and serve him, through Some Degrees of Perfection, answerable to our Model. By the which it appears, velut Solis radiis depi•tum, as if it were painted with the Sun-Beames;
So these inward strings, though perfect, yet never give a right sound except they be gently touched by an Vnderstanding, purg'd of Opacities, and enlightened with the Sun of Righteousnesse. Yet this doth not any way derogate from the due Perfection of Scripture in it self;
So these inward strings, though perfect, yet never give a right found except they be gently touched by an Understanding, purged of Opacities, and enlightened with the Sun of Righteousness. Yet this does not any Way derogate from the due Perfection of Scripture in it self;
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I most humbly crave here a Christian, that is, a milde, tender, and pious Examination, in your most retired thoughts, of a Scruple, quem injecit mihi inter studendum profunda Cogitatio.
I most humbly crave Here a Christian, that is, a mild, tender, and pious Examination, in your most retired thoughts, of a Scruple, Whom injecit mihi inter studendum profunda Cogitatio.
Others have assumed the freedome, to disquiet and invade the Press, in plain English, with some vain shadows of this austere Difficulty, sent abroad like walking Apparit•ons: and have thereby disorderly perplexed the Stated Hearts of ignorant people, that have learn'd only to read English.
Others have assumed the freedom, to disquiet and invade the Press, in plain English, with Some vain shadows of this austere Difficulty, sent abroad like walking Apparit•ons: and have thereby disorderly perplexed the Stated Hearts of ignorant people, that have learned only to read English.
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I speak to Scholars, as in the Schools; and in the language of the School. Of Scholars therefore, who try all Things, I reverently demand a Reason of their Faith; as it is their Faith.
I speak to Scholars, as in the Schools; and in the language of the School. Of Scholars Therefore, who try all Things, I reverently demand a Reason of their Faith; as it is their Faith.
I desire not the unhinging of any Mans Faith that moves upon a right Pole. I rather wish, we were all attemper'd to the Spirit of Orderly motion. Our Lord God knowes, I never knew this Demand or Difficulty, by the name of an Engine. Apage hin•, Ardelio.
I desire not the unhinging of any men Faith that moves upon a right Pole. I rather wish, we were all attempered to the Spirit of Orderly motion. Our Lord God knows, I never knew this Demand or Difficulty, by the name of an Engine. Apage hin•, Ardelio.
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I affirm nothing positively; but put only Wind, and Tyde, and Sailes to the Quaere: that we may leave nothing unsounded, unsifted, unexamined which is not Mysterious. I presume we are not all traiterous-hearted, and afraid to be search'd.
I affirm nothing positively; but put only Wind, and Tide, and Sails to the Quaere: that we may leave nothing unfounded, unsifted, unexamined which is not Mysterious. I presume we Are not all traiterous-hearted, and afraid to be searched.
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Because the Discourse cannot be forcibly and properly deliver'd, without our acceptance of a few sublimated Terms from School-Divinity. I shall be an Englishman, here and there,
Because the Discourse cannot be forcibly and properly Delivered, without our acceptance of a few sublimated Terms from School-Divinity. I shall be an Englishman, Here and there,
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I receive it as such, in the posture in which some insigni•ris Notae Sancti, Saints of more illustrious Note, have alwayes read it; that is, upon my Knees.
I receive it as such, in the posture in which Some insigni•ris Notes Sancti, Saints of more illustrious Note, have always read it; that is, upon my Knees.
yet when it hath miraculously shew'd it self to have come from God, (as the first Reason evinces, that Scripture hath,) then our Belief may reach a Confirmation from the Testimony of a Writing, testifying for it self.
yet when it hath miraculously showed it self to have come from God, (as the First Reason evinces, that Scripture hath,) then our Belief may reach a Confirmation from the Testimony of a Writing, testifying for it self.
even which it giveth of it s•lf. 3 It is no way carnall. Not carnall inwardly; because it containeth a Doctrine, consonant altogether to the Spirit, and that elevated by Grace; not to the Flesh.
even which it gives of it s•lf. 3 It is no Way carnal. Not carnal inwardly; Because it Containeth a Doctrine, consonant altogether to the Spirit, and that elevated by Grace; not to the Flesh.
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Not externally or outwardly carnall; because neither God the Author, nor the Instruments, the Prophets and Apostles, the Penners of it, gave the least expressions of any carnall Ends, in the commending it to us,
Not externally or outwardly carnal; Because neither God the Author, nor the Instruments, the prophets and Apostles, the Penners of it, gave the least expressions of any carnal Ends, in the commending it to us,
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The holy Simplicity, shining in the Stile, Phrase, and Disposition, which in those honest Ages, wherein Scripture was written, was not used for Imposture. 6
The holy Simplicity, shining in the Style, Phrase, and Disposition, which in those honest Ages, wherein Scripture was written, was not used for Imposture. 6
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The high Straein of Consent and Agreement, which Scripture above all other Writings, hath with a pious and religious Soul, made after the Image of God, in respect of her Beginning; and for God, in reguard of her End. Which Agreement and Conveniency is such, that a good Soul, afflicted or oppressed, thinks her self,
The high Straein of Consent and Agreement, which Scripture above all other Writings, hath with a pious and religious Soul, made After the Image of God, in respect of her Beginning; and for God, in reguard of her End. Which Agreement and Conveniency is such, that a good Soul, afflicted or oppressed, thinks her self,
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as upon the choysest Dainties, and most pretious Restoratives. She finds a Congruity with all Wants, all Passions, but evill ones. 7 The Promises of God in Scripture, promising Eternity, and Himself to a Soul, which cannot be otherwise satisfied.
as upon the Choicest Dainties, and most precious Restoratives. She finds a Congruity with all Wants, all Passion, but evil ones. 7 The Promises of God in Scripture, promising Eternity, and Himself to a Soul, which cannot be otherwise satisfied.
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That Scripture answers, though not to the desires of corrupted Nature, yet to this nacurall Appetite, ingrafted into us in our Creation, by the which we desire our own Perfection, the Consecution of our last End; and not only to continue our Being for Eternity, but also to endow it with all the blessed Conditions and adornments, of which it is capable.
That Scripture answers, though not to the Desires of corrupted Nature, yet to this nacurall Appetite, ingrafted into us in our Creation, by the which we desire our own Perfection, the Consecution of our last End; and not only to continue our Being for Eternity, but also to endow it with all the blessed Conditions and adornments, of which it is capable.
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It is known to be God's Word by the Effects. Because by such a Doctrine of Humility and Mortification, and such calling to difficult and high perfection; as, Matth. 16. 24. If any man will come after me, let him deny himself,
It is known to be God's Word by the Effects. Because by such a Doctrine of Humility and Mortification, and such calling to difficult and high perfection; as, Matthew 16. 24. If any man will come After me, let him deny himself,
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For, Acts so contrary to the Pride and Elation of our corrupted Hearts, and so clashing and jarring with Flesh & Bloud, could not be done, (the respect to Vainglory, which discovered it self in the Philosophers secluded,) without the Cooperation, Combination, and Influence of the holy Ghost;
For, Acts so contrary to the Pride and Elation of our corrupted Hearts, and so clashing and jarring with Flesh & Blood, could not be done, (the respect to Vainglory, which discovered it self in the Philosophers secluded,) without the Cooperation, Combination, and Influence of the holy Ghost;
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For, as the Ordination of inanimate Things in Nature to one End, the Glory of God, arising from the Good of Mankind, shews one Ordinator: So the Ordination of Scripture to one Thing, and the same a most divine one, through so many diversities, shews one and the same Author, God, who is the Cause of all perfect Vnity. 10
For, as the Ordination of inanimate Things in Nature to one End, the Glory of God, arising from the Good of Mankind, shows one Ordinator: So the Ordination of Scripture to one Thing, and the same a most divine one, through so many diversities, shows one and the same Author, God, who is the Cause of all perfect Unity. 10
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The Martyrs gave up their Lives joyfully in the Confirmation of Scripture, declaring plainly by their Heavenly Courage and Constancy, that they were strengthned from Heaven, and that Scripture was Heaven-born.
The Martyrs gave up their Lives joyfully in the Confirmation of Scripture, declaring plainly by their Heavenly Courage and Constancy, that they were strengthened from Heaven, and that Scripture was Heavenborn.
For, God laid his Son open to all the sufferance, whereby Nature could be afflicted; and assisted his other Martyrs, relieving, and easing Nature in their extremity.
For, God laid his Son open to all the sufferance, whereby Nature could be afflicted; and assisted his other Martyrs, relieving, and easing Nature in their extremity.
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Anglicè neutiquàm. I am pro certo nobis est, & pro comperto, Interpretes (non ibo per singulas Classes) haùd infallibilitèr à Deo dirigi. Est enim in aperto, Haereticos ad unum omnes, adolescente post Christum Ecclesiâ, suos habuisse Bibliorum Interpretes.
Anglicè neutiquàm. I am Pro certo nobis est, & Pro comperto, Interprets (non ibo per singulas Classes) haùd infallibiliter à God dirigi. Est enim in Aperto, Haereticos ad Unum omnes, adolescente post Christ Ecclesiâ, suos habuisse Bibliorum Interprets.
Qui cùm pulchram scilicèt, locarent suis op•ram, ut Res divinas, ac Coeli Negotia Po •lo praponerent; imò in manus darent, at { que } ob oculos ponerent; modo purè humano: errârunt toto Coelo. Hither I am safely come.
Qui cùm pulchram scilicèt, locarent suis op•ram, ut Rest divinas, ac Coeli Business Po •lo praponerent; imò in manus darent, At { que } ob Eyes ponerent; modo purè Human: errârunt toto Coelo. Hither I am safely come.
Erroribus gravitèr obnoxin non fuerit, quemadmodum & Interpretes, quos in Objectum Fidei nastrae, nos ipsi, vel reluctantes ac inviti, compingimus? Et nè verser totus intra Cancellos:
Erroribus gravitèr obnoxin non fuerit, quemadmodum & Interprets, quos in Objectum Fidei nastrae, nos ipsi, vel reluctantes ac inviti, compingimus? Et nè verser totus intra Grilles:
An rectè, nec non Pietate salvâ, divinam Authoritatem possimus accommodare Translationi, quae primitùs ortum d•xit a Personis, quibus divinum Spiritum, nè dicam affingere, sed, (ut loquar ore suaviùs formato, nimirùm Sermone Castigato, jucundiúsque prolat•,) non audemus affigere? Addunt Aliqui:
an rectè, nec non Piate salvâ, divinam Authoritatem possimus accommodare Translationi, Quae primitùs Garden d•xit a Persons, quibus Divinum Spiritum, nè dicam affingere, sed, (ut loquar over suaviùs formato, nimirùm Sermon Castigato, jucundiúsque prolat•,) non audemus affigere? Addunt Aliqui:
quorum• Filios ex luto vario & versatili conflatos videmus, & ad omnia para os pro mutat â Rerum facie? Sed haec in hâc Re, silentio premenda sunt. Sit down here. Take breath; and look about you. Beloved, I am yours instantly.
quorum• Sons ex Luto Various & versatili conflatos Videmus, & ad omnia para os Pro Mutat â Rerum fancy? Said haec in hâc Re, silentio premenda sunt. Fit down Here. Take breath; and look about you. beloved, I am yours instantly.
Praesertim, cùm nobis in propatulo sit, refertas esse Scri•tur as divinas, & quasi locu•letatas, Hebraismis, Arabismis, Syrismis, Graecismis; Figuris Dictionis aequè ac Sententiae;
Especially, cùm nobis in propatulo sit, refertas esse Scri•tur as divinas, & quasi locu•letatas, Hebraismis, Arabismis, Syrismis, Graecismis; Figuris Dictionis aequè ac Sententiae;
Quinimò in Hebraicâ Linguâ, Puncta Varia, & in varijs Codicibus alia at que alia, ut ex Lectione Septuaginta Seniorum liquidiùs constat; Sensúsque Radicum multiplices, & in omnia propendentes;
Quinimò in Hebraicâ Linguâ, Puncta Varia, & in varijs Codicibus Alias At que Alias, ut ex Lectione Septuagint Seniorum liquidiùs constat; Sensúsque Radicum multiplices, & in omnia propendentes;
Quandoquidem Virtus divina & Supernaturalis in nobis, uti Fides, planè sibi vendicat Objectum quodammodò supernaturale ac divinum, ( utcun { que } se res habeat aliquotiès in Objecto partiali, aliorsùm accepto,) divinitùs & supernaturalitèr nobis oblatum, (id •nim omninò res postulat,) per Media infallibilia:
Quandoquidem Virtus Divine & Supernaturalis in nobis, uti Fides, planè sibi vendicat Objectum quodammodò supernatural ac Divinum, (utcun { que } se Rest habeat aliquotiès in Objecto partiali, aliorsùm accepto,) divinitùs & supernaturalitèr nobis oblatum, (id •nim omninò Rest postulat,) per Media infallibilia:
Symmachus, NONLATINALPHABET, I have made thee fast. Theodotion is English, NONLATINALPHABET, I have graven thee. Aquila, NONLATINALPHABET, I have done it accurately, painfully.
Symmachus,, I have made thee fast. Theodotion is English,, I have graved thee. Aquila,, I have done it accurately, painfully.
The Ceremoniall Law was a Painting; which though it was at first, lively; as it stood exerto Collo, Capite porrecto, oculis apertis at { que } inquirentibus, and bending towards the Life, the real Things fore-signified by the Symbols and Ceremonies; yet finally all the Painting fell away, the true Bloud-Colour excepted;
The Ceremonial Law was a Painting; which though it was At First, lively; as it stood exerto Cologne, Capite porrecto, oculis apertis At { que } inquirentibus, and bending towards the Life, the real Things foresignified by the Symbols and Ceremonies; yet finally all the Painting fell away, the true Bloud-Colour excepted;
The Judiciall pertained only to the Jewish Commonwealth, disagreeing from the Ceremoniall; because it may be still accepted and established by any, that shall accept it only as a godly Form of good and lawfull Government.
The Judicial pertained only to the Jewish Commonwealth, disagreeing from the Ceremonial; Because it may be still accepted and established by any, that shall accept it only as a godly From of good and lawful Government.
The Moral Law was made fast, consonantly to Symmachus, NONLATINALPHABET, I have fastned thee. And the new Testament hath place in God's Volume, like a most invaluable Jewell in a Gold-Ring;
The Moral Law was made fast, consonantly to Symmachus,, I have fastened thee. And the new Testament hath place in God's Volume, like a most invaluable Jewel in a Gold ring;
as being, though the least, yet the most pretious, and the most deepengraven. Which, Theodotion declares without Theodotion: NONLATINALPHABET, I have graven thee. And in this little Testament, this Jewel-Testament, the Death of Christ, is the most accurate and elaborate Thing;
as being, though the least, yet the most precious, and the most deepengraven. Which, Theodotion declares without Theodotion:, I have graved thee. And in this little Testament, this Jewel-Testament, the Death of christ, is the most accurate and elaborate Thing;
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the very Beam-lustre, and incomparable virtue of the Jewel. Aquila seals it up unwittingly, in his NONLATINALPHABET, I have accurately, and with great labour, graven the Truth of all my promises, upon the palms of my Hands, on the Cross;
the very Beam-lustre, and incomparable virtue of the Jewel. Aquila Seals it up unwittingly, in his, I have accurately, and with great labour, graved the Truth of all my promises, upon the palms of my Hands, on the Cross;
and that being open, it is not always exposed to every dull Ey•, as neither are the Scriptures in their Originalls, wherein they are graven. And I could farther diffuse my self here.
and that being open, it is not always exposed to every dull Ey•, as neither Are the Scriptures in their Originals, wherein they Are graved. And I could farther diffuse my self Here.
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Our next, and orderly step here, is, The right Interpretation of Scripture, both in the Words and Sense, compriseth all things necessary to sound Edification; either, explicitly, formally, openly, plainly;
Our next, and orderly step Here, is, The right Interpretation of Scripture, both in the Words and Sense, compriseth all things necessary to found Edification; either, explicitly, formally, openly, plainly;
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The materiall Building of the old and outward Tabernacle, adumbrated the Spirituall Edification of our Tabernacle that is inward. The persons elected for the building of the Tabernaclè, are described, Exod. 31. 2. See, I have called by name Bezaleel the Son of Vri, the Son of Hur.
The material Building of the old and outward Tabernacle, adumbrated the Spiritual Edification of our Tabernacle that is inward. The Persons elected for the building of the Tabernaclè, Are described, Exod 31. 2. See, I have called by name Bezaleel the Son of Uri, the Son of Hur.
Hur signifies Whiteness, or, Light as White; even such a Light as Faith is, being the first Break of Day in the Soul. And therefore, in Baptisme, which is Sacramentum Fidei, the Sacrament of Faith, the Baptized were after Baptization, arrayed in White. Uri signifies Fire; and Ur Chaldaeorum, Ur of the Chaldees, famous in the History of Abraham, was called Ur, because Fire was there honoured with divine worship.
Hur signifies Whiteness, or, Light as White; even such a Light as Faith is, being the First Break of Day in the Soul. And Therefore, in Baptism, which is Sacramentum Fidei, the Sacrament of Faith, the Baptised were After Baptization, arrayed in White. Uri signifies Fire; and Ur Chaldeans, Ur of the Chaldees, famous in the History of Abraham, was called Ur, Because Fire was there honoured with divine worship.
And Charity is a Fire. Yea, the holy Ghost, who is Love, (God is Love, 1. Joh. 4. 16.) descended in Fire, when he did enflame his Disciples with Charity. The Textual Word, is NONLATINALPHABET, Dilection; and the Vulgar Latin evens it;
And Charity is a Fire. Yea, the holy Ghost, who is Love, (God is Love, 1. John 4. 16.) descended in Fire, when he did inflame his Disciples with Charity. The Textual Word, is, Dilection; and the vulgar Latin evens it;
For, the holy Ghost notionally consider'd, is the Love of the Father and the Son. The Construction of Besele•l, is, in umbra Dei, in the shadow of God;
For, the holy Ghost notionally considered, is the Love of the Father and the Son. The Construction of Besele•l, is, in umbra Dei, in the shadow of God;
shadowing forth to us, the proper Act of Hope; which, as by a proper worke, lyeth securely down under the speciall Canopy of divine Providence, as in the cool shadow and refreshment of a most pleasant Arbour;
shadowing forth to us, the proper Act of Hope; which, as by a proper work, lies securely down under the special Canopy of divine Providence, as in the cool shadow and refreshment of a most pleasant Arbour;
With and by these The•logicaell Vertues, (which tend, in a direct Line, to God in their first Acts, ) and the Vertues accompanying them, is the Soul built up into a Tabernacle, or Templum portatile, Temple of God, moving as we move.
With and by these The•logicaell Virtues, (which tend, in a Direct Line, to God in their First Acts,) and the Virtues accompanying them, is the Soul built up into a Tabernacle, or Templum portatile, Temple of God, moving as we move.
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How may this be? Happily. The Builders with Respect had to continual Augmentations, requisite Ornaments, and certain Reparations. But the Architect or Master Builder, is God.
How may this be? Happily. The Builders with Respect had to continual Augmentations, requisite Ornament, and certain Reparations. But the Architect or Master Builder, is God.
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or, a Brother who is both a Father and a Brother; having the Wisdom and Providential Care of a Father, and the sweet Fellowship of a Brother; looking over us as a Father, and stooping to us in the Carriage of a Brother; a Father to guide us, a Brother; to joyn himself to us;
or, a Brother who is both a Father and a Brother; having the Wisdom and Providential Care of a Father, and the sweet Fellowship of a Brother; looking over us as a Father, and stooping to us in the Carriage of a Brother; a Father to guide us, a Brother; to join himself to us;
Intellectus praefert voluntati lueernam, The Understanding should lead the Will in its own light, and the light of Grace; (God's Helps assisting the Understanding in the form of Light, 1. That he may work conformably to Nature;
Intellectus praefert Voluntati lueernam, The Understanding should led the Will in its own Light, and the Light of Grace; (God's Helps assisting the Understanding in the from of Light, 1. That he may work conformably to Nature;
and subject both that and it self, to the Passions of Anger, Envy, Malice, Stubborness, Partiality; the Will being a blind power. The Devil's way is, to pervert and confound the Course and Order of Nature; especially, in the Soul of Man. Because he knows, that by the disorderly motions of the Soul, the Fountain of Life,
and Subject both that and it self, to the Passion of Anger, Envy, Malice, Stubbornness, Partiality; the Will being a blind power. The Devil's Way is, to pervert and confound the Course and Order of Nature; especially, in the Soul of Man. Because he knows, that by the disorderly motions of the Soul, the Fountain of Life,
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and relieved with vitall Influences from it's Invisible Head. And that, as Angelus est Nomen Offic•i, non Naturae, Angel is a Name of Office, not of Nature;
and relieved with vital Influences from it's Invisible Head. And that, as Angelus est Nome Offic•i, non Naturae, Angel is a Name of Office, not of Nature;
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or unfold the Mind of his Lord, who sufficiently instructs him, remaining in the condition of an obedient Angel, (obedient to God and his Church,) for the sufficient Resolution of all necessary Doubts, arising frō his Message.
or unfold the Mind of his Lord, who sufficiently instructs him, remaining in the condition of an obedient Angel, (obedient to God and his Church,) for the sufficient Resolution of all necessary Doubts, arising from his Message.
for three Reasons. 1. Because Man, having sinned by Pride in eating of the Tree of Knowledge; it was most agreeable to the Via Regia of God's Providence,
for three Reasons. 1. Because Man, having sinned by Pride in eating of the Tree of Knowledge; it was most agreeable to the Via Regia of God's Providence,
And therefore, the mind of a simple Man, adorned with Faith, excelleth in Light, and Knowledge, (such as it is) not only the Learning of the great Philosophers, but even the naturall Knowledge of Angels. 3. For Man's greater advancement in Glory:
And Therefore, the mind of a simple Man, adorned with Faith, excels in Light, and Knowledge, (such as it is) not only the Learning of the great Philosophers, but even the natural Knowledge of Angels. 3. For Man's greater advancement in Glory:
But Knowledge will not be rewarded, simply as Knowledge; but as dignifyed by the Object and End, and also, manner of Aquisition. The former Difficulty seems here to be foild:
But Knowledge will not be rewarded, simply as Knowledge; but as dignified by the Object and End, and also, manner of Acquisition. The former Difficulty seems Here to be foiled:
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Benedicam Dominum, qui tribuit mihi intellectum, Who hath given me Vnderstanding, annexed to a good Will; and made me capable of knowing and taking his Counsil. St. Hierom; qui dedit mihi Consilium: a meer English-Man.
Benedicam Dominum, qui tribuit mihi Intellectum, Who hath given me Understanding, annexed to a good Will; and made me capable of knowing and taking his Council. Saint Hieronymus; qui dedit mihi Consilium: a mere Englishman.
It is not without a Mystery, That the Holy Tongue calls Counsil, Sod; which also signifies a Foundation, or Stableness; by virtue drawn from the Root, Iasad, to found.
It is not without a Mystery, That the Holy Tongue calls Council, Sod; which also signifies a Foundation, or Stableness; by virtue drawn from the Root, Iasad, to found.
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Whose mouth was big with strange News; and the grand Matter, to the which all the rest did offer, was, That he came lately from Heaven, tanquam Legatus à Latere, as a Legate sent from the presence of God;
Whose Mouth was big with strange News; and the grand Matter, to the which all the rest did offer, was, That he Come lately from Heaven, tanquam Legatus à Later, as a Legate sent from the presence of God;
A Publick Office and Exercise, must receive a Publ•ck allowance, by derivation from that State, spiritual or temporal, in the which it's Work and Scene lies.
A Public Office and Exercise, must receive a Publ•ck allowance, by derivation from that State, spiritual or temporal, in the which it's Work and Scene lies.
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entring otherwise than at the Door; and allege a whole Pack of Privat Calls; were it not imposed upon them, to expect a Publike and Visible Triall of their Call, and a like Commission for the Exercise of it.
entering otherwise than At the Door; and allege a Whole Pack of Private Calls; were it not imposed upon them, to expect a Public and Visible Trial of their Call, and a like Commission for the Exercise of it.
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And verily, Wicked Men would soon catch an offered occasion to blurre and slander God's holy Providence; As if Men by the direction of natural and participated Light, had better provided for themselves, in the Administration of their Commonwealths, than the only-wise God with the infinite Light of his Understanding, hath provided for them in the carriage & managing of his Church. For,
And verily, Wicked Men would soon catch an offered occasion to blur and slander God's holy Providence; As if Men by the direction of natural and participated Light, had better provided for themselves, in the Administration of their Commonwealths, than the Only wise God with the infinite Light of his Understanding, hath provided for them in the carriage & managing of his Church. For,
What then, would be the Consequence, if ▪ every Man should be left to his own Private Way, in that Commonwealth, which is not humane, but divine; and in which Things to be beleeved, are supernatural; as also, the Things to be done;
What then, would be the Consequence, if ▪ every Man should be left to his own Private Way, in that Commonwealth, which is not humane, but divine; and in which Things to be believed, Are supernatural; as also, the Things to be done;
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I reverently imbrace with both arms, those Preachers, who privatly call'd, and publikely admitted, as to a publike Office; and who deeply-founded upon the Sense and Sentence of the Holy Ghost, speaking by the Church of God; rise high like a tall Building; and become as the Brethren, James and John, Boanerges, interpreted in the Greek Gospel, Marc. 3. 17. NONLATINALPHABET, and accordingly in the Syriack, or Aramean Parathrast, Fil•i Tonitrui, the Sons of Thunder:
I reverently embrace with both arms, those Preachers, who privately called, and publicly admitted, as to a public Office; and who deeply-founded upon the Sense and Sentence of the Holy Ghost, speaking by the Church of God; rise high like a tall Building; and become as the Brothers, James and John, Boanerges, interpreted in the Greek Gospel, Marc. 3. 17., and accordingly in the Syriac, or Aramean Parathrast, Fil•i Tonitrui, the Sons of Thunder:
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By Trostius, Filii Fragoris, the Sons of a great Cracking, (not of Cracking, otherwise hight bragging,) They were sir-named Boanerges, NONLATINALPHABETNONLATINALPHABET, as Nazianzen; (St. Iohn Chrysostom adjecit calculum, Symbolum dedit;
By Trostius, Sons Fragoris, the Sons of a great Cracking, (not of Cracking, otherwise hight bragging,) They were surnamed Boanerges, NONLATINALPHABETNONLATINALPHABET, as Nazianzen; (Saint John Chrysostom adjecit Calculum, Symbol dedit;
hath consented, and sign'd to it;) Because they should sublimely and perfectly deliver perfect and sublime Things, and with a lowd Voice and sublime Expression like Thunder; And because they should (afterwards) alwayes and every where carry (as it is Chronicled of Pericles the Orator ) NONLATINALPHABET, a perfect and heavy Thunderbolt in their Tongues;
hath consented, and signed to it;) Because they should sublimely and perfectly deliver perfect and sublime Things, and with a loud Voice and sublime Expression like Thunder; And Because they should (afterwards) always and every where carry (as it is Chronicled of Pericles the Orator), a perfect and heavy Thunderbolt in their Tongues;
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wherewith, as NONLATINALPHABET from on high, to strike to the Ground, adverse Sin, and Satan the Adversary; and whatsoever shall oppose it self against God, and the Holy Ghost.
wherewith, as from on high, to strike to the Ground, adverse since, and Satan the Adversary; and whatsoever shall oppose it self against God, and the Holy Ghost.
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To symbolize with such Preachers, the Law to be Preached, was delivered from a Thundring Mountain; and when the Holy Ghost came, There came a sound from Heazen,
To symbolise with such Preachers, the Law to be Preached, was Delivered from a Thundering Mountain; and when the Holy Ghost Come, There Come a found from Heazen,
Qui liberant fidem, who stand firm to their Promises made to God in their Ordination; and faithfully perform their Trust. These are they, who make their way before them,
Qui liberant fidem, who stand firm to their Promises made to God in their Ordination; and faithfully perform their Trust. These Are they, who make their Way before them,
Let us reduce this Truth of Superstructure, to it's proper foundation, and former Cause-Truth; and then, this part of the Doctrine will, analytically pondred, empty it self into the Original Will of God, which is the Law Eternal.
Let us reduce this Truth of Superstructure, to it's proper Foundation, and former Cause-Truth; and then, this part of the Doctrine will, analytically pondered, empty it self into the Original Will of God, which is the Law Eternal.
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Servitude, as the Civilians do state it, is not the genuine off-spring of the Law of Natu•e, but of Nations. As the Schools colour it, It is the Blackamore-child of corrupted Nature. Butfashionably to the perfect Law of Scripture,
Servitude, as the Civilians do state it, is not the genuine offspring of the Law of Natu•e, but of nations. As the Schools colour it, It is the Blackamore-child of corrupted Nature. Butfashionably to the perfect Law of Scripture,
even in Heaven, the Created Spirits are all rallyed in Order. Of these and their Orders, Dionysius Areopagita, that knowing Scholar of Saint Paul, to whom he had imparted the Secrets of the third Heaven. And in the pure Condition of Innocency, there was a most Eminent Superiority; first, in Man, over all other Earthly Creatures;
even in Heaven, the Created Spirits Are all rallied in Order. Of these and their Order, Dionysius Areopagite, that knowing Scholar of Saint Paul, to whom he had imparted the Secrets of the third Heaven. And in the pure Condition of Innocency, there was a most Eminent Superiority; First, in Man, over all other Earthly Creatures;
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but also for mystical Considerations. And had they continued in Eden, NONLATINALPHABET, in the Garden of Pleasure or Delights, untill Adam had been a Father, there should have been Patria Patestas, a Fatherly Power and Superiority; or, the Commandment with a promise, Honora Patrem tuum, Honour thy Father, is not a moral precept. And when Children had broached themselves into Families,
but also for mystical Considerations. And had they continued in Eden,, in the Garden of Pleasure or Delights, until Adam had been a Father, there should have been Patria Patestas, a Fatherly Power and Superiority; or, the Commandment with a promise, Honor Patrem tuum, Honour thy Father, is not a moral precept. And when Children had broached themselves into Families,
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Because Disparity in it self, (whatsoever may happen Casually and disorderly, ) is not a Witness of Imperfection. For, this very State of Innocency, would not have been void of Disparity, even amongst Men and Women;
Because Disparity in it self, (whatsoever may happen Casually and disorderly,) is not a Witness of Imperfection. For, this very State of Innocency, would not have been void of Disparity, even among Men and Women;
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But with a Restriction, that no Defect should have harboured in those, either in Soul or Body, who should have been excelled, had they been viewed, not comparatively, but in themselves.
But with a Restriction, that no Defect should have Harboured in those, either in Soul or Body, who should have been excelled, had they been viewed, not comparatively, but in themselves.
Yet, This Power meerly natural, and of Paradise, is only a directive (not a coercive) Power; by the which Fathers should have governed their Children,
Yet, This Power merely natural, and of Paradise, is only a directive (not a coercive) Power; by the which Father's should have governed their Children,
and the lesse Wise (such there should have been, to maintain Dependence, and Subordination ) have been ruled by the Wiser, Propter Obtemperantium Bonum, chiefly for the Good of the Persons Obediently Subject.
and the less Wise (such there should have been, to maintain Dependence, and Subordination) have been ruled by the Wiser, Propter Obtemperantium Bonum, chiefly for the Good of the Persons Obediently Subject.
as home as they can, to the Government of Paradise; (as all our work of Godlinesse in all Kinds, draws altogether towards Paradise, from the which we fell,) and set before them in all their Acts, the godly Direction, and Christian welfare of those whom they govern.
as home as they can, to the Government of Paradise; (as all our work of Godliness in all Kinds, draws altogether towards Paradise, from the which we fell,) and Set before them in all their Acts, the godly Direction, and Christian welfare of those whom they govern.
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when the Edge of your Government grows a little dull, and flat, degenerating Times ever contracting Corruptions, pull it back to the Primitive Edge and sharpness;
when the Edge of your Government grows a little dull, and flat, degenerating Times ever contracting Corruptions, pull it back to the Primitive Edge and sharpness;
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and Troubles of a King, undergone in his industrious Contriving the Good of his People, ut Oneri Honos responderet, that Honour might Answer to the Burden.
and Troubles of a King, undergone in his Industria Contriving the Good of his People, ut Oneri Honos responderet, that Honour might Answer to the Burden.
neither are the Acts of Power, morally good or evill in themselves; but are made such or such by their Concomitants; good, if accompanyed with Mercy, Justice, Truth, Holiness, if otherwise, evill. Wherefore the Legislative Power, being of God, who as God hath Supreme Dominion over us,
neither Are the Acts of Power, morally good or evil in themselves; but Are made such or such by their Concomitants; good, if accompanied with Mercy, justice, Truth, Holiness, if otherwise, evil. Wherefore the Legislative Power, being of God, who as God hath Supreme Dominion over us,
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The first, ex Parte Finis, That it be ordained to the Common Good. For, a Princely and just Law, differs from a Law that is tyrannicall, by this tending to Good, common or private.
The First, ex Parte Finis, That it be ordained to the Common Good. For, a Princely and just Law, differs from a Law that is tyrannical, by this tending to Good, Common or private.
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to wit, That the Law keep that Proportion in the distribution of Honours, and imposition of Burdens, which the Subjects have & hold in order to the Common-wealth, in which, the Law is given.
to wit, That the Law keep that Proportion in the distribution of Honours, and imposition of Burdens, which the Subject's have & hold in order to the Commonwealth, in which, the Law is given.
For, the Doctrine hence issuing, is not, that we should thus alwaies depart from our Right, and crumble away our Goods and Privileges; but that we be ready to doe it, whensoever the Circumstances becken us to it,
For, the Doctrine hence issuing, is not, that we should thus always depart from our Right, and crumble away our Goods and Privileges; but that we be ready to do it, whensoever the circumstances beckon us to it,
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To this, that place of St. Peter holds a Candle, which Candle we ought not to put under a Bush•ll, but on a Candlestick, 1 Pet. 2. 18. Servants, be Subject to your Masters with all fear, not only to the good and gentle, but also to the froward. Know further;
To this, that place of Saint Peter holds a Candle, which Candle we ought not to put under a Bush•ll, but on a Candlestick, 1 Pet. 2. 18. Servants, be Subject to your Masters with all Fear, not only to the good and gentle, but also to the froward. Know further;
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And some are forbidden by the Law, because they are in themselves Evil, and are twice evil; (because Evil, and because forbidden, ) As, our Violation of the other Commandements.
And Some Are forbidden by the Law, Because they Are in themselves Evil, and Are twice evil; (Because Evil, and Because forbidden,) As, our Violation of the other commandments.
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The great Bishop of Hippo, asserts it concerning Adultery; Non Adulterium malum est quia vetatur Lege, sed ideò vetatur Lege, quòd ma•um est, Adultery is not evil, solely and simply because it is forbidden by the Law;
The great Bishop of Hippo, asserts it Concerning Adultery; Non Adulterium malum est quia vetatur Lege, sed ideò vetatur Lege, quòd ma•um est, Adultery is not evil, solely and simply Because it is forbidden by the Law;
but is therefore forbidden by the Law, because it is Evil. And as Evils or Sins, are such, derivatively from their Objects, to the which we are inordinately converted;
but is Therefore forbidden by the Law, Because it is Evil. And as Evils or Sins, Are such, derivatively from their Objects, to the which we Are inordinately converted;
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and Sins applyed to Objects of different Kinds, specifically differ; Acts taking their Species or Kindes from their Objects; So Sins greatly differ, compared to the Laws, against which they offend.
and Sins applied to Objects of different Kinds, specifically differ; Acts taking their Species or Kinds from their Objects; So Sins greatly differ, compared to the Laws, against which they offend.
Whether a Pure Omission be possible, or no?) The Sins of Commission are they, which are acted contrarily to the Negative Commandements; The Sins of Omission, which offend against the Commandements that are Affirmative. And as the Commandement or Law, Divine or Humane, which affirms or denies, deals in a Matter higher or lower;
Whither a Pure Omission be possible, or no?) The Sins of Commission Are they, which Are acted contrarily to the Negative commandments; The Sins of Omission, which offend against the commandments that Are Affirmative. And as the Commandment or Law, Divine or Humane, which affirms or Denies, deals in a Matter higher or lower;
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Ut unde dudùm digressus sum, refluat ac recurrat Oratio. Prudentèr aliquandò in obliquum aspicimus. It is a part of Prudence at some times to look side-long;
Ut unde dudùm digressus sum, refluat ac recurrat Oratio. Prudentèr aliquandò in obliquum aspicimus. It is a part of Prudence At Some times to look sidelong;
For, I defie (which others deify) this peevish intermedling in the State-Business of Publick Persons, to whom I am subjected, at any time, by God's Ordinance, be it of Commission or Permission, as they term it.
For, I defy (which Others deify) this peevish intermeddling in the State-business of Public Persons, to whom I am subjected, At any time, by God's Ordinance, be it of Commission or Permission, as they term it.
He that was a sweet Babe in Voice, is oftentimes a most sower Beast in Action. And then, the People cry too, Quantâ de spe decidimus? From how great Hopes have we shamefully fallen?
He that was a sweet Babe in Voice, is oftentimes a most sour Beast in Actium. And then, the People cry too, Quantâ de See decidimus? From how great Hope's have we shamefully fallen?
My second Fundamental Proof sets forth Civil Governours; whose End, as they are Civil Governours, is the conservation of the People in temporal Peace; and whose Actions, as they are Civil, rest in the Consecution of this End; are oblig'd (in a Christian Commonwealth) as Principal Members in a higher Community, the Church of God; to direct all their Actions of Civil Government, to the great Intention, aim,
My second Fundamental Proof sets forth Civil Governors; whose End, as they Are Civil Governors, is the conservation of the People in temporal Peace; and whose Actions, as they Are Civil, rest in the Consecution of this End; Are obliged (in a Christian Commonwealth) as Principal Members in a higher Community, the Church of God; to Direct all their Actions of Civil Government, to the great Intention, aim,
Because all Superiour Power, which is temporal; is inferiour and subo••inat•, as it is temporal, by the Law of Nature, to Spiritual Power; and subjected to it in Matters pertaining to the Soul, Mind, or Spirit; by the same Law of Nature, by which, the less perfect Things are subjected to the Things more perfect; inferiour, to superiour; the Body, to the Soul; Sense, to Reason; a Family, to a Commonwealth; external Affairs, to internal Devotions; Earth, to Heavven;
Because all Superior Power, which is temporal; is inferior and subo••inat•, as it is temporal, by the Law of Nature, to Spiritual Power; and subjected to it in Matters pertaining to the Soul, Mind, or Spirit; by the same Law of Nature, by which, the less perfect Things Are subjected to the Things more perfect; inferior, to superior; the Body, to the Soul; Sense, to Reason; a Family, to a Commonwealth; external Affairs, to internal Devotions; Earth, to Heavven;
and the gracious Fountain of all the Graces, by the which we are graciously conducted to our last End. And though it be not required, that the Means and the End should have a Similitude of Being; yet, is it necess••y, that there be no Dissimilitude or Disagreement, betwixt the Meanes considered as the Means, and the End as the End. This is the Doctrine of Greg. the Great, St. Ambrose, St. Iohn Chrysostom.
and the gracious Fountain of all the Graces, by the which we Are graciously conducted to our last End. And though it be not required, that the Means and the End should have a Similitude of Being; yet, is it necess••y, that there be no Dissimilitude or Disagreement, betwixt the Means considered as the Means, and the End as the End. This is the Doctrine of Greg. the Great, Saint Ambrose, Saint John Chrysostom.
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Which the Greek Interpreters, who best sounded their own Language, interpret, the Song of Victory. And in the Interpreter of Sophocles, NONLATINALPHABETNONLATINALPHABET, the joyfull sound, is NONLATINALPHABET, a Song of Victory. The Hebrew Divines unfold the Original Word, which they likewise best sounded;
Which the Greek Interpreters, who best sounded their own Language, interpret, the Song of Victory. And in the Interpreter of Sophocles, NONLATINALPHABETNONLATINALPHABET, the joyful found, is, a Song of Victory. The Hebrew Divines unfold the Original Word, which they likewise best sounded;
O blessed Victory! O the sacred Triumph; when this our Spirit-Master, having sweetly conquered our Heart, Pompam ducit, is chief Leader in the Solemnity! The Hebrews, in the relation of Paulus Fagius, report, That the Feast of Trumpets was instituted, to preserve the memory of Isaac his release from being Sacrifised,
O blessed Victory! Oh the sacred Triumph; when this our Spirit-Master, having sweetly conquered our Heart, Pompam Ducit, is chief Leader in the Solemnity! The Hebrews, in the Relation of Paulus Fagius, report, That the Feast of Trumpets was instituted, to preserve the memory of Isaac his release from being Sacrificed,
Favour me, pray, with your good leave, to remove here some peremptory Objections, which, datis Habenis, if the reigns were laid in the neck of them, would Reign and Revell in Divinity.
Favour me, pray, with your good leave, to remove Here Some peremptory Objections, which, datis Habenis, if the reigns were laid in the neck of them, would Reign and Revel in Divinity.
A good Law may permit Sin indirectly, and, considered with respect to the Lawgiver, illibenter, unwillingly, by giving it line, (such as indirect permission gives) and positively circumscribing it with Limits measured by the End of the Line,
A good Law may permit since indirectly, and, considered with respect to the Lawgiver, illibenter, unwillingly, by giving it line, (such as indirect permission gives) and positively circumscribing it with Limits measured by the End of the Line,
oncurrence to the Sinfull Act, is material, not formal, and he not willing but unwilling. Who truly, would have joyfully borrowed, without such ungodly Retribution.
oncurrence to the Sinful Act, is material, not formal, and he not willing but unwilling. Who truly, would have joyfully borrowed, without such ungodly Retribution.
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And whatsoever falls otherwise, and extra quadrum, out of the right-sounding Figure; Whatsoever is exorbitant or extravigant, happens prae••r Intentionem Legis; besides the strict,
And whatsoever falls otherwise, and extra quadrum, out of the right-sounding Figure; Whatsoever is exorbitant or extravagant, happens prae••r Intentionem Legis; beside the strict,
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A good Law confirmeth sometimes a past Act of Sin, but not as a peccami•ous or Sinfull Act. A Virgin that espowseth her self, without the knowledge or consent of her Parents, is by the Laws of our ancient Canonists and Civilians, both lawfully and unlawfully espowsed.
A good Law confirmeth sometime a past Act of since, but not as a peccami•ous or Sinful Act. A Virgae that espowseth her self, without the knowledge or consent of her Parents, is by the Laws of our ancient Canonists and Civilians, both lawfully and unlawfully espoused.
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Will you gird up your Garments, and climb with me, to the Brows of the mountain behind us? God, the first, and ever-living Law, and the matchlesse Originall of our Law Givers, permitte•h Sin. Because,
Will you gird up your Garments, and climb with me, to the Brows of the mountain behind us? God, the First, and everliving Law, and the matchless Original of our Law Givers, permitte•h Sin. Because,
as it is a Vomit out of the depth of the Devils Malice, (qui omnem admovet Machinam, who brings up all his Engins of Battery against us,) to elicit Evill out of Good accidentally: So is it a Coronet on the Height of God's Goodnesse, to call ( in aegris exulceratisque Rebus nostris,
as it is a Vomit out of the depth of the Devils Malice, (qui omnem admovet Machinam, who brings up all his Engines of Battery against us,) to elicit Evil out of Good accidentally: So is it a Coronet on the Height of God's goodness, to call (in aegris exulceratisque Rebus nostris,
as an eloquent Orator doth sometimes exalt and serve up a Soloecisme, to the promotion of an Elegancy; and an expert Musitian in a Traverse of Hand, of a Discord maketh high Concord and Harmony. For, God the Superlative Good, is so powerfully Good, that he draweth and expresseth from the greatest Evill, the greatest created Good; which is, our Fruition of God in the Bea•ifical Vision, drawn from the Jewish Cruelty in the Crucifying of Christ;
as an eloquent Orator does sometime exalt and serve up a Solecism, to the promotion of an Elegancy; and an expert Musician in a Traverse of Hand, of a Discord makes high Concord and Harmony. For, God the Superlative Good, is so powerfully Good, that he draws and Expresses from the greatest Evil, the greatest created Good; which is, our Fruition of God in the Bea•ifical Vision, drawn from the Jewish Cruelty in the Crucifying of christ;
and express by an after-Action, Good out of Evill; than, not to suffer Evill. Because it is a more splendid and radiant Manifestation of God's Wisdom, Dominion, Power.
and express by an after-Action, Good out of Evil; than, not to suffer Evil. Because it is a more splendid and radiant Manifestation of God's Wisdom, Dominion, Power.
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The permissive Decree of God, at the stair-Head of this Order, though disOrder, is no proper Cause of Sin. Because it is not opperative, as being altogether extrinsecal to the Sinner,
The permissive decree of God, At the stair-Head of this Order, though disOrder, is no proper Cause of Sin. Because it is not operative, as being altogether extrinsical to the Sinner,
and exercising no kind of Positive Action or Influence upon the Sin. Neither we by any compulsion from this Decree, in praecipiti sumus, aut in proclivi;
and exercising no kind of Positive Actium or Influence upon the Sin. Neither we by any compulsion from this decree, in praecipiti sumus, Or in proclivi;
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It is an Antecedent only, and such a one, as, it being enstall'd in the place of an Antecedent, Sin followeth not of Necessity, with necessity derived from the Antecedent. But although it be a single Antecedent, in reguard of us,
It is an Antecedent only, and such a one, as, it being installed in the place of an Antecedent, since follows not of Necessity, with necessity derived from the Antecedent. But although it be a single Antecedent, in reguard of us,
yet is it an Act of God's consequent and Iudiciary Will; and, as it actually permitteth, is an outward Punishment, which we carelesly pull upon us by abusing our Wills,
yet is it an Act of God's consequent and Judiciary Will; and, as it actually permitteth, is an outward Punishment, which we carelessly pull upon us by abusing our Wills,
and by snatching our selves in a Fume, from under the safe wings of his preserving providence. And we are permitted, first to abuse our Wills, because we will abuse them;
and by snatching our selves in a Fume, from under the safe wings of his preserving providence. And we Are permitted, First to abuse our Wills, Because we will abuse them;
God permitteth Sin to Damnation, and remitteth Sin, when he may dam up the way before it, by his more puissant Helps; And why is he not therefore the moral Cause of Sin? That is,
God permitteth since to Damnation, and remitteth since, when he may dam up the Way before it, by his more puissant Helps; And why is he not Therefore the moral Cause of since? That is,
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Why is not Sin imputed to him? This Reason applyed to reasonable Creatures, who sometimes by Iustice, and always by Charity, are charged to defend one the other, from all kinds of Evil,
Why is not since imputed to him? This Reason applied to reasonable Creatures, who sometime by justice, and always by Charity, Are charged to defend one the other, from all Kinds of Evil,
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This Answer gives no countenance to absolute Reprobation; or to that absolute Reprobate, who teaches, That God may dam a reasonable Creature to Hel-Fire, absque Demeritis, as St. Augustin's Language is.
This Answer gives no countenance to absolute Reprobation; or to that absolute Reprobate, who Teaches, That God may dam a reasonable Creature to Hel-Fire, absque Demeritis, as Saint Augustin's Language is.
Mystical Divinity calls a Soul, being in this happy state of Conjunction, NONLATINALPHABET, Vniform. And Religious persons thus United, are stiled by Dionysius Areopagita, NONLATINALPHABET, persons closely compacted into one;
Mystical Divinity calls a Soul, being in this happy state of Conjunction,, Uniform. And Religious Persons thus United, Are styled by Dionysius Areopagite,, Persons closely compacted into one;
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The Vulgar Latin, Qui adhaeret Domino, he that cleaves. The Original, NONLATINALPHABETNONLATINALPHABET, he that is glued; vehemently joyn'd again, and firmly;
The vulgar Latin, Qui adhaeret Domino, he that cleaves. The Original, NONLATINALPHABETNONLATINALPHABET, he that is glued; vehemently joined again, and firmly;
Young Maid, What is the Hypostatical Union? Was not this Lay-Elder, Inutile in Sambuceto Sarmentum? O the monstrous Productions of Ignorance! Away with him.
Young Maid, What is the Hypostatical union? Was not this Lay-elder, Inutile in Sambuceto Sarmentum? Oh the monstrous Productions of Ignorance! Away with him.
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the Servants kick him too, through the Hall, and out of the Kitchin, untill he be quite kick'd out of Doors, into the free and open Air, which the Winde purifies.
the Servants kick him too, through the Hall, and out of the Kitchen, until he be quite Kicked out of Doors, into the free and open Air, which the Wind Purifies.
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This Uniting Spirit of Grace, is that Adopting Spirit (we being adopted Children through the natural Heir, in whom the Right stands;) even the Spirit in our Hearts, Galat. 4. 6. Crying, Abba, Father.
This Uniting Spirit of Grace, is that Adopting Spirit (we being adopted Children through the natural Heir, in whom the Right Stands;) even the Spirit in our Hearts, Galatians 4. 6. Crying, Abba, Father.
Which is a Term of more familiar Compella〈 … 〉, saith Ludovicus Cappellus. The Syriack in St. Mark, draws it forth as a Term of Appropriation, and winds it up, to signify my Father; Which in the Targ-Language, it every where doth.
Which is a Term of more familiar Compella〈 … 〉, Says Louis Cappel. The Syriac in Saint Mark, draws it forth as a Term of Appropriation, and winds it up, to signify my Father; Which in the Targ-Language, it every where does.
by reason that the Object of his Duty, is three-fold; God, his Neighbour, Himself. Tit. 2. 12. We should live soberly, righteously, and godly in this present World.
by reason that the Object of his Duty, is threefold; God, his Neighbour, Himself. Tit. 2. 12. We should live soberly, righteously, and godly in this present World.
Which words, St. Bernard, having tried them in the fire, sorts thus; Sobriè nobis, justè proximis, piè autem Deo, Soberly, to our Selves; justly, towards our Neighbours; towards God, godly.
Which words, Saint Bernard, having tried them in the fire, sorts thus; Sobriè nobis, justè proximis, piè autem God, Soberly, to our Selves; justly, towards our Neighbours; towards God, godly.
King David, his Heart being well-steeped in this Doctrine, pray'd for a three-fold Spirit, Pal. 51. A right Spirit, verse 10. to guide his walkings with his Neighbour, in Righteousness or Justice. God's holy Spirit, verse. 11. by the which, he might be spiritually built into God's holy Temple. And, verse 12. God's free Spirit, or NONLATINALPHABET,
King David, his Heart being well-steeped in this Doctrine, prayed for a threefold Spirit, Pal. 51. A right Spirit, verse 10. to guide his walkings with his Neighbour, in Righteousness or justice. God's holy Spirit, verse. 11. by the which, he might be spiritually built into God's holy Temple. And, verse 12. God's free Spirit, or,
as the Septuagint, his principal, or leading Spirit; for the principal fitting of Himself in Himself; that he having a principal Spirit, in a principal Place, his Example consequently, might be Principal, yea, Princely, and alios quasi manu ducere, lead others,
as the septuagint, his principal, or leading Spirit; for the principal fitting of Himself in Himself; that he having a principal Spirit, in a principal Place, his Exampl consequently, might be Principal, yea, Princely, and Alioth quasi manu ducere, led Others,
And, Qui Dux est aliis Actionum, He that leads others by good Action, is rightly, Dux Viâ, Dux Populi, the Leader in the right Way, the Captain of the People;
And, Qui Dux est Others Actionum, He that leads Others by good Actium, is rightly, Dux Viâ, Dux People, the Leader in the right Way, the Captain of the People;
as not being a lawfull Iudge of the emptiness in Christian Princes.) Those of Iob's Time, are shewn in the Description of a Proud Man, Iob 11. 12. Vain Man would be wise;
as not being a lawful Judge of the emptiness in Christian Princes.) Those of Iob's Time, Are shown in the Description of a Proud Man, Job 11. 12. Vain Man would be wise;
Pagninus inserts, Vir Vacuus, the Void Man. Leo Hebraeus, or Figurina, Vir inanis, The empty Man. Regia phrases it, Vir Concavus, The hollow Man. And the Notes upon the Gothick Bible of St. Isidore, sue learnedly, for this Reading.
Pagninus inserts, Vir Vacuus, the Void Man. Leo Hebraeus, or Figurina, Vir inanis, The empty Man. Regia phrases it, Vir Concavus, The hollow Man. And the Notes upon the Gothic bible of Saint Isidore, sue learnedly, for this Reading.
and hollow, was long before Iob, or, his Wild-Ass-Colt; and immediatly extracted out of the old Chaos; Of the which, Moses, Gen. 1. 2. Terra eratinanis, & vacua;
and hollow, was long before Job, or, his Wild-Ass-Colt; and immediately extracted out of the old Chaos; Of the which, Moses, Gen. 1. 2. Terra eratinanis, & vacua;
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The Original grounds, Tohu Vavohu, a Sol tude, and Void. R. Aquila, call'd in the Chaldean Language, Onkelos, reads, Desolate, and Void. The Septuagint have, NONLATINALPHABETNONLATINALPHABET, invisible and uncompos'd. Aquila settles, NONLATINALPHABET, Vanity and Nothing. Symmachus consecrates, NONLATINALPHABETNONLATINALPHABET, idle and indigested. It was rudis indigestáque Moles, a rude and indigested Heap.
The Original grounds, Tohu Vavohu, a Sol tude, and Void. R. Aquila, called in the Chaldean Language, Onkelos, reads, Desolate, and Void. The septuagint have, NONLATINALPHABETNONLATINALPHABET, invisible and uncomposed. Aquila settles,, Vanity and Nothing. Symmachus consecrates, NONLATINALPHABETNONLATINALPHABET, idle and indigested. It was rudis indigestáque Moles, a rude and indigested Heap.
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and that all, after their severall and private Overtures, make a compleat Peece of Mosaick Work, as they are wisely placed in their chast and unravished Sense;
and that all, After their several and private Overtures, make a complete Piece of Mosaic Work, as they Are wisely placed in their chaste and unravished Sense;
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and outwards were sufficiently answerable to an Apparition. Artificial Things, affabrè facta, artificially made, are polite, and fair outwardly: but are inwardly Vnpolished.
and outward were sufficiently answerable to an Apparition. Artificial Things, affabrè facta, artificially made, Are polite, and fair outwardly: but Are inwardly Unpolished.
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O those Iews, not wise beyond a Figure, that imbraced the Messias in Figure, and Shadow; but rejected him in the Thing, and in the Substance! Toads and Serpents have been found in the mid'st and Heart of the fairest-figured Stone or Marble, being hoilow. Knowledge estranged from Justice, is not Wisdom,
O those Iews, not wise beyond a Figure, that embraced the Messias in Figure, and Shadow; but rejected him in the Thing, and in the Substance! Toads and Serpents have been found in the midst and Heart of the fairest-figured Stone or Marble, being hoilow. Knowledge estranged from justice, is not Wisdom,
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And Aristotle's Word, NONLATINALPHABET Englished Subtilty; is attributed to the Old Serpent, by the Apostle, 2 Cor. 11. 3. And the same Serpent, Gen. 3. 1. in the language of Aquila, is NONLATINALPHABET:
And Aristotle's Word, Englished Subtlety; is attributed to the Old Serpent, by the Apostle, 2 Cor. 11. 3. And the same Serpent, Gen. 3. 1. in the language of Aquila, is:
tries and does all Things, like an inconsiderate Empirick; in disorderly order to himself, or to an Evil End. Such Governours, (if such there be in Christ's World) have more of Italian Matchiavel in them;
tries and does all Things, like an inconsiderate Empiric; in disorderly order to himself, or to an Evil End. Such Governors, (if such there be in Christ's World) have more of Italian Machiavel in them;
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than of our Hierusalem Iesus, or, of Iustice; And I humbly pray them to know, That extrajudicial Action, is like eccentricall, or like Violent Motion: And, that the latter End of such Action, will ever be like the Motion of the Wheel, in Dialogo de Mundo. Which was first set on going;
than of our Jerusalem Iesus, or, of justice; And I humbly pray them to know, That extrajudicial Actium, is like eccentrical, or like Violent Motion: And, that the latter End of such Actium, will ever be like the Motion of the Wheel, in Dialogo de Mundo. Which was First Set on going;
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much more those most noble Personages that give Laewes. And the white Robes of noble Persons, which they anciently wore, are Testes verè Classici, Honourable Witnesses to the Truth supposed here.
much more those most noble Personages that give Laewes. And the white Robes of noble Persons, which they anciently wore, Are Testes verè Classici, Honourable Witnesses to the Truth supposed Here.
By this Portal, first entred our Latin Word, Candidati; and the Particular Title, Eloquentiae Candidatus. This Wh•te Garment, did not only put those noble Persons in mind of Iustice and Innocency, but also by a special Marke, deterred them from Injustice, as from being polluted with Ordure, in their White and clean Garment. For, Aristotle speaks a visible truth;
By this Portal, First entered our Latin Word, Candidates; and the Particular Title, Eloquentiae Candidatus. This Wh•te Garment, did not only put those noble Persons in mind of justice and Innocency, but also by a special Mark, deterred them from Injustice, as from being polluted with Ordure, in their White and clean Garment. For, Aristotle speaks a visible truth;
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NONLATINALPHABET NONLATINALPHABET, Little Spots appear in a White Garment. And Sidonius gives the like Sentence, Si vestiatur albo, quisque fuscus fit nigrior;
, Little Spots appear in a White Garment. And Sidonius gives the like Sentence, Si vestiatur Albo, Quisque Fuscus fit nigrior;
And for, Behaviour that is both Iust and Exemplary; and wherein Iustice sits as in her Triumphant Chair, and clearly demonstrates her Self to sing in the Quire with all other Vertues;
And for, Behaviour that is both Just and Exemplary; and wherein justice sits as in her Triumphant Chair, and clearly demonstrates her Self to sing in the Choir with all other Virtues;
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as in the presence of God, and are like the Princely Persons figuratively introduced Zach. 4. and enstamped with an honourable Mark of Interpretation, verse 14. These are the two anointed ones that stand by the Lord of the whole Earth.
as in the presence of God, and Are like the Princely Persons figuratively introduced Zach 4. and enstamped with an honourable Mark of Interpretation, verse 14. These Are the two anointed ones that stand by the Lord of the Whole Earth.
And they have performed Aristotle's Iustice to the Hebrew, given the Text his own. The Glosse unmasks it; Id est, uncti Oleo; That is, anointed with Oyl.
And they have performed Aristotle's justice to the Hebrew, given the Text his own. The Gloss unmasks it; Id est, Anointing Oleo; That is, anointed with Oil.
and a Girdle of Adamant, defending them from their Enemies; and to the same People, within themselves, Light, Fatness, Mercy; Comforting, Refreshing, Succouring them.
and a Girdle of Adamant, defending them from their Enemies; and to the same People, within themselves, Light, Fatness, Mercy; Comforting, Refreshing, Succouring them.
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The Casuists avouch with reason, That we are not obliged in Conscience, to take up the Faith of the Minister Sacramenti, or of the Susceptores; that is of those who Baptized us;
The Casuists avouch with reason, That we Are not obliged in Conscience, to take up the Faith of the Minister Sacrament, or of the Susceptores; that is of those who Baptised us;
Besides, It is an Upstart, and risen out of gross Matter. Such a Legat, or Delegate, may still remain a perfect Delegate or Legate; but where he blazes,
Beside, It is an Upstart, and risen out of gross Matter. Such a Legate, or Delegate, may still remain a perfect Delegate or Legate; but where he blazes,
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The Vulgar-Latin-Word, is, Principatus, the Dominion or Soveraignty. The Primitive Word in the Hebrew, Misra; Which the Masters of abstruse and hidden Senses, amongst the Hebrews, of themselves acknowledge to be, in Hebraeorum Officinâ non procusum, aut in longius protractum,
The Vulgar-Latin-Word, is, Principatus, the Dominion or Sovereignty. The Primitive Word in the Hebrew, Misra; Which the Masters of abstruse and hidden Senses, among the Hebrews, of themselves acknowledge to be, in Hebrews Officinâ non procusum, Or in Longius protractum,
His Government shall arise from the Sharp thorn, from a Crown of Thorns. To the purpose it might be fore known by Prophecie, which was afterwards to become History; That the Messias, and anointed one, should himself be afflicted,
His Government shall arise from the Sharp thorn, from a Crown of Thorns. To the purpose it might be before known by Prophecy, which was afterwards to become History; That the Messias, and anointed one, should himself be afflicted,
and the King of all true Sufferers, and persons afflicted for Righteousness sake; or, in the patient and humble performance of the pain-begetting, and thorny Work of Righteousness.
and the King of all true Sufferers, and Persons afflicted for Righteousness sake; or, in the patient and humble performance of the pain-begetting, and thorny Work of Righteousness.
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If God's Revealed Will, as being a Copy of his Original Will, be perfect; then, agreeably to the End for which it was revealed, it should be perfectly Preached, and Published.
If God's Revealed Will, as being a Copy of his Original Will, be perfect; then, agreeably to the End for which it was revealed, it should be perfectly Preached, and Published.
And now, what strange place in our thoughts, should the Preacher have, (for I cannot contain my self from protesting against the works of this barbarous Malefactor, in the first Appearance of him,) that oftentimes, especially Si quid olfecerit lucri, if he sents gain, imperfectly delivers — (What I may call it, it occurrs not on a sudden;
And now, what strange place in our thoughts, should the Preacher have, (for I cannot contain my self from protesting against the works of this barbarous Malefactor, in the First Appearance of him,) that oftentimes, especially Si quid olfecerit lucri, if he sents gain, imperfectly delivers — (What I may call it, it occurs not on a sudden;
and what he delivers, delivers asa Betrayer of God, and of his perfect Law? I have much Business with our Quotidian Preachers. But, the Spaniara's pace is, poco poco, by little and little;
and what he delivers, delivers asa Betrayer of God, and of his perfect Law? I have much Business with our Quotidian Preachers. But, the Spaniara's pace is, poco poco, by little and little;
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Quae foetum sunt perditurae, saith Hippocrates in his Aphorismes, iis mammae extenuantur, the Flagging of the Brests in Women with Child, portend Abortion.
Quae foetum sunt perditurae, Says Hippocrates in his Aphorisms, iis mammae extenuantur, the Flagging of the Breasts in Women with Child, portend Abortion.
Search into your own Bosomes, O ye men of the Pulpit, ye Jocky-Preachers. Are your Brests, Lacte tumentes, swelling with Milk? The Wiseman speaks wisely, Prov. 11. 29. He that that troubles his own house shall inherit the Wind. So the Septuagint, NONLATINALPHABET NONLATINALPHABET,
Search into your own Bosoms, Oh you men of the Pulpit, you Jocky-Preachers. are your Breasts, Lacte tuments, swelling with Milk? The Wiseman speaks wisely, Curae 11. 29. He that that Troubles his own house shall inherit the Wind. So the septuagint,,
because Inheritances came formerly by Lots. The Syriack turning it, out of the Ambrosian Code, gives it wholly to me, Qui non congregat in Domo suâ, dividit Ventos filiis suis;
Because Inheritances Come formerly by Lots. The Syriac turning it, out of the Ambrosian Code, gives it wholly to me, Qui non congregate in Domo suâ, dividit Ventos filiis suis;
Words are but wind. O this grand Plot-Master of Hell, how hath he laboured to make holy Scripture Regulam plumbeam, a Leaden Rule, appliable to all Things!
Words Are but wind. Oh this grand Plot-Master of Hell, how hath he laboured to make holy Scripture Regulam plumbeam, a Leaden Rule, appliable to all Things!
Yet, He that Merchandizes for Golden Divinity, should not bring ought in his Return, but pure Gold. He should leave at Peru, the Monkie and Ape with their bad faces of their own making,
Yet, He that Merchandises for Golden Divinity, should not bring ought in his Return, but pure Gold. He should leave At Peru, the Monkey and Ape with their bad faces of their own making,
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and the Parrat with his vain Tautologies, and Repetitions. Quam tandem haec, Tragoedia dicam an Comoedia, habitura est Catastrophen? I cannot stay here.
and the Parrot with his vain Tautologies, and Repetitions. Quam tandem haec, Tragoedia dicam an Comoedia, habitura est Catastrophen? I cannot stay Here.
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is more than somewhat like him, who being Galen's Patient, and very sick, told him, demanding in the morning how he did, That he had been restless, and without sleep;
is more than somewhat like him, who being Galen's Patient, and very sick, told him, demanding in the morning how he did, That he had been restless, and without sleep;
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all the night, heaving himself from side to side, and heavily groaning, and ut rem omnem paucis absolvam, had been grievously troubled in seriously thinking, what should become of him (sick Man,) if Atlas, weary now at last, should steal away his outworn shoulder,
all the night, heaving himself from side to side, and heavily groaning, and ut remembering omnem paucis absolvam, had been grievously troubled in seriously thinking, what should become of him (sick Man,) if Atlas, weary now At last, should steal away his outworn shoulder,
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but Adamites in Understanding) hope devoutly, that weary Atlas will run away, and the Heaven of Superiority and Government, with all the Larks in the Air, come down to them.
but Adamites in Understanding) hope devoutly, that weary Atlas will run away, and the Heaven of Superiority and Government, with all the Larks in the Air, come down to them.
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and rule or guide the great Elephant; and that their nimble and zealous-finger'd Party is not arm'd with Spear and Bucklar, and possest of the Towre and Castle upon his back.
and Rule or guide the great Elephant; and that their nimble and zealous-fingered Party is not armed with Spear and Bucklar, and possessed of the Tower and Castle upon his back.
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These consciencious and godly Men, would zealously, religiously, & comfortably tuck all Powers under their Geneva-Girdle; with which, they are not able to gird up their own loines.
These conscientious and godly Men, would zealously, religiously, & comfortably tuck all Powers under their Geneva-Girdle; with which, they Are not able to gird up their own loins.
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David gives out a fair-foul Image of such Night-Ravens, Psal. 11. 2. For lo, the wicked bend their Bow, they make ready their Arrow upon the string, that they may privily shoot — The Hebrew Word, here Supposite for privily, saies, taken at the first Word, In tenebris, in darkness.
David gives out a fair-foul Image of such Night-Ravens, Psalm 11. 2. For lo, the wicked bend their Bow, they make ready their Arrow upon the string, that they may privily shoot — The Hebrew Word, Here Supposite for privily, Says, taken At the First Word, In tenebris, in darkness.
The Septuagint, NONLATINALPHABET, in a night when the Moon shines not. An other would interpret it, in tenebris Sco•icis, in the Scotch darkness of their Souls.
The septuagint,, in a night when the Moon shines not. an other would interpret it, in tenebris Sco•icis, in the Scotch darkness of their Souls.
and pull them back as quickly by a slight; (acting consutis •iè dolis, with pious frauds; ) and in effect, render them like the Weav'd Works of the New-World, recorded by Pancirollus; Which, according to their manner of being exposed in the Light, shew any Colour; black blew, brown, or green; white, red, yellow, or ash-colour.
and pull them back as quickly by a slight; (acting consutis •iè dolis, with pious frauds;) and in Effect, render them like the Weaved Works of the New-World, recorded by Pancirollus; Which, according to their manner of being exposed in the Light, show any Colour; black blew, brown, or green; white, read, yellow, or ash-colour.
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They labour, that all People should look upon Men through their odious, and odiouslyfalse Accusations, using the craft of those who make a Lamp of the black water,
They labour, that all People should look upon Men through their odious, and odiouslyfalse Accusations, using the craft of those who make a Lamp of the black water,
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and shewing them ugly, and of the Ethiopian Kind. At which time, larvarum plena sunt omnia, they fill all with Ghosts, and Goblins. And in this Darkness, rais'd by them, they muffle up themselvs, and scarf their own Subtilty;
and showing them ugly, and of the Ethiopian Kind. At which time, larvarum plena sunt omnia, they fill all with Ghosts, and Goblins. And in this Darkness, raised by them, they muffle up themselves, and scarf their own Subtlety;
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and, at their pleasure, disappear, Velut unguento Magico delibuti, as if anointed by the Witch, with her Magical ointment; & as if they, fair Angels of Light, were altogether unacquainted with the slight of casting a Mist, or, the Deeds of Darkness.
and, At their pleasure, disappear, Velut unguento Magico delibuti, as if anointed by the Witch, with her Magical ointment; & as if they, fair Angels of Light, were altogether unacquainted with the slight of casting a Missed, or, the deeds of Darkness.
These, in the Dialect of Hesychius, are many times named NONLATINALPHABET, persons carrying Men of Arms, and, old Sino•, vanum •endacemque, with all his Vanity of Lying, under their Tongues;
These, in the Dialect of Hesychius, Are many times nam, Persons carrying Men of Arms, and, old Sino•, vanum •endacemque, with all his Vanity of Lying, under their Tongues;
Any Man, a little entred in the Language of old Athens, knows well, that the Greek word NONLATINALPHABET, signifies a Tayl. They wagg their NONLATINALPHABET, their ugly Tayl,
Any Man, a little entered in the Language of old Athens, knows well, that the Greek word, signifies a Tayl. They wag their, their ugly Tail,
and fawn upon the People (the silly dull-ey'd people, that know not a Head from a Tayl ) with shaking their Kirck, the NONLATINALPHABET of all Churches; (which they would set over our Head,
and fawn upon the People (the silly dull-eyed people, that know not a Head from a Tail) with shaking their Kirk, the of all Churches; (which they would Set over our Head,
Then use they the White Genova-Wand in their Hands, as Pallas doth in Homer. Who makes wondrous sport with V•ysses, a little Man: He is now small, wrinkled, ragged and torn, and scarcely true;
Then use they the White Genova-Wand in their Hands, as Pallas does in Homer. Who makes wondrous sport with V•ysses, a little Man: He is now small, wrinkled, ragged and torn, and scarcely true;
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NONLATINALPHABET. And the very self-same Act, is a Sin and no Sin, as these prime Saints are (it is their own sweet phrase,) conscientiously mov'd to teach that Day.
. And the very selfsame Act, is a since and no since, as these prime Saints Are (it is their own sweet phrase,) conscientiously moved to teach that Day.
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And the same Text and Sermon, onely new vamp't, are fitted for a new Leg and Walking; and stretch'd quasi Den••bus admotis, Teeth and all being put to them,
And the same Text and Sermon, only new vamped, Are fitted for a new Leg and Walking; and stretched quasi Den••bus admotis, Teeth and all being put to them,
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for the retriving of a Contrary Purpose; with a little bandying of the Matter betwixt; Verily, even so it is, dear Brethren; there is Scripture for it:
for the retrieving of a Contrary Purpose; with a little bandying of the Matter betwixt; Verily, even so it is, dear Brothers; there is Scripture for it:
Ecclef. 1. 2. Aquila, Symmachus, Theodotion, and all the Ancients except the Septuagint, saith St. Hierom, expound it, Vapor Vaporum, & omnia Vapor;
Ecclesiastic. 1. 2. Aquila, Symmachus, Theodotion, and all the Ancients except the septuagint, Says Saint Hieronymus, expound it, Vapor Vaporum, & omnia Vapor;
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Is not all this Preaching, a Vapour? All, is a Vapour, a Vapour of Vapours; the veryest Vapour that ever was a Vapour. Is this, to Preach Jesus Christ; the same yesterday, to day,
Is not all this Preaching, a Vapour? All, is a Vapour, a Vapour of Vapours; the veriest Vapour that ever was a Vapour. Is this, to Preach jesus christ; the same yesterday, to day,
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or, of their Star-Twinckling? Is this the Conclusion, or Vse of the Doctrine, that roundly bounds up every Period with Saints? O my immortal Soul, what doest thou here, amongst these Lunatick, these Changeling, these ebbing and flowing Preachers, who are any Thing, every Thing, all Things? what doe ye want? what will ye buy? Qui labia omninò diducunt, ut in omnia deducant, Who alalwaies open and stretch their lips wide, that they may stretch and open them to all Things? Vivus vidéns { que } pereo;
or, of their Star-twinkling? Is this the Conclusion, or Use of the Doctrine, that roundly bounds up every Period with Saints? Oh my immortal Soul, what dost thou Here, among these Lunatic, these Changeling, these ebbing and flowing Preachers, who Are any Thing, every Thing, all Things? what do you want? what will you buy? Qui labia omninò diducunt, ut in omnia deducant, Who alalwaies open and stretch their lips wide, that they may stretch and open them to all Things? Vivus vidéns { que } pereo;
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He denyed his own Name, and adopted the Name Manes. Which in the Babylonish Tongue (he was a Persian, ) signifyeth a Vessel. He desired ( pretious Man ) to emulate the Apostle, who is called Vas Electionis, a Vessel of Election;
He denied his own Name, and adopted the Name Manes. Which in the Babylonish Tongue (he was a Persian,) signifieth a Vessel. He desired (precious Man) to emulate the Apostle, who is called Vas Electionis, a Vessel of Election;
Afterwards, his Disciples in Greece, in regard his adopted Name had an ill Name and Sound in those Parts, being neer to NONLATINALPHABET, signifying Madness; wire-drew his Name into Mannichaeus, à fundendo Manna, (NONLATINALPHABET, is fundo; ) Because, they said, he shour'd and pour'd Manna, ab ore rotundo, from a round, and perfectly-sweet Mouth.
Afterwards, his Disciples in Greece, in regard his adopted Name had an ill Name and Found in those Parts, being near to, signifying Madness; wire-drew his Name into Manichaeus, à fundendo Manna, (, is fundo;) Because, they said, he shower and poured Manna, ab over rotundo, from a round, and perfectly-sweet Mouth.
The Novatians were, in their own Language, NONLATINALPHABET, clean, pure; and the Montanists, NONLATINALPHABET, the Spiritual. All were impure, and unclean to the Novatians, but Novatians; All,
The Novatians were, in their own Language,, clean, pure; and the Montanists,, the Spiritual. All were impure, and unclean to the Novatians, but Novatians; All,
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except Montanists, were carnal to the Montanists. But Absalom, though he carryed in his Name, a Father of Peace; was in behaviour, a Child of Rebellion. And though Judas signifyeth Praise; Judas the Betrayer of Christ was not Praiseworthy. I set a Bar here; and adde no more Names.
except Montanists, were carnal to the Montanists. But Absalom, though he carried in his Name, a Father of Peace; was in behaviour, a Child of Rebellion. And though Judas signifieth Praise; Judas the Betrayer of christ was not Praiseworthy. I Set a Bar Here; and add no more Names.
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Erasmus hath written a Book, in the Praise of Foolishness. Lucianus NONLATINALPHABET hath a writing which he calls NONLATINALPHABET, the Commendation of a Fly. We have Pliny's Testimony, That Phainas the Physitian, wrot the praises of a Nettle; of which, one (surely) was, that it is a Stinger-Phavorinus in Aulus Gellius, praised a Quartan-Feaver; and another Thing as bad, or worse;
Erasmus hath written a Book, in the Praise of Foolishness. Lucianus hath a writing which he calls, the Commendation of a Fly. We have Pliny's Testimony, That Phainas the physician, wrote the praises of a Nettle; of which, one (surely) was, that it is a Stinger-Phavorinus in Aulus Gellius, praised a Quartan-Feaver; and Another Thing as bad, or Worse;
him that was only the Tongue of a Stout Man, and Homer's Fool, Thersites. A certain riotous Bankrupt, called his Who•es by the Names of the Muses. The Ethiopians, being black themselves;
him that was only the Tongue of a Stout Man, and Homer's Fool, Thersites. A certain riotous Bankrupt, called his Who•es by the Names of the Muses. The Ethiopians, being black themselves;
as it were blasted from the Pulpit, and caught up in the Air with the Whirlwind of Passion, Prejudice, and Popular Errours; all rais'd from the Pulpit!
as it were blasted from the Pulpit, and caught up in the Air with the Whirlwind of Passion, Prejudice, and Popular Errors; all raised from the Pulpit!
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Who shall unravel the damnable Work of these Conjurers, that impose upon the People, ( infimi sub sellii Homines, Men and Women of the lowest Forme) with Characters, nothing powerfull but by Compact with the Devil! Quantitas Molis est inefficax.
Who shall unravel the damnable Work of these Conjurers, that impose upon the People, (infimi sub sellii Homines, Men and Women of the lowest Form) with Characters, nothing powerful but by Compact with the devil! Quantitas Molis est inefficax.
O these both Preachers and People, deck'd, like heathenish Indians, with fine Feathers, filch'd from Birds, that when they were alive, flew neer Heaven;
Oh these both Preachers and People, decked, like Heathenish Indians, with fine Feathers, filched from Birds, that when they were alive, flew near Heaven;
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O these unseemly Creepers, with Feathers on their Backs! Their Names are, The Saints; the Elect; the dear Children of God; God's holy Ones; the Godly. Godly Names, indeed; good Words, fair Characters.
O these unseemly Creepers, with Feathers on their Backs! Their Names Are, The Saints; the Elect; the dear Children of God; God's holy Ones; the Godly. Godly Names, indeed; good Words, fair Characters.
Have they sin'd away all right Vnderstanding? all efficacious Helps? all hopes of true Manna? Dum Moses ad pias Preces manus at toll it, Ros de Coelo delapsus in precantis manibus concrevit;
Have they sinned away all right Understanding? all efficacious Helps? all hope's of true Manna? Dum Moses ad pias Preces manus At toll it, Ros de Coelo delapsus in precantis manibus concrevit;
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the Voice of Josephus; While Moses lifted up his Hands in holy Prayer, when the People wanted Bread, his Hands open towards Heaven, were first fill'd with Manna;
the Voice of Josephus; While Moses lifted up his Hands in holy Prayer, when the People wanted Bred, his Hands open towards Heaven, were First filled with Manna;
their lying Words; their lying Works; Or lastly, as the Elders, not of England, but of Israel; NONLATINALPHABET, for their nothing; Because they have said and said again, and gainsayed;
their lying Words; their lying Works; Or lastly, as the Elders, not of England, but of Israel;, for their nothing; Because they have said and said again, and gainsaid;
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Is there not a Godly Violence, a religious Vehemency? When is it reducible to Practice, if not in this Case? But, the Discovery of these Pulpit-Meteors, blowing hard upon me, hath carried me from side to side, besides the Channel.
Is there not a Godly Violence, a religious Vehemency? When is it reducible to Practice, if not in this Case? But, the Discovery of these Pulpit-Meteors, blowing hard upon me, hath carried me from side to side, beside the Channel.
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(besides inward qualifications, natural and supernatural, and an Outward Call; the necessity of which, is understood with much facility;) acquisite Learning in an excellent Manner;
(beside inward qualifications, natural and supernatural, and an Outward Call; the necessity of which, is understood with much facility;) acquisite Learning in an excellent Manner;
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and Adherence to a Church of such Authority as may reasonably •ut a stop to Controversies. I read in the Perfect Law of God, that God himself is most excelently perfect; and consequently was a free-Agent in the Creation of the World, and the like Actions.
and Adherence to a Church of such authority as may reasonably •ut a stop to Controversies. I read in the Perfect Law of God, that God himself is most excellently perfect; and consequently was a free-Agent in the Creation of the World, and the like Actions.
And in this, his Acts of Choice are laudable; because they can still fix upon an inferiour good; and are infinitely praise-worthy ex modo tendend, because the Acts of God.
And in this, his Acts of Choice Are laudable; Because they can still fix upon an inferior good; and Are infinitely praiseworthy ex modo tendend, Because the Acts of God.
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And to say, that God is free only, towards this and that individuall Thing; would be to say, that no Honesty or Laudability shined from the Exercise of his Liberty. And the same Objects which God willeth, are handed to us:
And to say, that God is free only, towards this and that Individu Thing; would be to say, that no Honesty or Laudability shined from the Exercise of his Liberty. And the same Objects which God wills, Are handed to us:
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Why the most holy God hindereth not Sin? Without the concurrence of Sound Learning, we shall never quiet him with a sound and full Answer; As thus. Tertullian hath a pressing Reason; and he presseth it too:
Why the most holy God hindereth not since? Without the concurrence of Found Learning, we shall never quiet him with a found and full Answer; As thus. Tertullian hath a pressing Reason; and he Presseth it too:
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And therefore, may not be drawn away from Sinning by Omnipotency; because God useth not (neither doth it agree with him) to repeal his own Ordinances, or to proceed against them;
And Therefore, may not be drawn away from Sinning by Omnipotency; Because God uses not (neither does it agree with him) to repeal his own Ordinances, or to proceed against them;
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put also a Virtue into them, by virtue whereof, they might multiply and increase. He that commanded the Lame Man, to arise and take up his Bed, and walk;
put also a Virtue into them, by virtue whereof, they might multiply and increase. He that commanded the Lame Man, to arise and take up his Bed, and walk;
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and he sees likewise, that he will not comply with his Helps. We speak not in this Question, of the Physical, but of the Moral Cause. The Physical Cause is that, which doth truly and really effect; so God concurreth to the entity of Sin. The Moral Cause is, which truly, doth not effect truly; but yet, is such, that the Effect is imputed to it;
and he sees likewise, that he will not comply with his Helps. We speak not in this Question, of the Physical, but of the Moral Cause. The Physical Cause is that, which does truly and really Effect; so God concurreth to the entity of Sin. The Moral Cause is, which truly, does not Effect truly; but yet, is such, that the Effect is imputed to it;
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but necessarily subordinate. And so, Adam should have fallen and his Children after him, by a necessity taken from the Divine Decree. And because God is the Author of his Decree, if his Deceee doth operate Sin, and necessitate to it;
but necessarily subordinate. And so, Adam should have fallen and his Children After him, by a necessity taken from the Divine decree. And Because God is the Author of his decree, if his Deceee does operate since, and necessitate to it;
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God in his Decree, operateth Sin. It may not be reasonably said, that every thing is made for it's Use, as for an End; and God chiefly uses the Wicked & their Sins ad Exercitium Bonorum, for the Exercise of the Good;
God in his decree, operateth Sin. It may not be reasonably said, that every thing is made for it's Use, as for an End; and God chiefly uses the Wicked & their Sins ad Exercise Bonorum, for the Exercise of the Good;
therefore the Wicked were made, and their Sins decreed for this End; this Vse of the Wicked, being per accidens; neither did God make the Wicked, as they are Wicked.
Therefore the Wicked were made, and their Sins decreed for this End; this Use of the Wicked, being per Accidents; neither did God make the Wicked, as they Are Wicked.
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God absolutely Decrees, that Children shall be begotten and born, yea though being Children and born, they are presently guilty of Original Sin; Because the Child born, is not the Cause of that Sin. Which freeth a Father also, from concurring to that Sin, in the begetting of a Child, he not concurring to that, the whole Commission of which, is past, and blown over.
God absolutely Decrees, that Children shall be begotten and born, yea though being Children and born, they Are presently guilty of Original since; Because the Child born, is not the Cause of that Sin. Which freeth a Father also, from concurring to that since, in the begetting of a Child, he not concurring to that, the Whole Commission of which, is past, and blown over.
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A zealous Christian desires to know the fairest Foundation in point of Vertue, upon which he may place his Worship of God. Sound Learning laies it out by the line, in this manner.
A zealous Christian Desires to know the Fairest Foundation in point of Virtue, upon which he may place his Worship of God. Found Learning lays it out by the line, in this manner.
And this Act is proper to a Vertue, called Reverence or Observance; whose charge and business is, to make us respectfull and submissive to our Betters.
And this Act is proper to a Virtue, called reverence or Observance; whose charge and business is, to make us respectful and submissive to our Betters.
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who therefore is Venerable; and who hath made us, being most unworthy of so great a favour, his Children by Grace and Adoption. And the payment of this Duty, is an Act belonging to the Vertues of Christian Piety, and Filial Fear. Fifthly, We are his Debtors,
who Therefore is Venerable; and who hath made us, being most unworthy of so great a favour, his Children by Grace and Adoption. And the payment of this Duty, is an Act belonging to the Virtues of Christian Piety, and Filial fear. Fifthly, We Are his Debtors,
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as he is our great and most liberal Benefactour. And the Works of this Consideration, are all under the Protection of Gratitude. Sixthly, We are subjected to him,
as he is our great and most liberal Benefactor. And the Works of this Consideration, Are all under the Protection of Gratitude. Sixthly, We Are subjected to him,
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as he is our Summum Bonum, and most diligible. And the Vertue that stirs here, is Charity. And as the Ey of Faith and Love discerneth more of these Motives; so the Act hath more Reasous of Honesty, derived from the different Species of these Vertues;
as he is our Summum Bonum, and most diligible. And the Virtue that stirs Here, is Charity. And as the Ey of Faith and Love discerneth more of these Motives; so the Act hath more Reasons of Honesty, derived from the different Species of these Virtues;
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If ye will know how to make the best of your best Devotions, and Worship, yee must sit at the Feet of sound Learning, as Pa•l, at the Feet of Gama•iel.
If you will know how to make the best of your best Devotions, and Worship, ye must fit At the Feet of found Learning, as Pa•l, At the Feet of Gama•iel.
And, in those rare Works of honest, and laudable Curiosity, those famous Reliques of Time, in which, the Shapes of many, both Men and Women, were compelled within the Circle of a Penny;
And, in those rare Works of honest, and laudable Curiosity, those famous Relics of Time, in which, the Shapes of many, both Men and Women, were compelled within the Circle of a Penny;
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In Cases of Conscience. An honest Soldier, futurorum anxius, anxious of minde concerning Things to come, is desirous to know the Conditions of a just War;
In Cases of Conscience. an honest Soldier, futurorum Anxious, anxious of mind Concerning Things to come, is desirous to know the Conditions of a just War;
Because Princes, and Supreme Powers, have no common Tribunal, at which they may accuse other Supreme Powers, and Princes. 2. Causajusta, a just Cause. Which is, The repulsing of notorious and great Injury;
Because Princes, and Supreme Powers, have no Common Tribunal, At which they may accuse other Supreme Powers, and Princes. 2. Causajusta, a just Cause. Which is, The repulsing of notorious and great Injury;
Because Persons lawfully subjected, ought not to discuss the Commands of the Supreme Power, in Matter of Doubt; as neither ought an Executioner, to discuss the Commands or Sentence of a lawfull Judge. 3. Intentio bona, a good Intention.
Because Persons lawfully subjected, ought not to discuss the Commands of the Supreme Power, in Matter of Doubt; as neither ought an Executioner, to discuss the Commands or Sentence of a lawful Judge. 3. Intentio Bona, a good Intention.
no other End can bear the weight of War. We must therefore, first endeavour, that Satisfaction be made by Peaceable Meanes. 4. Modus debitus, a due Manner.
no other End can bear the weight of War. We must Therefore, First endeavour, that Satisfaction be made by Peaceable Means. 4. Modus Debitus, a due Manner.
A well-meaning Man, having it larum'd howerly in his Ears, that our Kirck-Innocents have had, of late dayes, their faithfull Martyrs; is importunate from the Desires of his distressed and troubled Heart, to know the Conditions required to Martyrdom. Learning readily gives them out of her Store-House. Five Conditions must concurre to the baptizing of an Adul•us, or grown Man, Baptismo Sangui•is, in his own Bloud, by the Name of Martyr, or God's Witness. 1. Death must be inflicted upon him, in the hatred of Christ, or of Christian Religion or of some Verity of Faith; or,
A well-meaning Man, having it larumed hourly in his Ears, that our Kirck-Innocents have had, of late days, their faithful Martyrs; is importunate from the Desires of his distressed and troubled Heart, to know the Conditions required to Martyrdom. Learning readily gives them out of her Store-House. Five Conditions must concur to the baptizing of an Adul•us, or grown Man, Baptismo Sangui•is, in his own Blood, by the Name of Martyr, or God's Witness. 1. Death must be inflicted upon him, in the hatred of christ, or of Christian Religion or of Some Verity of Faith; or,
Because they doe not imitate the Prince of Martyrs, who suffered Death without resistance. 4. He that is kill'd, must beleeve by a Supernatural Faith, the Truth, in the defence of which, he dyeth;
Because they do not imitate the Prince of Martyrs, who suffered Death without resistance. 4. He that is killed, must believe by a Supernatural Faith, the Truth, in the defence of which, he Dies;
and the Fundamental Truths, for the Propagation of which, Christ dyed. 5. His Heart must be established with habitual Grace; and though perhaps, he was never baptized Baptismo Fluminis, with the Baptism of Water, yet Martyrdome must find him baptized Baptismo Flaminis with the Baptism of the Holy Ghost.
and the Fundamental Truths, for the Propagation of which, christ died. 5. His Heart must be established with habitual Grace; and though perhaps, he was never baptised Baptismo Fluminis, with the Baptism of Water, yet Martyrdom must find him baptised Baptismo flaminis with the Baptism of the Holy Ghost.
These Conditions throughly considered, the well-meaning Man refers the Matter to the strange Turns and Wonders of the divine Providence; in the admiration of which, he is quite absorpt.
These Conditions thoroughly considered, the well-meaning Man refers the Matter to the strange Turns and Wonders of the divine Providence; in the admiration of which, he is quite absorbed.
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And coming to himself again, beleeves, that many temporal Blessings shall in their due Times, accost the present State, in answer to brave Things which they have done;
And coming to himself again, believes, that many temporal Blessings shall in their due Times, accost the present State, in answer to brave Things which they have done;
A religious Man, that most lives and converses inward•y, would fain be inform'd, for his own inward and sublime Exercise; Whether he may serve God most, with his Understanding, or with his Will. Sound Learning teaches him, That,
A religious Man, that most lives and converses inward•y, would fain be informed, for his own inward and sublime Exercise; Whither he may serve God most, with his Understanding, or with his Will. Found Learning Teaches him, That,
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And therefore, the Seraphims, or loving Angels, are the first of pure Creatures, and the first allied to the last Person in the Trinity, who is Love. To this purpose, the Divines teach, That the Spiritual Powers of our Vnderstanding and VVill, being compared in the Exercise of Contemplation, and considered ex modo procedend, the Acts of the Will excell the Acts of the Vnderstanding; though the Vnderstanding, simply consider'd, taketh place of the VVill. Because such is the Nature and Way of the Vnderstanding in Vnderstanding, that the Things which she Vnderstandeth, she draws, in a manner, and fits to her self.
And Therefore, the Seraphims, or loving Angels, Are the First of pure Creatures, and the First allied to the last Person in the Trinity, who is Love. To this purpose, the Divines teach, That the Spiritual Powers of our Understanding and Will, being compared in the Exercise of Contemplation, and considered ex modo procedend, the Acts of the Will excel the Acts of the Understanding; though the Understanding, simply considered, Takes place of the Will. Because such is the Nature and Way of the Understanding in Understanding, that the Things which she Understandeth, she draws, in a manner, and fits to her self.
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Whence by Vnderstanding inferiour Things, she advances them above their Worth and Degree; and by Vnderstanding superiour Things, depresses them beneath their Degree and Worth.
Whence by Understanding inferior Things, she advances them above their Worth and Degree; and by Understanding superior Things, depresses them beneath their Degree and Worth.
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For, When the Soul, a spiriall Substance or Power, by her Act of Vnderstanding being also spiritual, doth understand sensible and material Things, cast beneath her Condition;
For, When the Soul, a spiriall Substance or Power, by her Act of Understanding being also spiritual, does understand sensible and material Things, cast beneath her Condition;
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she doth not therefore, sensibly apprehend them by her Intellection, neither after a material or corporeal Manner; but by the mediation of a Spiritual Form, or unmaterial Species, and by an Act altogether incorporeal. Whilest the VVill doth not draw to her Self, the Things which she desireth and willeth;
she does not Therefore, sensibly apprehend them by her Intellection, neither After a material or corporeal Manner; but by the mediation of a Spiritual From, or unmaterial Species, and by an Act altogether incorporeal. Whilst the Will does not draw to her Self, the Things which she Desires and wills;
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The VVill therefore, is more subservient to high Things, and more observant of them, than the Vnderstanding; And we serve God, more by Charity, the principal Vertue of the VVill, than by Faith, the prime Vertue of the Vnderstanding; and Faith acts not,
The Will Therefore, is more subservient to high Things, and more observant of them, than the Understanding; And we serve God, more by Charity, the principal Virtue of the Will, than by Faith, the prime Virtue of the Understanding; and Faith acts not,
It is most consentaneous to Right and Reason, that Christ's Preachers should be furnished with all substantial and convenient Helps, for the plenary Performance of their Angelical Imployment. And therefore, Christ sending his Apostles into all the world, & qualifying them for the Mission, endowed them with Languages. Which Gift being withdrawn,
It is most consentaneous to Right and Reason, that Christ's Preachers should be furnished with all substantial and convenient Helps, for the plenary Performance of their Angelical Employment. And Therefore, christ sending his Apostles into all the world, & qualifying them for the Mission, endowed them with Languages. Which Gift being withdrawn,
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Now, He that kens not beyond his Mother-Tongue, nor is adherent to a Church of sound Learning, and sufficient Authority; is deprived of these convenient and substantial Helps. 1. He cannot conform himself to the Example of Christ and his Apostles;
Now, He that kens not beyond his mother-tongue, nor is adherent to a Church of found Learning, and sufficient authority; is deprived of these convenient and substantial Helps. 1. He cannot conform himself to the Exampl of christ and his Apostles;
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who, though the Septuagint, many times, differ from the Original; yet, many times, in their use of Texts from the old Instrument, (the old Testament was anciently so call'd) took in at the Septuagint, and walked besides the Original, receiving d•fferent, and explicatory Senses; and in them, the Intention of the Holy Ghost;
who, though the septuagint, many times, differ from the Original; yet, many times, in their use of Texts from the old Instrument, (the old Testament was anciently so called) took in At the septuagint, and walked beside the Original, receiving d•fferent, and explicatory Senses; and in them, the Intention of the Holy Ghost;
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as in other Gifts, he intends all the Good conveniently arising from them. 2. He cannot reach the Texts and Explications, which fitly solve Doubts and Controversies, depending upon Scripture and the Translations of it.
as in other Gifts, he intends all the Good conveniently arising from them. 2. He cannot reach the Texts and Explications, which fitly solve Doubts and Controversies, depending upon Scripture and the Translations of it.
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And God had respect unto Abel; and to his Gifts. The Septuagint spake it first, NONLATINALPHABET, he respected, he looked favourably upon. The Doubt stands still;
And God had respect unto Abel; and to his Gifts. The septuagint spoke it First,, he respected, he looked favourably upon. The Doubt Stands still;
Whether the Text intends a grown Person, or any Person of whatsoever Age or Sex. The Original disbands the Controversy, NONLATINALPHABET — Except one be born, including all Ages, all Sexes. 3. He cannot come neer the Mysteries that ly couched in the Sacred words of Scripture;
Whither the Text intends a grown Person, or any Person of whatsoever Age or Sex. The Original disbands the Controversy, — Except one be born, including all Ages, all Sexes. 3. He cannot come near the Mysteres that lie couched in the Sacred words of Scripture;
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As, Gen. 〈 ◊ 〉. 1. Where the sacred Trinity, the Author of Scripture, is, (in despite of all Gainsayers,) delineated in the very first Line of Scripture;
As, Gen. 〈 ◊ 〉. 1. Where the sacred Trinity, the Author of Scripture, is, (in despite of all Gainsayers,) delineated in the very First Line of Scripture;
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For, although the Sacred Persons differ, one frō the other, by their Personal and proper Perfections; yet they are all he (as he denotes One God ) & the very same in Essence. And though the Name Elohim be not proper to the Persons, in it self, and it's first aim;
For, although the Sacred Persons differ, one from the other, by their Personal and proper Perfections; yet they Are all he (as he denotes One God) & the very same in Essence. And though the Name Elohim be not proper to the Persons, in it self, and it's First aim;
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And, besides the Texts interweav'd in this Discourse, in that eminent place, Zach. 9. 16. They shall be as the Stones of a Crown, lifted up as an Ensign upon his Land. Where the Readings do all wear Crowns, and bear Ensigns. The Vulgar Latin, Lapides sancti elevabuntur super terram ejus; Holy Stones shall be lifted up upon his land.
And, beside the Texts interweaved in this Discourse, in that eminent place, Zach 9. 16. They shall be as the Stones of a Crown, lifted up as an Ensign upon his Land. Where the Readings do all wear Crowns, and bear Ensigns. The vulgar Latin, Lapides sancti elevabuntur super terram His; Holy Stones shall be lifted up upon his land.
in which Sense, the Word Nazarite is descended from nezer; or, Stones of Consecration. Wherefore Tigurina set it forth, Lapides consecrati, Consecrated Stones.
in which Sense, the Word Nazarite is descended from Nezer; or, Stones of Consecration. Wherefore Tigurina Set it forth, Lapides consecrati, Consecrated Stones.
Or thirdly, Stones of a Crown, as Vatablus. The Chaldee, Eliget eos •icut Lapides Superhumeralis, He shall chuse them as the Stones of the Ephod, or Superhumeral. Arias Montanus resolves it;
Or Thirdly, Stones of a Crown, as Vatablus. The Chaldee, Eliget eos •icut Lapides Superhumeralis, He shall choose them as the Stones of the Ephod, or Superhumeral. Arias Montanus resolves it;
that the place alludes to the Stones erected in the Wayes, for direction. What an Ocean of Matter is discovered here, in the Power and Efficacy of the Words in the Original? 5. He cannot amplifie his Matter, from the exuberancy of the Matter in the Original. The Matter abounds, Psal. 37. 35. I have seen the Wicked in great power,
that the place alludes to the Stones erected in the Ways, for direction. What an Ocean of Matter is discovered Here, in the Power and Efficacy of the Words in the Original? 5. He cannot amplify his Matter, from the exuberancy of the Matter in the Original. The Matter abounds, Psalm 37. 35. I have seen the Wicked in great power,
The Septuagint, NONLATINALPHABET, superexalted. I have seen the wicked strong; and not ordinarily strong; but mighty; and therefore formidable, and superexalted;
The septuagint,, superexalted. I have seen the wicked strong; and not ordinarily strong; but mighty; and Therefore formidable, and superexalted;
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I have seen this Text, hisce oculis, with these dear Eys, and the Amplification of it, verified and made excellently good, in the Kirk-Monster. 6. He cannot relieve the Translation,
I have seen this Text, hisce oculis, with these dear Eyes, and the Amplification of it, verified and made excellently good, in the Kirk-Monster. 6. He cannot relieve the translation,
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As, in the History of Balac and Balaam. For, Balac signifies one devouring, or licking up, as an Oxe licketh up Grasse; and allegorically intimates the Devil:
As, in the History of Balaam and balaam. For, Balaam signifies one devouring, or licking up, as an Ox licketh up Grass; and allegorically intimates the devil:
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But the Curse was quickly turned into a Blessing. For this fair Note I thank Rabanus the Moor. The History hath been acted yet again, in the Pharisaical and vain Carriages of our Scotch-Balacs and Balaams, and of their speaking Asses, towards me. 8. He cannot unfold the Hebrew Words continued in the Translation:
But the Curse was quickly turned into a Blessing. For this fair Note I thank Rabanus the Moor. The History hath been acted yet again, in the Pharisaical and vain Carriages of our Scotch-Balacs and Balaams, and of their speaking Asses, towards me. 8. He cannot unfold the Hebrew Words continued in the translation:
and all others,) to retain sometimes, the Original Words; As, Iehovah, Ephod; (these I have opened:) Urim and Thummim; which the Vulgar Latin gives, Doctrinam & Veritatem, Learning & Truth, or, Science and Conscience; attending to the Translation of the Septuagint, NONLATINALPHABET.
and all Others,) to retain sometime, the Original Words; As, Jehovah, Ephod; (these I have opened:) Urim and Thummim; which the vulgar Latin gives, Doctrinam & Veritatem, Learning & Truth, or, Science and Conscience; attending to the translation of the septuagint,.
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and that now, Vrim and Thummim, the words being plural, to shew variety, and fulness, signifie Illuminations, and Integrities or Perfections; as others have understood them.
and that now, Urim and Thummim, the words being plural, to show variety, and fullness, signify Illuminations, and Integrities or Perfections; as Others have understood them.
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Beh•moth is translated by the Septuagint, NONLATINALPHABET, Beasts. It should be learn'd, that this great Beast is called Beasts, because he contains in himself, (in one Beast) the strength and bigness of many Beasts;
Beh•moth is translated by the septuagint,, Beasts. It should be learned, that this great Beast is called Beasts, Because he contains in himself, (in one Beast) the strength and bigness of many Beasts;
except he can produce the Authority of a known Church, lay his hand upon the Book, and say, This is the Original: especially in the Places where the Hebrews themselves doubt,
except he can produce the authority of a known Church, lay his hand upon the Book, and say, This is the Original: especially in the Places where the Hebrews themselves doubt,
many Copies pronouncing, as it were, by the mouth of St. John, NONLATINALPHABET, are one Thing. Where Complutonsia, Regia, and other ancient Bibles, as it were, speak it over again from the same mouth, NONLATINALPHABET, that is, in unum sunt, tend to one;
many Copies pronouncing, as it were, by the Mouth of Saint John,, Are one Thing. Where Complutonsia, Regia, and other ancient Bibles, as it were, speak it over again from the same Mouth,, that is, in Unum sunt, tend to one;
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being the Assertion used vers. 8. in a business of a lower Order. And though some Writers meet these Bibles half way, with favourable constructions; yet they favour Arrianisme. 11 He will be lost,
being the Assertion used vers. 8. in a business of a lower Order. And though Some Writers meet these Bibles half Way, with favourable constructions; yet they favour Arianism. 11 He will be lost,
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As, where the Iewish Method entreth Adonai, signifying God wlth reference to his Dominion, for Iehovah, which signifies God in his Being, Nature, Essence;
As, where the Jewish Method entereth Adonai, signifying God wlth Referente to his Dominion, for Jehovah, which signifies God in his Being, Nature, Essence;
and at length, after much lowd noise and tumbling (me thinks I hear it again;) viam inveniet obicibus •uptis atque prostratis, it will with a mighty force, break it's way open, I cannot hold it.
and At length, After much loud noise and tumbling (me thinks I hear it again;) viam inveniet obicibus •uptis atque prostratis, it will with a mighty force, break it's Way open, I cannot hold it.
I mean, of Preachers lawfully call'd; First, Perfection of Life: and secondly, Perfection of Doctrine. (I could, had my pleasure carryed me upon Controversies, have brought also to my last Heap, that a Preacher must Tit. 1. 9. be able by sound doctrine, to convince the gain-sayers;
I mean, of Preachers lawfully called; First, Perfection of Life: and secondly, Perfection of Doctrine. (I could, had my pleasure carried me upon Controversies, have brought also to my last Heap, that a Preacher must Tit. 1. 9. be able by found Doctrine, to convince the gainsayers;
O give ear to the plain Truth, told plainly. We must not only preach of Saints, but also, be Saints. In Pictures to be set aloft, the Painter sets forth the Things he paints, Con Grandeza, as the Spaniard tongues it, in great and rude shapes, and multiplies light Colours.
Oh give ear to the plain Truth, told plainly. We must not only preach of Saints, but also, be Saints. In Pictures to be Set aloft, the Painter sets forth the Things he paints, Con Grandeza, as the Spaniard tongues it, in great and rude shapes, and multiplies Light Colours.
Ye tell me of your true Faith. Pray, let your Medium probationis be metal of Proof, proving it with a true Proof; and shewing me your true Charity. Scotus divinely calls all other Vertues, informes sine Charitate, without a Form, or, without a Soul, if without Charity. And Charity, as it works after the prescriptions of Faith, leades us, going it self with us, into Heaven, whither all good Souls go:
You tell me of your true Faith. Pray, let your Medium probationis be metal of Proof, proving it with a true Proof; and showing me your true Charity. Scotus divinely calls all other Virtues, informs sine Charitate, without a From, or, without a Soul, if without Charity. And Charity, as it works After the prescriptions of Faith, leads us, going it self with us, into Heaven, whither all good Souls go:
The Image of Stone, Wood, or Metal, or the Representation in a Looking glasse, that shewes a Face lesse than it is, may happily be like the Face it shewes, and Symmetrical with it:
The Image of Stone, Wood, or Metal, or the Representation in a Looking glass, that shows a Face less than it is, may happily be like the Face it shows, and Symmetrical with it:
Because Proportion is retained in Representations which are lesser than the Life: but in such as are greater, the Composition is discomposed, and the Proportion scatter'd.
Because Proportion is retained in Representations which Are lesser than the Life: but in such as Are greater, the Composition is discomposed, and the Proportion scattered.
The Hebrew Word, Cados, signifying holy, primordially signifyeth, segregated and separated from profane Vses. And the Greek Word, NONLATINALPHABET, signifying likewise, holy, is as much as abs { que } Terra, or extra Terram, one without Earth, or, living in Heaven while he is upon Earth:
The Hebrew Word, Cados, signifying holy, primordially signifieth, segregated and separated from profane Uses. And the Greek Word,, signifying likewise, holy, is as much as abs { que } Terra, or extra Terram, one without Earth, or, living in Heaven while he is upon Earth:
Thus Origen, and after, and out of him, St. Ambrose, and Venerable Bede. Dionysius Areopagita, that stood Sentinel in the primitive Church, is true to his trust, in saying, that Christian Piety doth not endure NONLATINALPHABET NONLATINALPHABET, divided and dissipated Wayes and Lifes.
Thus Origen, and After, and out of him, Saint Ambrose, and Venerable Bede. Dionysius Areopagite, that stood Sentinel in the primitive Church, is true to his trust, in saying, that Christian Piety does not endure, divided and dissipated Ways and Life's.
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and out of the Pulpit, a most carnal course, full of Works, discovering Devilishness, and earthly mindedness, and even Hell it self upon Earth, and epitomized in a Soul? Nonne vides te loqui pugnantia? Dost thou not see O Preacher, that thy Words and Works speak Contradictories?
and out of the Pulpit, a most carnal course, full of Works, discovering Devilishness, and earthly Mindedness, and even Hell it self upon Earth, and epitomized in a Soul? Nonne vides te loqui pugnantia? Dost thou not see Oh Preacher, that thy Words and Works speak Contradictories?
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Quaelibet Res ex pejoris immixtione sordescit, ut Argentum ex immixtione Plumbi; saith Aquinas: Every thing growes filthy, being mingled with a thing worse than it self:
Quaelibet Rest ex pejoris immixtione sordescit, ut Argentum ex immixtione Plumbi; Says Aquinas: Every thing grows filthy, being mingled with a thing Worse than it self:
Ideo Mens humanae inquinatur, ex eo quod inferioribus Rebus conjungitur: Therefore the soul of a Man is defifiled, because it is joyned with inferiour Things.
Ideo Mens humanae inquinatur, ex eo quod inferioribus Rebus conjungitur: Therefore the soul of a Man is defifiled, Because it is joined with inferior Things.
Did ye never hear of the Manucodiata, or Bird of Paradise? The Word is a Compound, and compounded of two Indian Words, which are, Manuco Diata, Avicula Dei, Gods little Bird. The Indians call it so:
Did you never hear of the Manucodiata, or Bird of Paradise? The Word is a Compound, and compounded of two Indian Words, which Are, Manuco Diata, Avicula Dei, God's little Bird. The Indians call it so:
and the People will observe the Deceit and Imposture: and look boldly, on the other side of the Vizard. And even the High-Shooe, will take the courage to say, Psal. 12. 2. With a double Heart do they speak.
and the People will observe the Deceit and Imposture: and look boldly, on the other side of the Vizard. And even the High-Shooe, will take the courage to say, Psalm 12. 2. With a double Heart do they speak.
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and that's their Pulpit-Heart; they pompously speak of heavenly things, speak, (and then he smiles with his Countrey-Face: ) and like those old Pharises, give out a hard Lesson to us, poor Folk; But, they make it a Lesson of meer custom:
and that's their Pulpit-Heart; they pompously speak of heavenly things, speak, (and then he smiles with his Countrey-Face:) and like those old Pharisees, give out a hard lesson to us, poor Folk; But, they make it a lesson of mere custom:
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and greedily pursue, Things that are earthly. And if he be a Latin-Scholar from the Free-School, he will shew it, and moreover say: Incubant suo, inhiant alieno;
and greedily pursue, Things that Are earthly. And if he be a Latin-Scholar from the Free-school, he will show it, and moreover say: Incubant Sue, inhiant alieno;
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O the weak Power of such Godliness! O the Shortness, and Emptiness of Lip-Devotion! O the vileness of Pen and Paper-Sanctity; stepping from the Pen and the Paper, to the Penny and the Coffer.
Oh the weak Power of such Godliness! Oh the Shortness, and Emptiness of Lip-devotion! Oh the vileness of Pen and Paper-Sanctity; stepping from the Pen and the Paper, to the Penny and the Coffer.
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Blessed David begins his Psalms with blessed. And the word there of the Septuagint, NONLATINALPHABET, is indifferently used in Scripture, either to signifie Beatitudinem Viae, the Blessedness of this Life, arising from our walking with God in his Way, or, Beatitudinem Patriae, the Blessednesse of the Countrey, arising from our Vnion with God in the Beatifical Vision. The Hebrew Word is Ashere, or Ash-re, signifying Beatitudines, Blessednesses, & is a plural Noun without a singular Number; involving the kinds of true blessedness. It comes by descent, from the Root Asher, beatè incessit, rectis passibus ambulavit; he hath walked rightly, blessedly:
Blessed David begins his Psalms with blessed. And the word there of the septuagint,, is indifferently used in Scripture, either to signify Beatitudinem Viae, the Blessedness of this Life, arising from our walking with God in his Way, or, Beatitudinem Patriae, the Blessedness of the Country, arising from our union with God in the Beatifical Vision. The Hebrew Word is Ashere, or Ash-re, signifying Beatitudines, Blessednesses, & is a plural Noun without a singular Number; involving the Kinds of true blessedness. It comes by descent, from the Root Asher, beatè incessit, rectis passibus ambulavit; he hath walked rightly, blessedly:
That it may point forth to us, not NONLATINALPHABET, those that can blesse others, or speak well for themselves, as Isocrates uses the word NONLATINALPHABET:
That it may point forth to us, not, those that can bless Others, or speak well for themselves, as Isocra uses the word:
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Hence the Chaldee contributes there, for Blessed, Good: The Greek Scholiaest, NONLATINALPHABET, void of reprehension. Theodotion in his digging, throwes it up, NONLATINALPHABET, perfect is the young Man:
Hence the Chaldee contributes there, for Blessed, Good: The Greek Scholiaest,, void of reprehension. Theodotion in his digging, throws it up,, perfect is the young Man:
I will not compare thee, O Preacher, to Martha in her active Ministration: because she ministred on Christ: But in her passive Distraction, thou art like her.
I will not compare thee, Oh Preacher, to Martha in her active Ministration: Because she ministered on christ: But in her passive Distraction, thou art like her.
But Martha diligently ministred very much. And our Saviour tells her of her fault, vers. 41. Martha, Martha; thou art careful, and troubled about many things.
But Martha diligently ministered very much. And our Saviour tells her of her fault, vers. 41. Martha, Martha; thou art careful, and troubled about many things.
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and that she is many Marthas, though but one Martha; because troubled about many things. Emmanuel Sa explicates it, tumultuaris, And hither directs his Arrow:
and that she is many Martha's, though but one Martha; Because troubled about many things. Emmanuel Sa explicates it, tumultuaris, And hither directs his Arrow:
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that is, make it one and undivided in it self: Which in a large sense, is, Cancellis circumscribito Cor meum, keep my Heart from vain effluencies and excrescencies, from impertinent exuberancies and extuberancies.
that is, make it one and undivided in it self: Which in a large sense, is, Cancellis circumscribito Cor meum, keep my Heart from vain effluencies and Excrescences, from impertinent exuberancies and extuberancies.
And Aquila; Let my Heart be NONLATINALPHABET, one alone: A sense falling and setling upon a most abstracted and Heavenly Condition. The Ground will fasten all.
And Aquila; Let my Heart be, one alone: A sense falling and settling upon a most abstracted and Heavenly Condition. The Ground will fasten all.
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she performeth each particular Operation with less Obsequiousness and ability, and therefore, less perfectly. Because the Soul being finite, and limited;
she Performeth each particular Operation with less Obsequiousness and ability, and Therefore, less perfectly. Because the Soul being finite, and limited;
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her active Vertue is also limited and finite. And so, fitting and applying her Activity to divers Operations, she gives the Cause, that each participateth a less portion thereof.
her active Virtue is also limited and finite. And so, fitting and applying her Activity to diverse Operations, she gives the Cause, that each participateth a less portion thereof.
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It is not within the Sphere of humane Power, that one should at the same very Time, observingly contemplate the Feature of a Man's Face beheld with his Eyes;
It is not within the Sphere of humane Power, that one should At the same very Time, observingly contemplate the Feature of a Man's Face beheld with his Eyes;
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And to the end, it may be clear as the Sun-Beams, That it is in the Vnion and Perfection of Life, which God requires of us; our Saviour declares it in.
And to the end, it may be clear as the Sun-Beams, That it is in the union and Perfection of Life, which God requires of us; our Saviour declares it in.
The Word NONLATINALPHABET, is an Extract from NONLATINALPHABET, signifying the End, which, as such, is alwaies perfect. And if the End be ultimate, or the last End; it is but One, and obliges to Vnion and Combination in the Means and Powers. And St. Peter now follows his Master with a neer foot, 1 Pet. 1. 15. But as he which hath called you is holy,
The Word, is an Extract from, signifying the End, which, as such, is always perfect. And if the End be ultimate, or the last End; it is but One, and obliges to union and Combination in the Means and Powers. And Saint Peter now follows his Master with a near foot, 1 Pet. 1. 15. But as he which hath called you is holy,
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so be ye holy in all manner of Conversation: NONLATINALPHABET, Holy, and without the Commixtion of Earth, in all manner of Conversation. I had almost translated it.
so be you holy in all manner of Conversation:, Holy, and without the Commixtion of Earth, in all manner of Conversation. I had almost translated it.
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For, Laurentius Justinianus wills his Scholars to enter into Gods House, solo spiritu, with their Spirits alone, and to leave their Bodies at the Door.
For, Laurentius Justinian wills his Scholars to enter into God's House, solo spiritu, with their Spirits alone, and to leave their Bodies At the Door.
We are certainly call'd to a certain infinite Perfection, and Holiness; that is, to a Perfection, and Holiness, which endure no Bounds, no Limits. In which Sense, St. Austin speaks Sense; Si dixeris, Sufficit, periisti;
We Are Certainly called to a certain infinite Perfection, and Holiness; that is, to a Perfection, and Holiness, which endure no Bounds, no Limits. In which Sense, Saint Austin speaks Sense; Si Dixers, Sufficit, periisti;
And in another place, demanding of himself, who is the Man that doth not profit in Godliness; he answers to himself, Qui dixerit, Sufficit mihi, quod sum; He that shall say, It sufficeth me to be, what I am.
And in Another place, demanding of himself, who is the Man that does not profit in Godliness; he answers to himself, Qui dixerit, Sufficit mihi, quod sum; He that shall say, It Suffices me to be, what I am.
From hence it was emergent, That St. Gregory Nyssen, the Brother of St. Basil, (quem Honoris causâ nomino, ) declared Christianity to be NONLATINALPHABET, the Imitation of God. Which afterwards, the Greek Church ty'd up,
From hence it was emergent, That Saint Gregory Nyssen, the Brother of Saint Basil, (Whom Honoris causâ nomino,) declared Christianity to be, the Imitation of God. Which afterwards, the Greek Church tied up,
The ground is, Man was made by God, after the Image, and Likeness of God, Gen. 1. 26. And therefore, our work in our lapsed Condition, is, to perfect and imbellish this Image in us, by conforming our selves, through God's Grace, every day more and more, in likeness, to him:
The ground is, Man was made by God, After the Image, and Likeness of God, Gen. 1. 26. And Therefore, our work in our lapsed Condition, is, to perfect and embellish this Image in us, by conforming our selves, through God's Grace, every day more and more, in likeness, to him:
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as it is in the Original hue, and return'd by the Vulgar Latin, NONLATINALPHABET, Sanctitate Veritatis, the Holiness of Truth. And a good Man is called, by a new Word, NONLATINALPHABET, holy, from NONLATINALPHABET, colo, veneror, I worship, I honour;
as it is in the Original hue, and returned by the vulgar Latin,, Sanctitude Veritatis, the Holiness of Truth. And a good Man is called, by a new Word,, holy, from, Colo, veneror, I worship, I honour;
Circumspicite dùm, nè quis nostro Auceps Sermoni sit; Enimverò sunt qui auribus Aucupium faciunt; simplices at { que } incautos ex insidiis adoriuntur.
Circumspicite dùm, nè quis nostro Auceps Sermon sit; Enimverò sunt qui auribus Aucupium faciunt; simplices At { que } incautos ex insidiis adoriuntur.
and lie here ambushing, to catch and ravish a Word; or, to antedate the Sense. Dionysius Areopagita, amongst other Excellencies in Christ, holds up before us for our Imitation, his NONLATINALPHABET;
and lie Here ambushing, to catch and ravish a Word; or, to antedate the Sense. Dionysius Areopagite, among other Excellencies in christ, holds up before us for our Imitation, his;
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Beloved, Know, as God knows, that these Strange Things, are the Strange Apparitions, Delusions, Inventions of the Devil, and of devilish Enemies. More afterwards.
beloved, Know, as God knows, that these Strange Things, Are the Strange Apparitions, Delusions, Inventions of the devil, and of devilish Enemies. More afterwards.
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St. Gregory Nazianzen gives holy Counsil: Simus ut Christus, quoniam Christus quoque sicut nos. Essiciamur Dii propter ipsum, quoniam ipse quoque propter nos Homo factus est;
Saint Gregory Nazianzen gives holy Council: Simus ut Christus, quoniam Christus quoque sicut nos. Essiciamur Gods propter ipsum, quoniam ipse quoque propter nos Homo factus est;
Vltra homines provehere, Sola Probitas potest; True Holiness, and true Honesty will promote a Man beyond a Man. St. Dorotheus names the holy men of old,
Vltra homines provehere, Sola Probity potest; True Holiness, and true Honesty will promote a Man beyond a Man. Saint Dorotheus names the holy men of old,
thus, S S. Antonium, Pachomium, Macarium, caeterosque Deiferos Patres: holy Antonius, Pachomius, Macarius, and the rest of the Fathers that carried God in them.
thus, S S. Antonium, Pachomium, Macarius, caeterosque Deiferos Patres: holy Antonius, Pachomius, Macarius, and the rest of the Father's that carried God in them.
Anastasius Synaita, that strict-liv'd Patriarch of Antioch, entitles such persons, quodammodò veluti Christos in Divinitate simul & Humanitate: after a sort, christs;
Anastasius Synaita, that strict-lived Patriarch of Antioch, entitles such Persons, quodammodò Veluti Christos in Divinitate simul & Humanitate: After a sort, Christ's;
as partaking both of the Divine and Humane Nature. Acknowledge St. Peter's Phrase, 2 Pet. 1. 4. Partakers of the Divine Nature. Expediam Verbo. In a word.
as partaking both of the Divine and Humane Nature. Acknowledge Saint Peter's Phrase, 2 Pet. 1. 4. Partakers of the Divine Nature. Expediam Verbo. In a word.
It is the Holy Ghost Himself, that dwels in the righteous Heart, by an abode much remote from his common abiding with us, per Essentiam, Praesentiam, Potentiam, by his Essence, Presence, Power.
It is the Holy Ghost Himself, that dwells in the righteous Heart, by an Abided much remote from his Common abiding with us, per Essentiam, Praesentiam, Potentiam, by his Essence, Presence, Power.
and more intimate, by Possession; than the most good God, to his, by Communication; who hath more manifested himself to us, in his Works of Mercy, than of his Justice. And Grace, the Instrument of the Holy Ghost, is more honourably born,
and more intimate, by Possession; than the most good God, to his, by Communication; who hath more manifested himself to us, in his Works of Mercy, than of his justice. And Grace, the Instrument of the Holy Ghost, is more honourably born,
We are God's Workmanship, more excellently in respect of the new and inward Man. And Good works, (good in order to our Supernatural End,) cannot be wrought without Grace; which Source or Fountain, is only correspondent,
We Are God's Workmanship, more excellently in respect of the new and inward Man. And Good works, (good in order to our Supernatural End,) cannot be wrought without Grace; which Source or Fountain, is only correspondent,
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The Apostle clears and illuminates it farther, 2 Cor. 5. 17. and Gal. 6. 15. In both which places, he calls a regenerate Soul, novam Creaturam, a new Creature.
The Apostle clears and illuminates it farther, 2 Cor. 5. 17. and Gal. 6. 15. In both which places, he calls a regenerate Soul, novam Creaturam, a new Creature.
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These Positions therefore, asserted by the Apostle, ye shall understand of Creation in genere moris, in regard of our first Conversion and Justification. For, the first Grace being given without any precedent Works of Grace, is made,
These Positions Therefore, asserted by the Apostle, you shall understand of Creation in genere moris, in regard of our First Conversion and Justification. For, the First Grace being given without any precedent Works of Grace, is made,
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Gratia non creatur, sed educitur supernaturaliter ex potentia Subjecti in quo Spiritus sanctus inhabitat: Sicut & aliae Formae supernaturales, Visio Dei, Lumen gloriae, & hujusmodi.
Gratia non creature's, sed educitur supernaturaliter ex potentia Subject in quo Spiritus Sanctus inhabitat: Sicut & Others Formae supernaturals, Visio Dei, Lumen Glory, & hujusmodi.
Should I, a reasonable Creature, hear men that Profess and Preach God, and his only Son Christ Iesus, together with the holy Spirit, the Sanctifier of Souls, three Persons,
Should I, a reasonable Creature, hear men that Profess and Preach God, and his only Son christ Iesus, together with the holy Spirit, the Sanctifier of Souls, three Persons,
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as if the Pulpit Men came even now from Heaven,) of Humility, Continency, Temperance, Contentedness, Guiding of my Tongue, Charity, Peace, and other things of that Feather;
as if the Pulpit Men Come even now from Heaven,) of Humility, Continency, Temperance, Contentedness, Guiding of my Tongue, Charity, Peace, and other things of that Feather;
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and bringing about at every half-turn, our glorious Gad, (for, so they call him,) Iesus Christ, the Saints, the humble Soul, let a going with a notable Aspiration; he was a pretious, Man;
and bringing about At every half-turn, our glorious Gad, (for, so they call him,) Iesus christ, the Saints, the humble Soul, let a going with a notable Aspiration; he was a precious, Man;
And should I find, after a most accurate search, eosdem numericè, the very same Men, down from the high-place, to be in their Actions, most high and haughty-minded, and proud as Lucifer; most lustful, and effeminate;
And should I find, After a most accurate search, eosdem numericè, the very same Men, down from the highplace, to be in their Actions, most high and haughty-minded, and proud as Lucifer; most lustful, and effeminate;
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How could these Polygeneous Men, thus giving the ly to themselves, cement or soder Hiatum hunc, this prodigious Chasm or gaping betwixt the Word and Work; being as wide as Hell-Mouth, towards the World? And might not I, with great reason, larum it to the Clouds, that all their spangled Appearance, is nought but Infula Sanctitatis, Probitatis Tiara, an outward Priestly Head-Ornament of Holiness;
How could these Polygeneous Men, thus giving the lie to themselves, cement or solder Hiatum hunc, this prodigious Chasm or gaping betwixt the Word and Work; being as wide as Hell-Mouth, towards the World? And might not I, with great reason, alarm it to the Clouds, that all their spangled Appearance, is nought but Infula Sanctitatis, Probitatis Tiara, an outward Priestly Head-Ornament of Holiness;
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a Roman, or Persian Dress? and that themselves are notoriously more hurtfull, than those old heathenish fumosae Imagines, quae stabant in Larario, smokie Images,
a Roman, or Persian Dress? and that themselves Are notoriously more hurtful, than those old Heathenish fumosae Imagines, Quae Stood in Larario, smoky Images,
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or Images black with smoak, that stood still, as they were set in the House-Chappel, and did not pervert the People, either with False Doctrin, or with Evil Example; but only, stood quietly to be worshiped,
or Images black with smoke, that stood still, as they were Set in the House-Chappel, and did not pervert the People, either with False Doctrine, or with Evil Exampl; but only, stood quietly to be worshipped,
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as the Fools their worshipers had set them? Might not I say, That these Woodden Preachers are as like the savorykeeping Salt of the Earth, as those useless fallings away of the Wood exercised with the Saw? Might I not justly fire at them with a Sarcasme; O sad and bad Conclusion of their Ah Lord, Dear Father, Holy God, Father —;
as the Fools their worshippers had Set them? Might not I say, That these Wooden Preachers Are as like the savorykeeping Salt of the Earth, as those useless fallings away of the Wood exercised with the Saw? Might I not justly fire At them with a Sarcasm; O sad and bad Conclusion of their Ah Lord, Dear Father, Holy God, Father —;
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of all their speaking good in the Scotch Tone, and their praying God to do good to this People? O Images of Wax, such as Witches abuse to mischievous Ends;
of all their speaking good in the Scotch Tone, and their praying God to do good to this People? Oh Images of Wax, such as Witches abuse to mischievous Ends;
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Might I not righteously compare these Men of Clouts, with the Religious Mountebank in Bromiardus: who kneeling to the Priest in Confession, confessed his sins with an humble Mouth, sighed, groaned, look't pitifully,
Might I not righteously compare these Men of Clouts, with the Religious Mountebank in Bromiardus: who kneeling to the Priest in Confessi, confessed his Sins with an humble Mouth, sighed, groaned, looked pitifully,
in the which, he pronounced with a voice fram'd to the Matter, me a Sinner, and continued knocking at the Door of his Heart with one Hand, his righteous Hand, as if he would have beaten down the Door, House, & all;
in the which, he pronounced with a voice framed to the Matter, me a Sinner, and continued knocking At the Door of his Heart with one Hand, his righteous Hand, as if he would have beaten down the Door, House, & all;
with his other Hand, his Vnrighteous hand, pick't the Priests Pocket, and got away his Purse? Sincere Devotion, and true Holiness, I truly and sincerely honour,
with his other Hand, his Unrighteous hand, picked the Priests Pocket, and god away his Purse? Sincere Devotion, and true Holiness, I truly and sincerely honour,
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As to the perfect Law of God, there must appliably rebound, and resound, on the Preacher's part, a perfect Life: so likewise, this perfect Law, must ber perfectly preached; and the Sacraments, and Ordinances of God,
As to the perfect Law of God, there must appliably rebound, and resound, on the Preacher's part, a perfect Life: so likewise, this perfect Law, must ber perfectly preached; and the Sacraments, and Ordinances of God,
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Hence St. Paul 1 Cor. 4. 2. exacts NONLATINALPHABET, of every Steward of God's Word, and Mysteries, that he be found NONLATINALPHABET, faithfull; found, when assaulted by Triall.
Hence Saint Paul 1 Cor. 4. 2. exacts, of every Steward of God's Word, and Mysteres, that he be found, faithful; found, when assaulted by Trial.
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Domus Dei, saith Saint Austin, credendo fundatur, sperando erigitur, diligendo perficitur; The Temple of God in the Soul, is founded by Faith, wall'd up with Hope, and the Covering is Charity.
Domus Dei, Says Saint Austin, credendo fundatur, Sperando erigitur, diligendo perficitur; The Temple of God in the Soul, is founded by Faith, walled up with Hope, and the Covering is Charity.
And Rabbi Eleazar, in the Zohar, fables to the World, under the patronage of Tradition, that when God made this grand Machin, he did of purpose leave a hole in the North. Except the Rabbin Prophesied, that the Preachers of the Gospell in the North, should,
And Rabbi Eleazar, in the Zohar, fables to the World, under the patronage of Tradition, that when God made this grand Machin, he did of purpose leave a hold in the North. Except the Rabbin Prophesied, that the Preachers of the Gospel in the North, should,
How prompt are we, and how easy is it, to palliate a true Doctrine; or, to skin a false one over with Hypocrisie? To leave a Doctrine like those half-form'd Creatures, which the fat slime of Nile produceth, aided by the Sun? to vomit up whole Flouds of Contradiction, as the Whale's Head throws up water? to stuff up a Sermon with holy words, as with soft feathers? or dress it up like a lure which cals the Haulke,
How prompt Are we, and how easy is it, to palliate a true Doctrine; or, to skin a false one over with Hypocrisy? To leave a Doctrine like those half-formed Creatures, which the fat slime of Nile Produceth, aided by the Sun? to vomit up Whole Floods of Contradiction, as the Whale's Head throws up water? to stuff up a Sermon with holy words, as with soft Feathers? or dress it up like a lure which calls thee Haulke,
Is not the Fool's Coat, Vestis illusa flosculis, a Garment bearing and wearing more of Colour than of Comeliness? such a gawdy Thing is Oratio flosculis intertexta, intorta Calamistris, a flowry,
Is not the Fool's Coat, Clothing illusa flosculis, a Garment bearing and wearing more of Colour than of Comeliness? such a Gaudy Thing is Oratio flosculis intertexta, intorta Calamistris, a flowery,
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a Sermon made up into a Fardle of holy words of several purls and curls and colours.) To shew Truth as in a Glimpse, or moving like a Worm by Undulation; and hardly able,
a Sermon made up into a Firkin of holy words of several purls and curls and colours.) To show Truth as in a Glimpse, or moving like a Worm by Undulation; and hardly able,
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but with fetches and pulls, to draw the Tail after the Head? To raise an old Truth, like the Shape of a fair Plant, or Flower in a Glass, and suddenly to draw the Flame or Candle away,
but with Fetches and pulls, to draw the Tail After the Head? To raise an old Truth, like the Shape of a fair Plant, or Flower in a Glass, and suddenly to draw the Flame or Candle away,
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and see dissemblingly, plain Truth, divine Truth, sink with plummets at her heels? To speak irreverently, and wickedly of holy and reverend Things: when we might humbly acknowledge our Error, our Delinquency;
and see dissemblingly, plain Truth, divine Truth, sink with plummets At her heels? To speak irreverently, and wickedly of holy and reverend Things: when we might humbly acknowledge our Error, our Delinquency;
For, when the Mind by the help of our Vertuous Habits and actuall Grace, doth operate or work, according to the Rules and Dictates of right Reason, honest Things; we go rowing and failing.
For, when the Mind by the help of our Virtuous Habits and actual Grace, does operate or work, according to the Rules and Dictates of right Reason, honest Things; we go rowing and failing.
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Hast thou not learn'd yet, what it is to send away to Hell, Souls by whole Shoals? Souls, for the which Christ dyed? Do'st thou not know, what a Soul is? Or can'st thou make a Soul? a Soul, wherein there is fairly Character'd the Divinity, the Spiritualitie of God;
Hast thou not learned yet, what it is to send away to Hell, Souls by Whole Shoals? Souls, for the which christ died? Dost thou not know, what a Soul is? Or Canst thou make a Soul? a Soul, wherein there is fairly Charactered the Divinity, the Spirituality of God;
the Unity of the divine Essence, the Trinity of the divine Persons; the Generation of the Son, the Procession of the holy Ghost? Hither Divines commonly come. But I cannot rest here.
the Unity of the divine Essence, the Trinity of the divine Persons; the Generation of the Son, the Procession of the holy Ghost? Hither Divines commonly come. But I cannot rest Here.
A Soul, wherein there is an Evident Character of the Incarnation of the second Person, the Divine Word; when our Will, the second Faculty of our Souls, is conceived in our Words, and made,
A Soul, wherein there is an Evident Character of the Incarnation of the second Person, the Divine Word; when our Will, the second Faculty of our Souls, is conceived in our Words, and made,
as it were, incarnate in our Deeds; a Man's invisible Will, being made visible in his Actions; far otherwise than his Understanding or Memory? the Prophet Psal. 22. 20. calls his Soul his Darling, his Dearling.
as it were, incarnate in our deeds; a Man's invisible Will, being made visible in his Actions; Far otherwise than his Understanding or Memory? the Prophet Psalm 22. 20. calls his Soul his Darling, his Darling.
The Chaldee., Spiritum Corporis mei, the Spirit of my Body. The Septuagint, NONLATINALPHABET, my onlybegotten. Aquila, NONLATINALPHABET, my long-Liver. Symmachus, in the abstract, NONLATINALPHABET, my lonelinesse, that will soon be totally Abstracted from the World.
The Chaldee., Spiritum Corporis mei, the Spirit of my Body. The septuagint,, my onlybegotten. Aquila,, my long-Liver. Symmachus, in the abstract,, my loneliness, that will soon be totally Abstracted from the World.
St. Hierome, solitariam meam, my Solitary Soul. The Soul, which thou so murderously destroyest, is the poor Mans Darling, his onelyone, the Spirit of his Body, his onely-begotten, his lone-Liver, his loneliness, his solitahy Soul. Murder, Murder, a a more horrible Murder was never committed.
Saint Jerome, solitariam meam, my Solitary Soul. The Soul, which thou so murderously destroyest, is the poor men Darling, his onelyone, the Spirit of his Body, his only-begotten, his lone-Liver, his loneliness, his solitahy Soul. Murder, Murder, a a more horrible Murder was never committed.
Do'st thou not fear, that such a departed Soul will quasi Vmbra te persequi, Ghost-haunt thee? Where is now thy supernatural Principle, that should move within thee? How wilt thou crutch it up, that thou art a Christian? If thou art, awake the Christian in thee. I could weep the rest.
Dost thou not Fear, that such a departed Soul will quasi Vmbra te persequi, Ghost-haunt thee? Where is now thy supernatural Principle, that should move within thee? How wilt thou crutch it up, that thou art a Christian? If thou art, awake the Christian in thee. I could weep the rest.
O my God, deliver my Soul from the Sword, my Darling from the power of the Dog NONLATINALPHABET, (the Septuagint read it so) from the two-hand Sword, or, the Sword that is edg'd on both sides.
O my God, deliver my Soul from the Sword, my Darling from the power of the Dog, (the septuagint read it so) from the two-hand Sword, or, the Sword that is edged on both sides.
Was my Soul, my Darling, my onely-one, the Spirit of my Body, my only-begotten, my lone-Liver, my loneliness my solitary Soul, ordain'd for an other Mans Belly;
Was my Soul, my Darling, my onelyone, the Spirit of my Body, my onlybegotten, my lone-Liver, my loneliness my solitary Soul, ordained for an other men Belly;
Which Man, when his Belly has done with my Soul, will throw it away to the Dog, the Devil? Agnosco Discipulum Haereticorum antiquorum, Thou art a Scholar of the ancient Hereticks; For, in respect of their Soul-marketing, the old Romans, saith Lampridius, contumeliously calld'd Christum, Christ; Chrestum, from the Greek Word NONLATINALPHABET, profitable. Here Ends the Rapture.
Which Man, when his Belly has done with my Soul, will throw it away to the Dog, the devil? Agnosco Disciple Haereticorum Antiquorum, Thou art a Scholar of the ancient Heretics; For, in respect of their Soul-marketing, the old Roman, Says Lampridius, contumeliously callded Christ, christ; Chrestum, from the Greek Word, profitable. Here Ends the Rapture.
Matth. 2. 1. where the Greek hath NONLATINALPHABET the Latin, Magi, the Engiish, Wise Men; and where the Syriack, Arabick, Egyptiack or Coptick, with other Oriental Translations, (the Languages of which, either by a right Line, or side-wayes, come of the Hebrew, ) say the same Thing,
Matthew 2. 1. where the Greek hath the Latin, Magi, the Engiish, Wise Men; and where the Syriac, Arabic, Egyptian or Coptic, with other Oriental Translations, (the Languages of which, either by a right Line, or sideways, come of the Hebrew,) say the same Thing,
yea, the Persian-Gospel-Word is Magusan, wise men; (only the Ethiopick is pleas'd with a Name caught from their outward Act of Service; which is, Adoratores; Worshipers;) Munster in his Hebrew Gospel, which he obtrudeth to us as the NONLATINALPHABET of Saint Matthew, dresses them in the Word mecassephim, praestigiatores, Iuglers or Enchanters. Art not thou in the Cause, O thou Blazing-Star of the pulpit;
yea, the Persian-Gospel-Word is Magusan, wise men; (only the Ethiopic is pleased with a Name caught from their outward Act of Service; which is, Adoratores; Worshippers;) Munster in his Hebrew Gospel, which he obtrudeth to us as the of Saint Matthew, Dresses them in the Word mecassephim, praestigiatores, Jugglers or Enchanter's. Art not thou in the Cause, Oh thou Blazing star of the pulpit;
for thy Iugglings; that pious, wise, and learned Men, who have most faithfully followed the Star of the East, are sensured to be (as thou art) Iugglers?
for thy Jugglings; that pious, wise, and learned Men, who have most faithfully followed the Star of the East, Are sensured to be (as thou art) Jugglers?
and that, for Example, the Soul of Abel flew from him into Seth; (I suppose, it pearch't some where by the way,) and from out of Seth, by another and an other flight, into Moses. The Pythagorean NONLATINALPHABET,
and that, for Exampl, the Soul of Abel flew from him into Seth; (I suppose, it parched Some where by the Way,) and from out of Seth, by Another and an other flight, into Moses. The Pythagorean,
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or, Transmigation of Souls, joyned with the Platonicall NONLATINALPHABET, or, frequent Renascency, had evened this way for the Iew. And Pride made Iulian, though not a Iew, yet a Philosophicall Pythagorean; who conceived that his little Body was fill'd with great Alexander's Soul. And now, to make a perfect Diapason, and agreement of Voices,
or, Transmigation of Souls, joined with the Platonical, or, frequent Renascency, had evened this Way for the Iew. And Pride made Iulian, though not a Iew, yet a Philosophical Pythagorean; who conceived that his little Body was filled with great Alexander's Soul. And now, to make a perfect Diapason, and agreement of Voices,
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For, had'st thou not, I should have confidently retorted, That there must be truly, The Spirit of Truth in some true Spirit, to decide the great Differences betwixt thee and others, cùm res caleat, utrobique velis furori permissis;
For, Hadst thou not, I should have confidently retorted, That there must be truly, The Spirit of Truth in Some true Spirit, to decide the great Differences betwixt thee and Others, cùm Rest caleat, Utrobique velis furori permissis;
and furnish out other Parts, which concern, prepare and order the Means. And those Parts must, according to God's usual Order of Working, and to the measure of Reason, be more curious in their provision for Generals, than for Particulars: those being more pretious.
and furnish out other Parts, which concern, prepare and order the Means. And those Parts must, according to God's usual Order of Working, and to the measure of Reason, be more curious in their provision for Generals, than for Particulars: those being more precious.
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That, because the variety of Readings in holy Scripture, is wonderfull, as it abundantly appears in the Iewish Masoret; and the Margent is oft-times more divine than the Text:
That, Because the variety of Readings in holy Scripture, is wonderful, as it abundantly appears in the Jewish Masoret; and the Margin is ofttimes more divine than the Text:
There was a great Contest betwixt the Church of God, and hereticall Nestorius, which first thickned from a Question, Whether or no the Virgin Mary should be called Deipara, she Mother of God? The Controversie wheeled in this, That the Church called her NONLATINALPHABET, the Mother of God; Nestorius called her, NONLATINALPHABET, the Daughter of God, (he meant, the adopted Daughter ) or,
There was a great Contest betwixt the Church of God, and heretical Nestorius, which First thickened from a Question, Whither or no the Virgae Marry should be called Deipara, she Mother of God? The Controversy wheeled in this, That the Church called her, the Mother of God; Nestorius called her,, the Daughter of God, (he meant, the adopted Daughter) or,
Betwixt the Nicen Term, NONLATINALPHABET, consubstantiall, or, of the same substance, and the Term of the Arians, NONLATINALPHABET, of the like Essence or substonce;
Betwixt the Nicene Term,, consubstantial, or, of the same substance, and the Term of the Arians,, of the like Essence or substonce;
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Howsoever, Be sure to keep in mind, That the Devill was known of all the Fathers, by the name of God's Ape. Dionysius Areopagita stiles God NONLATINALPHABET, a Vnity subsisting after a threefold manner, or, an Essence having three Hypostases or Subsistences.
Howsoever, Be sure to keep in mind, That the devil was known of all the Father's, by the name of God's Ape. Dionysius Areopagite stile God, a Unity subsisting After a threefold manner, or, an Essence having three Hypostases or Subsistences.
And such an Vnity, such an Essence, God is, yea, the sacred Trinity is called by St. Gregory Nazianzen, NONLATINALPHABET, one Torch or Light, shining with a treble Flame.
And such an Unity, such an Essence, God is, yea, the sacred Trinity is called by Saint Gregory Nazianzen,, one Torch or Light, shining with a triple Flame.
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That this might be, in some sort, imitated by the Devil, he gave his chief Oracles, ex Tripode, from out of a certain rich Stool, or, Vessel, which being one, had three Feet, on which it stood.
That this might be, in Some sort, imitated by the devil, he gave his chief Oracles, ex Tripod, from out of a certain rich Stool, or, Vessel, which being one, had three Feet, on which it stood.
There are admirable Matters delivered by Authors, of large Souls, and deep Brests; wherein Antichrist the Devils Darling, and of all his Children the most like to him,
There Are admirable Matters Delivered by Authors, of large Souls, and deep Breasts; wherein Antichrist the Devils Darling, and of all his Children the most like to him,
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As the Name, Christ, hath a double sense in Scripture, and is taken sometimes properly, for a certain excellent and singular Christ, who is indeed, Iesus Nazarenus Rex Iudaeorum, and the Saviour.
As the Name, christ, hath a double sense in Scripture, and is taken sometime properly, for a certain excellent and singular christ, who is indeed, Iesus Nazarene Rex Jews, and the Saviour.
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sometimes commonly, for all those, betwixt Christ and whom there interveneth a likeness, quantum ad unctionem; in which consideration, Prophets, Kings,
sometime commonly, for all those, betwixt christ and whom there interveneth a likeness, quantum ad unctionem; in which consideration, prophets, Kings,
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For, the word, Christ, signifyeth anointed. So also, the Name, Antichrist, passeth sometimes in Scripture, under a proper sense, for a certain egregious and professed Enemy of Christs;
For, the word, christ, signifieth anointed. So also, the Name, Antichrist, passes sometime in Scripture, under a proper sense, for a certain egregious and professed Enemy of Christ;
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for your Messias, say many of the antient Commentatours; and whom the Scripture pourtraits out to us, in a large and plain shape, 2 Thess. 2. in the middle of the Chapter.
for your Messias, say many of the ancient Commentators; and whom the Scripture portraits out to us, in a large and plain shape, 2 Thess 2. in the middle of the Chapter.
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And sometimes the name, Antichrist, is wryed and warp't into a common and less proper acception, and signifies all, that any way set themselves against, resist & impugn Christ, though not formaliter as Christ;
And sometime the name, Antichrist, is wried and warped into a Common and less proper acception, and signifies all, that any Way Set themselves against, resist & impugn christ, though not formaliter as christ;
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As if he had said, ye have heard, that NONLATINALPHABET, the Antichrist shall come; and now, though he, the chief Antichrist, the head Villane of all, be not yet come;
As if he had said, you have herd, that, the Antichrist shall come; and now, though he, the chief Antichrist, the head Villain of all, be not yet come;
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And Aquinas saith truly of Antichrist, in eo Diabolus quasi malitiam suam ducet ad Caput, per modum, quo dicitur aliquis ad Caput, suum propositum ducere, cùm illud perfecerit;
And Aquinas Says truly of Antichrist, in eo Diabolus quasi Malitiam suam ducet ad Caput, per modum, quo dicitur aliquis ad Caput, suum propositum ducere, cùm illud perfecerit;
The Devil shall bring his malice to a Head in Antichrist, that Aggregate of Malice and Mischief, after the Manner as one is said to bring his purpose to a Head, when he hath effected it.
The devil shall bring his malice to a Head in Antichrist, that Aggregate of Malice and Mischief, After the Manner as one is said to bring his purpose to a Head, when he hath effected it.
in a special mauner, to be filled with him. And familiar Spirits, mentioned 2 Kings 21. 6. have their name from the Hebrew Word Ob, signifying a Bottle. For, the person possessed with an Evil Spirit, oft swels in the Bellie as a Bottle, and the Spirit speaketh from his Bellie with a low-fetc'd and hollow Voice, in imitation of God's Inspirations, and secret talkings with us within us.
in a special manner, to be filled with him. And familiar Spirits, mentioned 2 Kings 21. 6. have their name from the Hebrew Word Ob, signifying a Bottle. For, the person possessed with an Evil Spirit, oft Swells in the Belly as a Bottle, and the Spirit speaks from his Belly with a low-fetced and hollow Voice, in imitation of God's Inspirations, and secret talkings with us within us.
They whose Images or Gods they were, did consult with them, as Pagans did with their Oracles, de praesentibus ignotis, aut de futuris contingentibus, concerning things for the present, unknown,
They whose Images or God's they were, did consult with them, as Pagans did with their Oracles, de praesentibus ignotis, Or de futuris contingentibus, Concerning things for the present, unknown,
To this known End of Knowing, they were made, saith Aben Ezra, by Astrologers, under certain Constellations, containing and transmitting heavenly Influences, whereby they were enabled to speak. A word to the Learned.
To this known End of Knowing, they were made, Says Ben Ezra, by Astrologers, under certain Constellations, containing and transmitting heavenly Influences, whereby they were enabled to speak. A word to the Learned.
This of the Rabbin is a strange Thesis. First, Because Creatures, not entitled to Speech by the Influence of God's fundamentall Ordinance, can never be ennobled with speaking, by the aid of secundary Influencies depending upon it. (Art certainly, wadeth far in this Business;
This of the Rabbin is a strange Thesis. First, Because Creatures, not entitled to Speech by the Influence of God's fundamental Ordinance, can never be ennobled with speaking, by the aid of secondary Influences depending upon it. (Art Certainly, wadeth Far in this Business;
the business and endeavour of Art, being to imitate Nature. ) Secondly, Because Constellations are not infallible Helps, or Directions; For like Constellations, doe not alwayes, or ordinarily, produce like Dispositions, or Works. The Devil taught them to speak, not the Constellation. Zach. 10. 2. The Idols have spoken vanity.
the business and endeavour of Art, being to imitate Nature.) Secondly, Because Constellations Are not infallible Helps, or Directions; For like Constellations, do not always, or ordinarily, produce like Dispositions, or Works. The devil taught them to speak, not the Constellation. Zach 10. 2. The Idols have spoken vanity.
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In the Original, for The Idols, it is The Teraphims. Gen. 31. 30. Laban speaks thus to Jacob, Wherefore hast thou stolen my Gods? In the Hebrew, my Teraphims. And in the mid'st of other reasons,
In the Original, for The Idols, it is The Teraphim. Gen. 31. 30. Laban speaks thus to Jacob, Wherefore hast thou stolen my God's? In the Hebrew, my Teraphim. And in the midst of other Reasons,
why Rachel stole away her Fathers Teraphims, or Images, this holds up the head, (and the Fathers give it for a chief-one,) That Laban might not by his consulting with them, learn which way Jacob had fled.
why Rachel stole away her Father's Teraphim, or Images, this holds up the head, (and the Father's give it for a chief-one,) That Laban might not by his consulting with them, Learn which Way Jacob had fled.
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And many speak from Pulpits, but not with a right Spirit. And their Lifes dead even the Truth and Good they speak, leaving them like the Image in Davidi Bed, 1 Sam. 19. 16. Which the Septuagint render NONLATINALPHABET, Statues representing a dead man,
And many speak from Pulpits, but not with a right Spirit. And their Life's dead even the Truth and Good they speak, leaving them like the Image in David Bed, 1 Sam. 19. 16. Which the septuagint render, Statues representing a dead man,
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but vain ones, and having no body of a Man; Aquila turns NONLATINALPHABET, Figures or Images: The Chaldee, Psalmenaia, Representations or Liknesses. O this mock-Godliness;
but vain ones, and having no body of a Man; Aquila turns, Figures or Images: The Chaldee, Psalmenaia, Representations or Likenesses. O this mock-Godliness;
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There was scarce any antient ceremony of the Iews, any chief passage or description of the old Testament, which the Devil had not filch't & privatly convey'd into his Temples;
There was scarce any ancient ceremony of the Iews, any chief passage or description of the old Testament, which the devil had not filched & privately conveyed into his Temples;
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wherein his idolatrous worshippers kept their common Rendezvouz. The Primitive Doctours abound in this Matter. Christ our Lord prescribed the use of Words, in the use of his Sacraments;
wherein his idolatrous worshippers kept their Common Rendezvous. The Primitive Doctors abound in this Matter. christ our Lord prescribed the use of Words, in the use of his Sacraments;
and the Devill in Magick, prescribes words to Witches and Conjurers, bound to him by a Compact; which words pronounced by the Magician and Witch, though they doe not move the Devill ad operandum, to effect their Commands or desires,
and the devil in Magic, prescribes words to Witches and Conjurers, bound to him by a Compact; which words pronounced by the Magician and Witch, though they do not move the devil ad operandum, to Effect their Commands or Desires,
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Set aside your Familiar, and hear me discourse a Point Familiarly. Nothing is more instrumentally dangerous than a glimmering and scanty knowledge, coupled with a Pragmaticall and over-active Brain.
Set aside your Familiar, and hear me discourse a Point Familiarly. Nothing is more instrumentally dangerous than a glimmering and scanty knowledge, coupled with a Pragmatical and overactive Brain.
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I have read in Forestus; of a young Divine in Lovain, who having wrought his active Head into Madness, cried always in the fits and Paroxysmes of his distemper, that he had a Bible in his Head. But I still forget, you have the Spirit, Nugae, Fabulae, you are a Trifler, a Fabler.
I have read in Forestus; of a young Divine in Louvain, who having wrought his active Head into Madness, cried always in the fits and Paroxysms of his distemper, that he had a bible in his Head. But I still forget, you have the Spirit, Nugae, Fables, you Are a Trifler, a Fabler.
Why now rationem turpitudini quasi velum obtendis, you veil your filthiness with reason; (which is, cum ratione insanire, ) yea with the glorious name of the Fountain of Grace, the most holy Spirit.
Why now rationem turpitudini quasi velum obtendis, you veil your filthiness with reason; (which is, cum ratione Insanity,) yea with the glorious name of the Fountain of Grace, the most holy Spirit.
Fie, fie, Hast thou not yet found, that these chattering Pies are full of prattle? And that the Wood then cracks and sings in the fire (O this vain cracking!) when it is not yet throughly kindled? The higher the Star is, the less it appeareth to us.
Fie, fie, Hast thou not yet found, that these chattering Pies Are full of prattle? And that the Wood then cracks and sings in the fire (Oh this vain cracking!) when it is not yet thoroughly kindled? The higher the Star is, the less it appears to us.
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And Franciscus Vatablus, the French Kings professour of the Hebrew Tongue in Paris, carves out the latter part with a more deep impression from the Original, Ex Vestibus auro ocellatis indumentum ejus, her inward clothing is of Garments wrought or Spangled with little Eyes of Gold;
And Francis Vatablus, the French Kings professor of the Hebrew Tongue in paris, carves out the latter part with a more deep impression from the Original, Ex Vestibus auro ocellatis indumentum His, her inward clothing is of Garments wrought or Spangled with little Eyes of Gold;
These bright sparkling Eyes are inward, ever open, and viewing always our secret selves, on the part of our inward infirmities. Of these the Kings Daughter speaks,
These bright sparkling Eyes Are inward, ever open, and viewing always our secret selves, on the part of our inward infirmities. Of these the Kings Daughter speaks,
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And the Stranger-Word Hesebon, Didymus confines to signifie NONLATINALPHABET, cogitation; and returns the sense to flow thus, All the Glory of the Soul, is from the King of good Thoughts,
And the Stranger-Word Heshbon, Didymus confines to signify, cogitation; and returns the sense to flow thus, All the Glory of the Soul, is from the King of good Thoughts,
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while the main Design of the Heart, is privately driven on betwixt God and the Soul in the Soul, in Anima cogitabunda, in the pensive Soul. Certain Grecians, discovered to posterity by St. Hierome in place of ab intus, from within, read, NONLATINALPHABET, from the inward Thoughts. And they are favoured by an old Copy in Vaticano; yea, Missa Sarum, receiving the Text out of that Copy, is applyable;
while the main Design of the Heart, is privately driven on betwixt God and the Soul in the Soul, in Anima cogitabunda, in the pensive Soul. Certain Greeks, discovered to posterity by Saint Jerome in place of ab intus, from within, read,, from the inward Thoughts. And they Are favoured by an old Copy in Vatican; yea, Missa Sarum, receiving the Text out of that Copy, is appliable;
as in the Soul of Christ, there was no breaking off or interruption of Good. I now fetch a reason ex Rei Visceribus, from the very Bowels of the Matter.
as in the Soul of christ, there was no breaking off or interruption of Good. I now fetch a reason ex Rei Visceribus, from the very Bowels of the Matter.
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these wandering Preachers of the Post. Indeed, There were antiently in the Church of God, certain Bishops different from the Chorepiscopi, or village Bishops (whose name was of NONLATINALPHABET or NONLATINALPHABET:) called NONLATINALPHABET, NONLATINALPHABET, saith Zonaras, because they wandred from place to place, ut fideles in officio continerent, that they might keep the faithfull in the performance of their Christian duties:
these wandering Preachers of the Post. Indeed, There were anciently in the Church of God, certain Bishops different from the Chorepiscopi, or village Bishops (whose name was of or:) called,, Says Zonaras, Because they wandered from place to place, ut fideles in Officio continerent, that they might keep the faithful in the performance of their Christian duties:
NONLATINALPHABET, having no proper Chair. But these were not of the Lapwing kind, bald bodyed, long-leg'd, Weak-headed, shewing their white backs in every corner,
, having no proper Chair. But these were not of the Lapwing kind, bald bodied, long-leged, Weak-headed, showing their white backs in every corner,
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NONLATINALPHABET, a Tayl, which puts men in mind of the Kirk, is allyed neerly to NONLATINALPHABET, Vain Lucre. There are also, neer Tyes of Kinred, betwixt the Hebrew words Hable, signifying Vanities, and Chable signifying Ropes; whereof Chebel is the singular number.
, a Tail, which puts men in mind of the Kirk, is allied nearly to, Vain Lucre. There Are also, near Ties of Kindred, betwixt the Hebrew words Able, signifying Vanities, and Chable signifying Ropes; whereof Chebel is the singular number.
The Root is Chabal, signifying ligare, to tye or bind as with a Rope. Wherefore the greatest of Ropes, or, the Sea Rope, is called in our Language, (which attracts and pulls from all other Languages,
The Root is Chabal, signifying Ligare, to tie or bind as with a Rope. Wherefore the greatest of Ropes, or, the Sea Rope, is called in our Language, (which attracts and pulls from all other Languages,
and oft from the Hebrew ) a Cable. By the which we are drawn as with a silken Rope, to learn, That Vanities and Vain Things, as Lucre, Applause, &c. are great drawers; and,
and oft from the Hebrew) a Cable. By the which we Are drawn as with a silken Rope, to Learn, That Vanities and Vain Things, as Lucre, Applause, etc. Are great drawers; and,
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These our Scotch Pharisees have a way beyond the Iewishones in St. Luke Chap. 16. vers. 14. And the Pharisees also, who were covetous, heard al these things, & they derided him.
These our Scotch Pharisees have a Way beyond the Iewishones in Saint Luke Chap. 16. vers. 14. And the Pharisees also, who were covetous, herd all these things, & they derided him.
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But the Iewish Pharisees NONLATINALPHABET or, derided him, by drawing up their Noses into wrinkles, signifying by such contraction of there Noses, that there was no suavis Odor Lucri, sweet smel of Gain, in his Doctrin:
But the Jewish Pharisees or, derided him, by drawing up their Noses into wrinkles, signifying by such contraction of there Noses, that there was no Suavis Odour Lucri, sweet Smell of Gain, in his Doctrine:
which Doctrin our Scotch Pharisees have sophisticated, and set to sale, sub Hasta vendentes. I remember the time when a Minister was Pictured bending, with two Steeples on his shoulders,
which Doctrine our Scotch Pharisees have sophisticated, and Set to sale, sub Spear vendentes. I Remember the time when a Minister was Pictured bending, with two Steeples on his shoulders,
But see now, if it be not egregiously more than a Picture or a Fancy. O Men of the Kirk, Fraudis abundè est, Desist, ye have cozen'd the World enough.
But see now, if it be not egregiously more than a Picture or a Fancy. Oh Men of the Kirk, Fraudis abundè est, Desist, you have cozened the World enough.
And there is a mysterious Coveniency betwixt Scotus, a Scot, living under a dark and cold Climat, and whose heart is also Glacie quasi compede revinctum, hard-frozen like the Northern Waters in the dead of Winter:
And there is a mysterious Coveniency betwixt Scotus, a Scot, living under a dark and cold Climate, and whose heart is also Glacie quasi compede revinctum, hard-frozen like the Northern Waters in the dead of Winter:
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Artemidorus tells, that he knew a Man, who dreamed he had three Eys, and the sequel was, that waking, he found himself struck stark blind, his Eyes did not wake with him,
Artemidorus tells, that he knew a Man, who dreamed he had three Eyes, and the sequel was, that waking, he found himself struck stark blind, his Eyes did not wake with him,
We may say this over again of the Prince of Darkness, without belying the Devil, during the time wherein our Souls are immur'd in these Walls of Flesh.
We may say this over again of the Prince of Darkness, without belying the devil, during the time wherein our Souls Are immured in these Walls of Flesh.
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Christians, If ye think, these Kirk-Elves that show so cleanly, are not Beetle-blind with the love of Dung and Money, totus circumfluat Orbis, ut aequo litem dirimat judicio, let all the world stand about me, and Iudge.
Christians, If you think, these Kirk-Elves that show so cleanly, Are not Beetle-blind with the love of Dung and Money, totus circumfluat Orbis, ut Aequo litem dirimat Judicio, let all the world stand about me, and Judge.
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Matmon, or Mamon in the Hebrew Language, signifies Riches and Treasures, as in the Chaldee, Mammon, or Mammona. And Matmon hath his Origin from taman, in tenebris abdidit, he hath hidden in darkness.
Matmon, or Mammon in the Hebrew Language, signifies Riches and Treasures, as in the Chaldee, Mammon, or Mammon. And Matmon hath his Origin from taman, in tenebris abdidit, he hath hidden in darkness.
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In which respect the crooked Serpent, Iob 26. 13. which in the Vulgar Latin, is Coluber tortuosus, the Snake or Serpent that windeth and turneth many wayes;
In which respect the crooked Serpent, Job 26. 13. which in the vulgar Latin, is Coluber tortuosus, the Snake or Serpent that windeth and turns many ways;
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and which, the Septuagint shape NONLATINALPHABET, the Apostate-Dragon, Symmachus paints with dark Colours, NONLATINALPHABET, the Serpent that shuts up Treasures,
and which, the septuagint shape, the Apostate-Dragon, Symmachus paints with dark Colours,, the Serpent that shuts up Treasures,
And the Septuagint give fine Gold, 28. 15. NONLATINALPHABET, conclusure, or shutting up, yea, the Hebrew Word Kelai, Is. 32. 7. Th• Churle, genuinly signifies concludentem, one shutting up, from Kala, conclusit, he hath shut up.
And the septuagint give fine Gold, 28. 15., conclusure, or shutting up, yea, the Hebrew Word Kelai, Is. 32. 7. Th• Churl, genuinely signifies concludentem, one shutting up, from Kala, conclusit, he hath shut up.
Speak VVorld, have not these Cloak't-Harpies turn'd Stolen Goods into Hidden Treasures? and have they not run with St. Hierom in his derivation, according to whom, the Chaldean Mammona, cast back into his Ingredients, is min mona, signifying, from Violence? Have these covetous Preachers, these lovers of Darkness, perfectly Preached the perfect Law of God;
Speak World, have not these Cloak't-Harpies turned Stolen Goods into Hidden Treasures? and have they not run with Saint Hieronymus in his derivation, according to whom, the Chaldean Mammon, cast back into his Ingredients, is min mona, signifying, from Violence? Have these covetous Preachers, these lovers of Darkness, perfectly Preached the perfect Law of God;
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This was the Bishop. Speedily after, and before the Sun had ran with all his hast through the twelve signs of the Zodiack, she brought into the light another Boy, the Prebend. To him,
This was the Bishop. Speedily After, and before the Sun had ran with all his haste through the twelve Signs of the Zodiac, she brought into the Light Another Boy, the Prebend. To him,
That was the poor Curat, living under the severe Impropriator. To him (having already given away Lands and Houses) she freely gave in a manner, the Wallet behind the Door;
That was the poor Curate, living under the severe Impropriator. To him (having already given away Lands and Houses) she freely gave in a manner, the Wallet behind the Door;
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And, to know, if this last Boy, this Child of Pain and Trouble, hath not shifted for himselfe; aske all his poor Brethren; ask the very people, qui eum adeò depexum dederunt, that have so trim'd him up, and plyed him with Resocillations.
And, to know, if this last Boy, this Child of Pain and Trouble, hath not shifted for himself; ask all his poor Brothers; ask the very people, qui Eum adeò depexum dederunt, that have so trimmed him up, and plied him with Resocillations.
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This fourth Boy hath surely fallen upon the Gospel of the Nazarites, or Hebrew-Gospel; and there found Matth. 6. 11. Mahar, Panem Crastini; Give us this day the bread of the morrow: or, St. Hierom's Note there:
This fourth Boy hath surely fallen upon the Gospel of the nazarites, or Hebrew-Gospel; and there found Matthew 6. 11. Mahar, Bread Crastini; Give us this day the bred of the morrow: or, Saint Hierom's Note there:
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David sings of Persons that were Sceleribus mancipati; the Mancipia, or Slaves of Wickedness, Psal. 53. 5. There were they in great fear, where no fear was; no cause of fear.
David sings of Persons that were Sceleribus mancipati; the Mancipia, or Slaves of Wickedness, Psalm 53. 5. There were they in great Fear, where no Fear was; no cause of Fear.
In the plaining of which Verse, Hesychius calls such timorous and ague-shaken Persons NONLATINALPHABET, and NONLATINALPHABET, Persons fearing vain Noises, and vain Spectres.
In the plaining of which Verse, Hesychius calls such timorous and ague-shaken Persons, and, Persons fearing vain Noises, and vain Spectres.
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And the Hebrews named such Fear, the Fear of a Lye, or, the Fear of an Idol. According to which fashion of Speaking, the Chaldee speaks for David here;
And the Hebrews nam such fear, the fear of a Lie, or, the fear of an Idol. According to which fashion of Speaking, the Chaldee speaks for David Here;
or, as I have hunted them, untill I find them, as the crafty Fox, hung up in the Warren by the Teeth, with Selfe-Industry; amongst the dead Vermin. Beloved;
or, as I have hunted them, until I find them, as the crafty Fox, hung up in the Warren by the Teeth, with Selfe-Industry; among the dead Vermin. beloved;
In the old Orders of Baptism, the Greek, Syriack, Ethiopick, Armenian, and Coptick or Egyptian; the Catechumenus did first publickly make his Abrenunciation of the Devil and all his Works;
In the old Order of Baptism, the Greek, Syriac, Ethiopic, Armenian, and Coptic or Egyptian; the Catechumen did First publicly make his Abrenunciation of the devil and all his Works;
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with his face turn'd towards the West. This done, he brought himselfe about towards the East, and then made as publick Profession of his Faith, in the Words of the Nicen Creed: And for me, (I will speak it aloud, nec me Comprimam, ) Be I fancyed an Energumenus, Competens, Catechumenus, or Neophyt, or what Men of low Knowledge please to scribble me in their Fancies;
with his face turned towards the West. This done, he brought himself about towards the East, and then made as public Profession of his Faith, in the Words of the Nicene Creed: And for me, (I will speak it aloud, nec me Comprimam,) Be I fancied an Energumenus, Competens, Catechumen, or Neophyte, or what Men of low Knowledge please to scribble me in their Fancies;
I will utterly renounce the Devil and all his Works, while our most merciful God continues to me the commerce of Breath betwixt the Air and this my mortal Body; with my Face turn'd towards the North.
I will utterly renounce the devil and all his Works, while our most merciful God continues to me the commerce of Breath betwixt the Air and this my Mortal Body; with my Face turned towards the North.
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Now I make my addresses to the People, the poor plain Hearers of Sermons, which doe praese ferre legem Dei, make a fair appearance of Gods Law. My dearly-Beloved; Ponder it once more:
Now I make my Addresses to the People, the poor plain Hearers of Sermons, which do Praese Far legem Dei, make a fair appearance of God's Law. My dearly-Beloved; Ponder it once more:
Aquila commends it here to you, NONLATINALPHABET, love sincerely. The Septuagint are neer in Sense, NONLATINALPHABET, The Vulgar Latin latins it rightly;
Aquila commends it Here to you,, love sincerely. The septuagint Are near in Sense,, The vulgar Latin Latins it rightly;
VVherein the Septuagint, saith St. Hierom, shewed their faithfull Respects to Ptolomy, Platonizing in the Doctrine of one God: lest he should think that the VVord of God spake of more Gods than one. Symmachus laies it forth, NONLATINALPHABET, worship him purely. O the sweet symphonizing of Interpreters!
Wherein the septuagint, Says Saint Hieronymus, showed their faithful Respects to Ptolemy, Platonizing in the Doctrine of one God: lest he should think that the Word of God spoke of more God's than one. Symmachus lays it forth,, worship him purely. Oh the sweet symphonizing of Interpreters!
It is just therefore, that the Hebrews expresse the Word Tephilah, signifying Prayer, from the Chaldean taphal, interpreted, Copulare, to couple, joyn, make one.
It is just Therefore, that the Hebrews express the Word Tephilah, signifying Prayer, from the Chaldean taphal, interpreted, Copulare, to couple, join, make one.
But by the Preacher's Gloss, the Gloss of a pretended Galilean, flourishing, and growing upon the Ignorance of the People, our Heaven is every day removed farther from us.
But by the Preacher's Gloss, the Gloss of a pretended Galilean, flourishing, and growing upon the Ignorance of the People, our Heaven is every day removed farther from us.
How shall a scattered Soul be swathed up, and succour'd in this Case? For, Plato knowingly calls Man, NONLATINALPHABET, an heavenly Plant; and therefore he wants;
How shall a scattered Soul be swathed up, and succored in this Case? For, Plato knowingly calls Man,, an heavenly Plant; and Therefore he Wants;
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Your way must be the way of the old Saints of God in the Primitive Church. That is the Milkie way, with some Disparity; and leads us to the triumphant Court. Via lact•ae, saith Fromoudus, nihil aliud est, quàm innumerabiles stellarum fixarum Greges, qui cenfuso et pallenti lumine Tractum illum inalbant;
Your Way must be the Way of the old Saints of God in the Primitive Church. That is the Milky Way, with Some Disparity; and leads us to the triumphant Court. Via lact•ae, Says Fromoudus, nihil Aliud est, quàm innumerabiles Stellarum fixarum Greges, qui cenfuso et pallenti lumine Tractum Ilum inalbant;
The old Saints were fixed Stars; but their Light was not confuse, or pale. And the Tract whitened, and enlightned by the Primitive Apostles, and their Disciples, is long. The fixed Stars are unchangeable,
The old Saints were fixed Stars; but their Light was not confuse, or pale. And the Tract whitened, and enlightened by the Primitive Apostles, and their Disciples, is long. The fixed Stars Are unchangeable,
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And therefore, Cleobulus in Plutarch, declares it in a Parable: because the Moon cannot be fitted with a new Coat. The People that doe not constare sibi, stand up to their Principles; can never be fitted with a Religion: Nunc excrescunt in cornua; nunc in Orbem videntur ire:
And Therefore, Cleobulus in Plutarch, declares it in a Parable: Because the Moon cannot be fitted with a new Coat. The People that do not constare sibi, stand up to their Principles; can never be fitted with a Religion: Nunc excrescunt in cornua; nunc in Orbem videntur ire:
Those of the Primitive Descent, and Race, will take thee by the Hand, and lead thee into the way of Salvation. God promised to old Sian, Psal. 132. 16. I will also cloath her Priests with Salvation.
Those of the Primitive Descent, and Raze, will take thee by the Hand, and led thee into the Way of Salvation. God promised to old Sian, Psalm 132. 16. I will also cloth her Priests with Salvation.
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The vulgar Latin accord• Sacerdotes ejus induam Salutari: And the Septuagint, NONLATINALPHABET, But the Chaldee goes off, to return more powerfully: Sacerdotes ejus induam vestibus Redemptionis;
The Vulgar Latin accord• Sacerdotes His induam Salutari: And the septuagint,, But the Chaldee Goes off, to return more powerfully: Sacerdotes His induam vestibus Redemptionis;
when the Passengers joyn themselves with the royal Caravan. Such Doctors will indeed, Praemansum in os inserere, feed thee being a Babe with chewed Meat; but with sound Nourishment. These will conform thee to God's Ordinances, and prepare thee for them by Ordinances of Preparation. These will evidence to thee, that in the old and venerable Times under the Gospel, over the Places in the Temples, where Baptism and the Eucharist were administred, there were hanging Columbae aurcae vel argenteae, the likenesses of Doves in Gold or Silver, to teach emblematically, that the Holy Ghost is given to the worthy Receivers of the Sacraments. If ye object:
when the Passengers join themselves with the royal Caravan. Such Doctors will indeed, Praemansum in os inserere, feed thee being a Babe with chewed Meat; but with found Nourishment. These will conform thee to God's Ordinances, and prepare thee for them by Ordinances of Preparation. These will evidence to thee, that in the old and venerable Times under the Gospel, over the Places in the Temples, where Baptism and the Eucharist were administered, there were hanging Columbae aurcae vel argenteae, the Likenesses of Dove in Gold or Silver, to teach emblematically, that the Holy Ghost is given to the worthy Receivers of the Sacraments. If you Object:
We require therefore a consent of Doctors of both Churches. (the Latin and Greek ) in or about the same Age, by which we shall gather the voice and Doctrine of the Church thenflourishing. To the second Part:
We require Therefore a consent of Doctors of both Churches. (the Latin and Greek) in or about the same Age, by which we shall gather the voice and Doctrine of the Church thenflourishing. To the second Part:
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if we consider them in their Nature or Essence: But if considered in their gracious Accidents, by the which their Nature was greatly perfected, and spiritually beautified and strengthened;
if we Consider them in their Nature or Essence: But if considered in their gracious Accidents, by the which their Nature was greatly perfected, and spiritually beautified and strengthened;
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The consent of the Fathers, is but a signe of Likely-hood or Probability, according to the Philosopher, Probabile est, quod multis sapientibus videtur. And the Doctrine of such is but Dogmaticall. I answer farther:
The consent of the Father's, is but a Signen of Likelihood or Probability, according to the Philosopher, Probabile est, quod multis sapientibus videtur. And the Doctrine of such is but Dogmatical. I answer farther:
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The Devil is called, answerably to many Greek Copies and to the Printed Arabick, and Gospel of St. Matthew in Hebrew, NONLATINALPHABET, Deus, or Balus Stercoreus, the Dung-Hill-God, or Dung, God: and agreeably to many like Names, which the pious Part of old Jews threw upon him and his Temples.
The devil is called, answerably to many Greek Copies and to the Printed Arabic, and Gospel of Saint Matthew in Hebrew,, Deus, or Balus Stercoreus, the Dung-Hill-God, or Dung, God: and agreeably to many like Names, which the pious Part of old jews threw upon him and his Temples.
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The Syriack Paraphrast names him NONLATINALPHABET, that is, (as the Septuagint in the old Testament) NONLATINALPHABET, Dominus Muscarum, the Fly-God, or Lord of Flies. He was the great Master-Fly, that corrupted our Nature.
The Syriac Paraphrast names him, that is, (as the septuagint in the old Testament), Dominus Muscarum, the Fly-God, or Lord of Flies. He was the great Master-Fly, that corrupted our Nature.
And the Devil in his Instruments, rides up to us, as it were, in a Serpentine Motion We know not by his Motion, on which side he will first set upon us.
And the devil in his Instruments, rides up to us, as it were, in a Serpentine Motion We know not by his Motion, on which side he will First Set upon us.
And in his onset, quos conficit Maeandros? how many turnings and windings does he make? The Swarms of Flies, were one of the greatest Plagues of Egypt, Exod. 8. 21. The vulgar Latin affords, Omne genus Muscarum, all kinds of Flyes.
And in his onset, quos conficit Maeandros? how many turnings and windings does he make? The Swarms of Flies, were one of the greatest Plagues of Egypt, Exod 8. 21. The Vulgar Latin affords, Omne genus Muscarum, all Kinds of Flies.
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signifies a mixture or miscellanie, without any kind of separate Specification. Some determine it to wild Boasts, as, Josephus the Jew; and the Chaldee Paraphrast, that interptets it, Mixturam Bestiarum noxiarum, a mixture of hurtfull Beasts;
signifies a mixture or miscellany, without any kind of separate Specification. some determine it to wild Boasts, as, Josephus the Jew; and the Chaldee Paraphrast, that interptets it, Mixturam Bestiarum noxiarum, a mixture of hurtful Beasts;
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as St. Hierom, the Septuagint, and Aquila; who give it, a Miscellany of Flies; For, Aquila lets it fly, NONLATINALPHABET, the Septuagint, NONLATINALPHABET, which is latinized by St. Hierom. Philo the Jew prefers NONLATINALPHABET, Dog-Flies, inferring their impudency, importunity, Doggish biting.
as Saint Hieronymus, the septuagint, and Aquila; who give it, a Miscellany of Flies; For, Aquila lets it fly,, the septuagint,, which is latinized by Saint Hieronymus Philo the Jew prefers, Dog-Flies, inferring their impudence, importunity, Doggish biting.
(yea, Ruffus the Physician alledged by Paulus Aegineta, telleth of them, that they are persvvaded from the dumb persvvasions of their Imagination, they see in the VVater, the very Spectre of the Dog which bit them;) So the Person intoxicated by the Dog-Fly, will not endure the living Water, or the Doctrine of Life; The Dog-Fly, in his thinking, is every where, but where indeed it is.
(yea, Ruffus the physician alleged by Paulus Aegineta, Telleth of them, that they Are persuaded from the dumb persuasions of their Imagination, they see in the VVater, the very Spectre of the Dog which bit them;) So the Person intoxicated by the Dog-Fly, will not endure the living Water, or the Doctrine of Life; The Dog-Fly, in his thinking, is every where, but where indeed it is.
The Witch-Mark; or, the Signe velut inustum Cauterio, given, as it were, with an hot Iron; (let them remember their chief Patron of this abominable Doctrine;) by the which, you shall signally know these devouring Locusts, (with Ira Dei, embroider'd upon their Wings) and hungry Dog-Flies; these venemous Corrupters of the perfect Law of God;
The Witch-Mark; or, the Signen velut inustum Cauterio, given, as it were, with an hight Iron; (let them Remember their chief Patron of this abominable Doctrine;) by the which, you shall signally know these devouring Locusts, (with Ira Dei, embroidered upon their Wings) and hungry Dog-Flies; these venomous Corrupters of the perfect Law of God;
and in the shewing of which, I will hunc tibi eximere scrupulum, unscruple you, and clear it, that they are not unjustly censured by me, as false and profane Teachers;
and in the showing of which, I will hunc tibi eximere scrupulum, unscruple you, and clear it, that they Are not unjustly censured by me, as false and profane Teachers;
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That God makes the Wicked, of purpose to damne them; without any consideration of what they will do, or how behave themselves, as reasonable Creatures,
That God makes the Wicked, of purpose to damn them; without any consideration of what they will do, or how behave themselves, as reasonable Creatures,
This is a most damnable Doctrine; and doth faces Hominibus ad quamcun { que } libidinem praeferre, Vsher men with Torch-light to the wilfull performance of their various Lusts. The ancient Church explodes it.
This is a most damnable Doctrine; and does faces Hominibus ad quamcun { que } libidinem praeferre, Usher men with Torchlight to the wilful performance of their various Lusts. The ancient Church explodes it.
Fulgentius writing to Monimus, condemns it to eternall darkness; Quos praescivit Deus hanc vitam in peccato terminaturos, praedestinavit Supplicio interminabili puniendos;
Fulgentius writing to Monimus, condemns it to Eternal darkness; Quos praescivit Deus hanc vitam in Peccato terminaturos, praedestinavit Supplicio interminabili puniendos;
For, if God excludes not a Man from Salvation in time and in effect, untill the Man effectually and in time forsakes God; then assuredly he rejecteth no Man in Decree and Purpose, but such a one as he foresaw would forsake and reject him. Observe the Ground.
For, if God excludes not a Man from Salvation in time and in Effect, until the Man effectually and in time forsakes God; then assuredly he rejecteth no Man in decree and Purpose, but such a one as he foresaw would forsake and reject him. Observe the Ground.
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and the Thing ruled or regulated by it, You see how this Ignis sopitus, Fire sleeping in Ashes, being stirr'd a little, rises with a flaming Sword and Point, against Heaven, against Scripture, Grace, Reason, righteous Antiquity.
and the Thing ruled or regulated by it, You see how this Ignis sopitus, Fire sleeping in Ashes, being stirred a little, rises with a flaming Sword and Point, against Heaven, against Scripture, Grace, Reason, righteous Antiquity.
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The mishapen Doctrines, that this horrible-one twisted with others, draws after it longo Syrmate, in the long Train, are scarcely to be nam'd amongst Christians;
The Misshapen Doctrines, that this horrible-one twisted with Others, draws After it longo Syrmate, in the long Train, Are scarcely to be named among Christians;
As proclaming God, ( Horresco referees, I tremble in the naming it,) who is 2 Cor. 1. 3. the Father of mercies, and one that hath, Ezech. 18. 32. No pleasure in the death of him that dyeth;
As proclaiming God, (Horresco referees, I tremble in the naming it,) who is 2 Cor. 1. 3. the Father of Mercies, and one that hath, Ezekiel 18. 32. No pleasure in the death of him that Dies;
These are of the Family or Faction of Barthochahas in St. Hierom; Barthochabas Auctor Seditionis Judaicae, stipulam in ore succensam anheliru ventilabat, ut flammas evomere putaretur.
These Are of the Family or Faction of Barthochahas in Saint Hieronymus; Barthochabas Auctor Seditionis Judaicae, stipulam in over succensam anheliru ventilabat, ut Flammas evomere putaretur.
He that compares the Independents with the Presbyterians, compares the Nephilim, or Giants that made others to fall before them, with the Pygmie-Archers on the Towers of Tyre in the Vulgar Translation, Ezech. 27. 11. Which are called also in the first Edition of Aquila, NONLATINALPHABET, Pygmies They were set there,
He that compares the Independents with the Presbyterians, compares the Nephilim, or Giants that made Others to fallen before them, with the Pygmie-Archers on the Towers of Tyre in the vulgar translation, Ezekiel 27. 11. Which Are called also in the First Edition of Aquila,, Pygmies They were Set there,
The Presbyterian Pulpit-Archers, have crawled up to the top of a little Tyre-Learning; But the Giants, undepending of Tyres and Towers, in some of their Doctrines, are wellgrounded upon Scripture-Ground that will never perish;
The Presbyterian Pulpit-Archers, have crawled up to the top of a little Tyre-Learning; But the Giants, undepending of Tires and Towers, in Some of their Doctrines, Are wellgrounded upon scripture-ground that will never perish;
and the Pygmies dare not come down to them on the Ground. The Presbyterians on the Walls of Tyre, cry out, that the Independents are the NONLATINALPHABET of the Septuagint in Isaias, Ch. 13. Seducing Syrens. But the Independents might well send their Cries to the tops of the Towers,
and the Pygmies Dare not come down to them on the Ground. The Presbyterians on the Walls of Tyre, cry out, that the Independents Are the of the septuagint in Isaiah, Christ 13. Seducing Sire's. But the Independents might well send their Cries to the tops of the Towers,
and hollow it to the Pygmies, that the Presbyterians are the NONLATINALPHABET of the Septuagint, the Monsters divided betwixt Men and Asses, and the Satyrs of the English Bible;
and hollow it to the Pygmies, that the Presbyterians Are the of the septuagint, the Monsters divided betwixt Men and Asses, and the Satyrs of the English bible;
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and might plead with reason, that these Asses have formerly drunk up the Moon. The Presbyterian objects, that an Independent was call'd to preach, from behind an O•k; But let the Independent reply, that the Presbyterian was call'd by the Bird in the Ivy-Bush.
and might plead with reason, that these Asses have formerly drunk up the Moon. The Presbyterian objects, that an Independent was called to preach, from behind an O•k; But let the Independent reply, that the Presbyterian was called by the Bird in the Ivy bush.
all things lying obedientially under his Feet. Ye shall quickly then be Undeceiv'd, and perceive a large Difference in Doctrines. The Silk-worm, and the Spider.
all things lying Obediently under his Feet. You shall quickly then be Undeceived, and perceive a large Difference in Doctrines. The Silkworm, and the Spider.
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Now they differ in their working. One of them onely works substantially. The Spider works for his own private end and gain (great gain to gain a little Fly;) The Silk-worm wrought for the Tabernacle and the Altar, and still works.
Now they differ in their working. One of them only works substantially. The Spider works for his own private end and gain (great gain to gain a little Fly;) The Silkworm wrought for the Tabernacle and the Altar, and still works.
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What admirable Helps for the perfect knowing of Gods perfect Law, had the Pagans in the blessed Dayes of the Primitive Church? (As we go, Casaubon denyes the Sybilline Oracles, because they have spoken more plainly,
What admirable Helps for the perfect knowing of God's perfect Law, had the Pagans in the blessed Days of the Primitive Church? (As we go, Casaubon Denies the Sibylline Oracles, Because they have spoken more plainly,
and therefore, he fathers them all upon our Primitive Teachers and Fathers; But he should have understood, that God acts in relieving us, according to our wants;
and Therefore, he Father's them all upon our Primitive Teachers and Father's; But he should have understood, that God acts in relieving us, according to our Wants;
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and the Pagans needed more plain, and more particular Information, than the People of God.) And yet, the Beleevers and Teachers of that perfect Law, were most greatly dishonoured, and brought into Obloquy;
and the Pagans needed more plain, and more particular Information, than the People of God.) And yet, the Believers and Teachers of that perfect Law, were most greatly dishonoured, and brought into Obloquy;
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Which, some think, was occasionally taken from the Words of Christ, delivered Form - wise in the Institution of the Eucharist, Hoc est Corpus meum, This is my Body.
Which, Some think, was occasionally taken from the Words of christ, Delivered From - wise in the Institution of the Eucharist, Hoc est Corpus meum, This is my Body.
That they worshipped the Sun. Which was first blown up and kindled, as some conceive, by reason of their Praying towards the East; as others, by occasion of their Early rising to sing the Praises of Christ.
That they worshipped the Sun. Which was First blown up and kindled, as Some conceive, by reason of their Praying towards the East; as Others, by occasion of their Early rising to sing the Praises of christ.
and false Professors, the Gnosticks. Lastly, That they were the dismal Cause of all the Wars, Earthquakes, Innundations, Pestilences, Famines, and Troubles of those Times.
and false Professors, the Gnostics. Lastly, That they were the dismal Cause of all the Wars, Earthquakes, Inundations, Pestilences, Famines, and Troubles of those Times.
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and vexatious to him, (as beloved by the People for his opening the Scriptures in his Sermons, conformably to the Example of Christ after his Resurrection) and audito nunciantes, speaking by hear-say;
and vexatious to him, (as Beloved by the People for his opening the Scriptures in his Sermons, conformably to the Exampl of christ After his Resurrection) and Audito nunciantes, speaking by hearsay;
When as I am superlatively certain, That the Soul of the accus'd Man abominates the very first Thought of such an Evil, with more abomination than any Stomack did ever abominate the Toad;
When as I am superlatively certain, That the Soul of the accused Man abominates the very First Thought of such an Evil, with more abomination than any Stomach did ever abominate the Toad;
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and hates the remembrance even of the noblest Act in that Kinde; although he may, after the common Rule of human Consideration, most honourably conform to it.
and hates the remembrance even of the Noblest Act in that Kind; although he may, After the Common Rule of human Consideration, most honourably conform to it.
When I first heard of this unchristian dealing for Christ, Ego continuo mecum, I said presently within my self, The Saints, if these be Saints, are horribly malitious.
When I First herd of this unchristian dealing for christ, Ego continuo mecum, I said presently within my self, The Saints, if these be Saints, Are horribly malicious.
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The Malice of the Blackhellish-Accusers must needs then have been at full Sea, and the Sun of Righteousness, in Apogaeo, in the farthest point from them.
The Malice of the Blackhellish-Accusers must needs then have been At full Sea, and the Sun of Righteousness, in Apogee, in the farthest point from them.
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Moreover, I knew a resolv'd Teacher of God's Law, who resolutely, and with a bold Spirit, gave chast Counsil, from the perfect Law of God, to a rich Woman, poor by a generally-suspected Life;
Moreover, I knew a resolved Teacher of God's Law, who resolutely, and with a bold Spirit, gave chaste Council, from the perfect Law of God, to a rich Woman, poor by a generally-suspected Life;
exhorting her to refrain the company of a most lewd, and most execrable Fellow, who boasted commonly, that he commonly devoured qualified Poisons to procure Lust,
exhorting her to refrain the company of a most lewd, and most execrable Fellow, who boasted commonly, that he commonly devoured qualified Poisons to procure Lust,
And, Lust being alwayes impatient, he as presently sought this Counsil-giver, found him, and so mangled him with an Irish Dagger, that he bears in his Body, the Marks of the Lord Jesus.
And, Lust being always impatient, he as presently sought this Counsil-giver, found him, and so mangled him with an Irish Dagger, that he bears in his Body, the Marks of the Lord jesus.
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Christ feedeth, that is, abideth and sojourneth with men, whose Conversation is Lilie-white, (O the black-Man, that hath Lilie-white in his mouth onely!) and lifted above the ordinary level of the World.
christ feeds, that is, Abideth and sojourneth with men, whose Conversation is Lily-white, (Oh the black-Man, that hath Lily-white in his Mouth only!) and lifted above the ordinary level of the World.
But Mahomet's Paradise agrees more homogeneously with such a wretched Captive of Lust and Beastliness, usquedum à P•oposito resiliat; than the Blessedness of Christians;
But Mahomet's Paradise agrees more homogeneously with such a wretched Captive of Lust and Beastliness, usquedum à P•oposito resiliat; than the Blessedness of Christians;
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Which is spiritual, and pertaineth to the Vnderstanding, being the highest Power of the Soul. God preserve all Superiour Powers, to whom, accordingly with his Will, we owe Duty and Obedience;
Which is spiritual, and pertaineth to the Understanding, being the highest Power of the Soul. God preserve all Superior Powers, to whom, accordingly with his Will, we owe Duty and obedience;
that they be not like, with relation to such dissolute Persons, the kind Ewe, quae Lupae Catulis mammam dabat, that gave suck to the forsaken Whelps of the She-Wolf, which afterwards, destroyed her,
that they be not like, with Relation to such dissolute Persons, the kind Ewe, Quae Lupae Catulis mammam dabat, that gave suck to the forsaken Whelps of the She-wolf, which afterwards, destroyed her,
Christian People, Of a declar'd Beast, and one that fears, every Day, the Devill, velut ab Hyposcenio redeuntem, ac Pilis horridis obsitum, as if he were opening the Earth to swallow him alive into Hel;
Christian People, Of a declared Beast, and one that fears, every Day, the devil, velut ab Hyposcenio redeuntem, ac Pilis horridis obsitum, as if he were opening the Earth to swallow him alive into Hell;
O the strength of Imagination! All the Root of that Saintliness, is your in Fancy. And ye expect it ex Imperio voluntatis. Your Expectation is commanded by your Will.
O the strength of Imagination! All the Root of that Saintliness, is your in Fancy. And you expect it ex Imperial voluntatis. Your Expectation is commanded by your Will.
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But your Will is quickned by your Imagination, not by your Understanding. Could ye but once say to these walking Lanthorns, in the Spirit of true Zeal;
But your Will is quickened by your Imagination, not by your Understanding. Could you but once say to these walking Lanthorns, in the Spirit of true Zeal;
And this Isaac is not a Child, in quo desiderantur Ingentum, Pietas, Obedientia: that hath wrought himself out of the Love of his Parents, by his Disobedience.
And this Isaac is not a Child, in quo desiderantur Ingentum, Pietas, Obedientia: that hath wrought himself out of the Love of his Parents, by his Disobedience.
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and old Abraham going out of the World, is now to leave his new likeness behind him, in young Isaac; in Isaac the laughing Boy, that made all the House laugh. Fourthly,
and old Abraham going out of the World, is now to leave his new likeness behind him, in young Isaac; in Isaac the laughing Boy, that made all the House laugh. Fourthly,
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The Septuagint, NONLATINALPHABET, to the High-Land. Aquila, NONLATINALPHABET, the Land that is conspicuous, because in Excelso loco sita. Symmachus, NONLATINALPHABET, It was followed,
The septuagint,, to the High-Land. Aquila,, the Land that is conspicuous, Because in Excelso loco sita. Symmachus,, It was followed,
burn Isaac, offer Isaac, kill Isaac; kill his Laughture, offer his Laughture, burn his Laughture. He must tear from his own Heart and Bowels, all Natural Affection, and strike his Son hard,
burn Isaac, offer Isaac, kill Isaac; kill his Laughter, offer his Laughter, burn his Laughter. He must tear from his own Heart and Bowels, all Natural Affection, and strike his Son hard,
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and then arise by the strength of a new Grace, and Offer it self a perfect Holocaust, in the flames of thy Good-Name, to the God of Abraham, and Isaac,
and then arise by the strength of a new Grace, and Offer it self a perfect Holocaust, in the flames of thy Good-name, to the God of Abraham, and Isaac,
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My second handfull of Gleanings is, That ordinarily Men are forward, and bend themselves with some strength and alacrity, to the Law of God for a while,
My second handful of Gleanings is, That ordinarily Men Are forward, and bend themselves with Some strength and alacrity, to the Law of God for a while,
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and all their forwardness in Godliness, A•guilla est, elabitur; slips from them, Eel-wise. Is it praise-worthy in a Christian Life, to imitate the flying fishes of Brasilia: which,
and all their forwardness in Godliness, A•guilla est, elabitur; slips from them, Eel-wise. Is it praiseworthy in a Christian Life, to imitate the flying Fish of Brasilia: which,
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It must therefore, be your care, that the Customary Acts, which should generate your good Habit, or that flow from it being now generated; be intense and fervent.
It must Therefore, be your care, that the Customary Acts, which should generate your good Habit, or that flow from it being now generated; be intense and fervent.
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For, tepid and remiss-Acts, will not expedite, or introduce, and build up a Habit. And, Aliqui Actus ab Habitu procedentes, diminuunt ipsum, as Aristotle clearly proveth;
For, tepid and remiss-Acts, will not expedite, or introduce, and built up a Habit. And, Aliqui Actus ab Habitu procedentes, diminuunt ipsum, as Aristotle clearly Proves;
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The Manichean in St. Austin, who led on the Catholick Christian to a belief, that the Devil was the Creator of the Fly, quickly brought him forward, per Orationem quasi nimia religione attenuatam, by a Speech slender'd and attenuated with much Curiositie, to confesse the very same of the Bee, as being not much grosser;
The Manichean in Saint Austin, who led on the Catholic Christian to a belief, that the devil was the Creator of the Fly, quickly brought him forward, per Orationem quasi Nimia Religion attenuatam, by a Speech slendered and attenuated with much Curiosity, to confess the very same of the Bee, as being not much grosser;
and afterwards the same again, of the Locust. From the Locust he leapt ( the Locust had taught him leap) by a NONLATINALPHABET, a new Transition or leaping beyond kinds, to the Lizard: From the Lizard, to the Bird; From the Bird, to the Beast of the lesser bulk.
and afterwards the same again, of the Locust. From the Locust he leapt (the Locust had taught him leap) by a, a new Transition or leaping beyond Kinds, to the Lizard: From the Lizard, to the Bird; From the Bird, to the Beast of the lesser bulk.
From that poor Beast, to the Oxe: From the Oxe to the Elephant. From the understanding Elephant, to the reasonable Man, not distinguishing betwixt Repraesentationen• vestigii, & Repraesentationem Imaginis, the Representation of Gods Foot-step in the Elephant,
From that poor Beast, to the Ox: From the Ox to the Elephant. From the understanding Elephant, to the reasonable Man, not distinguishing betwixt Repraesentationen• vestigii, & Repraesentationem Imaginis, the Representation of God's Footstep in the Elephant,
The Devil useth alwaies, a kind of Sorites, in perverting a good Life, so carrying his Discourse, ut ab evidentèr veris (aut veri similibus) per brevissimas mutationes, Disputatio ad ea quae evidentèr falsa sunt, perducatur.
The devil uses always, a kind of Sorites, in perverting a good Life, so carrying his Discourse, ut ab evidentèr veris (Or very similibus) per brevissimas mutationes, Disputatio ad ea Quae evidentèr Falsa sunt, perducatur.
For, his Helps by a kind of NONLATINALPHABET, are more encreased and strengthned, when opposed with Contraries: Then Christ is Emmanuel, which Aquila translates, NONLATINALPHABET, the Strong with us; alluding to the Word oft used by the Septuagint, NONLATINALPHABET qui potens est, he that is powerfull:
For, his Helps by a kind of, Are more increased and strengthened, when opposed with Contraries: Then christ is Emmanuel, which Aquila translates,, the Strong with us; alluding to the Word oft used by the septuagint, qui potens est, he that is powerful:
this being one of the ten famous Names of God in the Old Testament, and the Name by which the Septuagint always render the Hebrew Word, Ghibbor, a Giant.
this being one of the ten famous Names of God in the Old Testament, and the Name by which the septuagint always render the Hebrew Word, Gibbor, a Giant.
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Ye that are separated, or set aside, as Anathemata, cursed Things, for the Evil Day. But the Hebrew Word, Menaddim, is of an active Signification, and acts thus, Separantes vos ad diem malum, Separating you for the Evil Day:
You that Are separated, or Set aside, as Anathemata, cursed Things, for the Evil Day. But the Hebrew Word, Menaddim, is of an active Signification, and acts thus, Separating vos ad diem malum, Separating you for the Evil Day:
in the end of which, thy Soul shall be Separate; thou wouldst not Separate the Evil Day; thou wouldst not separate thy self from the visible Church of Christ:
in the end of which, thy Soul shall be Separate; thou Wouldst not Separate the Evil Day; thou Wouldst not separate thy self from the visible Church of christ:
O how nice and circumspect wouldst thou be in the government of thy Life thus known? how thou wouldst eam circumqua { que } polire limâ, file and polish it on every side? But,
Oh how Nicaenae and circumspect Wouldst thou be in the government of thy Life thus known? how thou Wouldst eam circumqua { que } polire limâ, file and polish it on every side? But,
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because thou art encompassed with uncertainties, (which of themselves invite us to watchfulness,) thou art Callo obductus, hardned with use, and continuall attendance upon them;
Because thou art encompassed with uncertainties, (which of themselves invite us to watchfulness,) thou art Callo obductus, hardened with use, and continual attendance upon them;
the one perfectly representing him alive, and the other shewing him as having faciem Cadaverosam, the face of a dead Man. Thomas à Kempis reasons matters as if he had been altogether NONLATINALPHABET, taught of God: Quàm felix & prudens qui talis nunc nititur esse in vita, qualis optat inveniri in morte• O how happy,
the one perfectly representing him alive, and the other showing him as having Face Cadaverosam, the face of a dead Man. Thomas à Kempis Reasons matters as if he had been altogether, taught of God: Quàm felix & Prudens qui Talis nunc Nititur esse in vita, qualis Optat inveniri in morte• Oh how happy,
Thou wilt cry then, my Brother, with a dolefull Voice, and a wofull Heart, O that I had lived agreeably to the most Perfect Law of God! Now therefore, live,
Thou wilt cry then, my Brother, with a doleful Voice, and a woeful Heart, Oh that I had lived agreeably to the most Perfect Law of God! Now Therefore, live,
beseeching all whose faces were towards it, as with prayers so with tears, to be humble Suters to God, who dwelt in that House, for Mercy towards them.
beseeching all whose faces were towards it, as with Prayers so with tears, to be humble Suitors to God, who dwelled in that House, for Mercy towards them.
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and, according to Order, departed before the Celebration of the Mysteries, with the Catechumeni; when the word was given towards them, Ite, Depart ye. Another Sort of Excommunicate Persons, were thrown from the majesticall Presence of God in the Temple, to attend him in the Porch;
and, according to Order, departed before the Celebration of the Mysteres, with the Catechumen; when the word was given towards them, Item, Depart you. another Sort of Excommunicate Persons, were thrown from the majestical Presence of God in the Temple, to attend him in the Porch;
It is a Truth beyond the reach of Opposition, though Gelasius spake it, and though it be recorded by Gratianus: Mortuos suscitâsse legimus Christum: in errore mortuos absolvisse non legimus.
It is a Truth beyond the reach of Opposition, though Gelasius spoke it, and though it be recorded by Gratianus: Mortuos suscitâsse Legimus Christ: in Error Mortuos absolvisse non Legimus.
Wherefore the Hebrew Language calls the Grave, Duma; which properly signifies Silence. And the Greeks call the Burying-Place, NONLATINALPHABET, a Dermitorie; Because there is no crying,
Wherefore the Hebrew Language calls the Grave, Duma; which properly signifies Silence. And the Greeks call the Burying-Place,, a Dermitorie; Because there is no crying,
For, Christ said, Take ye, and eat. But Carcasses can neither eat, nor take. O that I could in Animas Hominum irrepere, creep into the Souls of People;
For, christ said, Take you, and eat. But Carcases can neither eat, nor take. Oh that I could in Animas Hominum irrepere, creep into the Souls of People;
And that the High Dutch know their Church-yards by the Name of God's Glebe-Land, because our Body is therein sown a natural Body, 1 Cor. 15. 44. But, all thi•does homage to the Resurrection;
And that the High Dutch know their Churchyards by the Name of God's Glebe-Land, Because our Body is therein sown a natural Body, 1 Cor. 15. 44. But, all thi•does homage to the Resurrection;
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My Heart akes, when I read of Wicked Men, Psal. 9. 6. their memoriall is perished with them. The Vulgar Latin serveth up, Periit memoria corum cum sonitu;
My Heart akes, when I read of Wicked Men, Psalm 9. 6. their memorial is perished with them. The vulgar Latin serves up, Periit memoria corum cum sonitu;
and being loosed from this earthly Tabernacle, be rapted away to the blessed Thing anagogically signified by that NONLATINALPHABET of the Septuagint, to bear a part with the Saints in that heavenly Song in the End. I have professed for you, these many years.
and being loosed from this earthly Tabernacle, be rapted away to the blessed Thing anagogically signified by that of the septuagint, to bear a part with the Saints in that heavenly Song in the End. I have professed for you, these many Years.
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And, That a Man may be joyn'd in Communion or Vnion with the Church of Rome, and yet preach here as a Minister, is a most false Alarum, and the mad bellowing of enthusiastical and fanatical persons,
And, That a Man may be joined in Communion or union with the Church of Rome, and yet preach Here as a Minister, is a most false Alarm, and the mad bellowing of enthusiastical and fanatical Persons,
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and which was alwayes put on in the pronouncing of these Words; according to Simeon Thessalonicensis: Sublatâ in humeros, Christe, Naturâ quae erraverat;
and which was always put on in the pronouncing of these Words; according to Simeon Thessalonians: Sublatâ in humeros, Christ, Naturâ Quae erraverat;
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but amongst all others, the most prodigiously ignorant of Right and Equality concerning Practicable Matters; as is evidenced by the dayly practices of the People;
but among all Others, the most prodigiously ignorant of Right and Equality Concerning Practicable Matters; as is evidenced by the daily practices of the People;
The Devill in a round Ring was called NONLATINALPHABET, a Familiar, giving Counsel. They wear the Devil in a Ring, that by devilish suggestions, bring trouble and Hel-fire to every Thing they morally touch. Their moral touches, as their Tongues, are set on fire of Hell, Iames 3. 6. Fire, fire;
The devil in a round Ring was called, a Familiar, giving Counsel. They wear the devil in a Ring, that by devilish suggestions, bring trouble and Hell-fire to every Thing they morally touch. Their moral touches, as their Tongues, Are Set on fire of Hell, James 3. 6. Fire, fire;
I have dealt in this Nation, with rich-furred Beasts, (their Cases were far better than their Bodies) lurking under the Cinamon Tree, the Bark whereof is dearer than the whole Bulk.
I have dealt in this nation, with rich-furred Beasts, (their Cases were Far better than their Bodies) lurking under the Cinnamon Tree, the Bark whereof is Dearer than the Whole Bulk.
And in the last Act, was horribly struck from above me, with a Perhaps you have a Pension from the Pope, tanqu•mè Machina, as out of the highest Seat over the Stage, from the which some feigned God appear'd,
And in the last Act, was horribly struck from above me, with a Perhaps you have a Pension from the Pope, tanqu•mè Machina, as out of the highest Seat over the Stage, from the which Some feigned God appeared,
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and spake Oracles. To Walk before God with a perhaps, is, to walk contrary unto God. Levit. 26. 21. And if ye walk contrary unto me. Vatablus his Reading, is, Si ambulaveritis mecum cum Casu,
and spoke Oracles. To Walk before God with a perhaps, is, to walk contrary unto God. Levit. 26. 21. And if you walk contrary unto me. Vatablus his Reading, is, Si ambulaveritis mecum cum Casu,
and high Towers of your Scotch-Babylon, upon the nodding and shaking foundation of a Perhaps. For the Hebrew word Keri, Occursus, signifieth according to the Hebrew Bias, as well Chance as Contrary. And he that comes contrary to me, occurrit mihi, meets me running;
and high Towers of your Scotch-Babylon, upon the nodding and shaking Foundation of a Perhaps. For the Hebrew word Keri, Occursus, signifies according to the Hebrew Bias, as well Chance as Contrary. And he that comes contrary to me, occurrit mihi, meets me running;
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Did this Child of Chance, this honest-Perhaps, ever understand how a Science is rais'd out of it's Principles? or, that Scientia procedit ex evidentibus, All knowledge proceedeth from Things evident,
Did this Child of Chance, this honest-Perhaps, ever understand how a Science is raised out of it's Principles? or, that Scientia procedit ex evidentibus, All knowledge Proceedeth from Things evident,
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And for a Pragmaticall, envious, eager Man-Friggo•, stirring up every where, before Women, NONLATINALPHABET, Word fighting; and larding his Discourses with greasy Language,
And for a Pragmatical, envious, eager Man-Friggo•, stirring up every where, before Women,, Word fighting; and larding his Discourses with greasy Language,
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The Vulgar Latin devotes, ambulans, walking. The Original, NONLATINALPHABET, And NONLATINALPHABET, as it is interpreted by St. Hierom, is, gestu corporis praeferre Mentis Superbiam; in the garb of the Body, to shew the pride of the Mind.
The vulgar Latin devotes, Ambulans, walking. The Original,, And, as it is interpreted by Saint Hieronymus, is, gestu corporis praeferre Mentis Superbiam; in the garb of the Body, to show the pride of the Mind.
is proud, and pompous in his going, and sayes in his puft thoughts, with him in the Poet Seneca, Aequalis Astris gradior, I walk equall with the Stars.
is proud, and pompous in his going, and Says in his puffed thoughts, with him in the Poet Senecca, Aequalis Astris gradior, I walk equal with the Stars.
An Act of rash and false Iudgement, notabile Damnum inferens, at first, may carry a face of Iustice, but is like a beautifull Apparition, beckning to us to come,
an Act of rash and false Judgement, notabile Damnum inferens, At First, may carry a face of justice, but is like a beautiful Apparition, beckoning to us to come,
Let me pitie the People, that were like the poor Lacedemonian youth, who having craftily stole a Fox, ran his way craftily, craftily thinking he had a rich Prize;
Let me pity the People, that were like the poor Lacedaemonian youth, who having craftily stole a Fox, ran his Way craftily, craftily thinking he had a rich Prize;
O most pure God, Knower of all Secrets, thou knowest, that our home-spun Jesuits, the Presbyterian Ministers, were, in this Accusation, most false, and most unjust.
O most pure God, Knower of all Secrets, thou Knowest, that our homespun Jesuits, the Presbyterian Ministers, were, in this Accusation, most false, and most unjust.
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What abominable Actions, as being notoriously opposite both to Justice and Purity, have both City and Country discovered to me, in the Lives of Presbyterian Ministers; and my Tongue never yet receiv'd an Order from my Heart to tell them? The glory of God hereafter may command a Discovery.
What abominable Actions, as being notoriously opposite both to justice and Purity, have both city and Country discovered to me, in the Lives of Presbyterian Ministers; and my Tongue never yet received an Order from my Heart to tell them? The glory of God hereafter may command a Discovery.
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If we go raking in the sink of the best Man's Life, we shall quickly prove him to be a Man. But, from scandalous Evil in Morality, I hope, God hath kept me.
If we go raking in the sink of the best Man's Life, we shall quickly prove him to be a Man. But, from scandalous Evil in Morality, I hope, God hath kept me.
and lest uttering his loathed Stomack upon the Ground! May these blinde Guides, drunk with Malice, and vomiting their Malice, be called Saints? Can that Souldier be true to his Cause, or General, that encourages with invitation,
and lest uttering his loathed Stomach upon the Ground! May these blind Guides, drunk with Malice, and vomiting their Malice, be called Saints? Can that Soldier be true to his Cause, or General, that encourages with invitation,
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But God forgive them; and grant, that they be scourged with punishments, ad Correctionem, non ad Destructionem, to Correction, not to Destruction: And that their Temptations end,
But God forgive them; and grant, that they be scourged with punishments, ad Correctionem, non ad Destructionem, to Correction, not to Destruction: And that their Temptations end,
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Yet, I would fain open to them a Case of Conscience. Zacheus sayes to Christ, Luk. 19. 8. If I have taken any thing from any man by false Accusation, I restore him four-fold.
Yet, I would fain open to them a Case of Conscience. Zacchaeus Says to christ, Luk. 19. 8. If I have taken any thing from any man by false Accusation, I restore him fourfold.
The Myrrhe that sweateth out of the Tree of its own accord, and is called Myrrha prima, or Electa; is far more pretious than that which runneth forth, the Tree being cut or prick'd.
The Myrrh that sweateth out of the Tree of its own accord, and is called Myrrha prima, or Electa; is Far more precious than that which Runneth forth, the Tree being Cut or pricked.
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or deliver me. 2 I beleeve, That no Man can be saved precisely by his own Merits; or, hath any Merit in him in Order to Salvation, except by the Merits of Christ, and the Grace of God. And, That Prima Gratia non cadit sub Merito, The first Grace cannot be merited:
or deliver me. 2 I believe, That no Man can be saved precisely by his own Merits; or, hath any Merit in him in Order to Salvation, except by the Merits of christ, and the Grace of God. And, That Prima Gratia non Cadit sub Merito, The First Grace cannot be merited:
But I finde, 10. 20. 23. That he delegated this Power to his Apostles, to be ministerially performed by them. 4 I beleeve, That Christ is present in the Sacrament:
But I find, 10. 20. 23. That he delegated this Power to his Apostles, to be ministerially performed by them. 4 I believe, That christ is present in the Sacrament:
or, goes away in the Draught. 5 I beleeve, That some Priests were maried in the antient Greek-Church: and that first Mariages of such Persons, were allowable in that Church. But I, a Member of the Western Clergy, have experimentally found little Comfort in Mariage, little outward, and less inward comfort.
or, Goes away in the Draught. 5 I believe, That Some Priests were married in the ancient Greek-Church: and that First Marriages of such Persons, were allowable in that Church. But I, a Member of the Western Clergy, have experimentally found little Comfort in Marriage, little outward, and less inward Comfort.
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and because their Ancestors are not recounted in Sacris Diptychis, and as the causes of Iliads of Ills, and Myriads of Mischief. But I have done; and parumper•os obdam mihi pessulo.
and Because their Ancestors Are not recounted in Sacris Diptychis, and as the Causes of Iliads of Ills, and Myriads of Mischief. But I have done; and parumper•os obdam mihi pessulo.
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Well, I have been Terrâ jactatus & alto, tossed both by Sea and Land. Fain would I be a Saved Soul. O then, let me pulverize my selfe in valle nihilcitatis meae, as it is in Thomas à Kempis, in the vally of my Nothingness;
Well, I have been Terrâ jactatus & alto, tossed both by Sea and Land. Fain would I be a Saved Soul. Oh then, let me pulverize my self in valle nihilcitatis meae, as it is in Thomas à Kempis, in the valley of my Nothingness;
have neither demeaned my Self like a Clergy-Man, nor yet like an upright Lay-man; But am like some amphibious Beast, living betwixt the Possession of Land and Water; God and the World.
have neither demeaned my Self like a Clergy-Man, nor yet like an upright Layman; But am like Some amphibious Beast, living betwixt the Possession of Land and Water; God and the World.
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Which-Word, truly and fully signifies both pale and green. It signifies in its first, and more native Signification, the green colour of Herbs; and thence, in a second Signification, their Paleness in their withering.
Which-Word, truly and Fully signifies both pale and green. It signifies in its First, and more native Signification, the green colour of Herbs; and thence, in a second Signification, their Paleness in their withering.
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I am confident, the Note is not omitted by any of the most notable Interpreters. The green Horse doth also cast a shadow upon the joyfull Resurrection of the Godly,
I am confident, the Note is not omitted by any of the most notable Interpreters. The green Horse does also cast a shadow upon the joyful Resurrection of the Godly,
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of sweetsmelling Prayers and Meditations, ascending as Frankincense ▪ Am•na, saith Lyranus, was a high Mountain in the edge of the Wilderness, over-looking Candan; from the which, the Iewes beholding the Land,
of sweetsmelling Prayers and Meditations, ascending as Frankincense ▪ Am•na, Says Lyranus, was a high Mountain in the edge of the Wilderness, overlooking Candan; from the which, the Iewes beholding the Land,
and his first Saying would be, How does the Child? The little Prince of so great Hopes, that, we hope, will make us all great? Give's the meaning of all this, or, you have said nothing.
and his First Saying would be, How does the Child? The little Prince of so great Hope's, that, we hope, will make us all great? Give's the meaning of all this, or, you have said nothing.
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Be thou therefore, O my Soul converted, and conformed to the perfect Law of God, as it opens before thee the perfection of the necessary Parts of a Christian;
Be thou Therefore, Oh my Soul converted, and conformed to the perfect Law of God, as it Opens before thee the perfection of the necessary Parts of a Christian;
To the Devil, praestigiis tuis detenta jam diu fui, delinita lencciniis, I have been long thy Slave, I belong to Iesus the Conquerour. Say to these Preachers, ye are ignavum pecus, a dull kind of Cattell;
To the devil, praestigiis tuis detenta jam Diu fui, delinita lencciniis, I have been long thy Slave, I belong to Iesus the Conqueror. Say to these Preachers, you Are ignavum pecus, a dull kind of Cattle;
God saith to his People, Numb. 14. 30. Doubtless ye shall not come into the Land concerning which I sware to make you dwell therein, save Caleb the Son of Jephunneh, and Joshua.
God Says to his People, Numb. 14. 30. Doubtless you shall not come into the Land Concerning which I sware to make you dwell therein, save Caleb the Son of Jephunneh, and joshua.
Why should these two onely enter into the Land which typified the heavenly Canaan? Caleb, saith Procopius, one of the learned Grandies in the Hebrew Language, signifyeth every Heart (Leb is a Heart.) And Jephone signifies Conversion. And as Ioshua was a Type of Iesus, the Captain of his People ▪ and he that won for them the Heavenly Canaan: So Ioshua, in it's true Signification, is Iesus, a Saviour ▪ The mysticall Sense therefore, is; (and it hath something in it, of the tropologicall, allegoricall, anagogicall;
Why should these two only enter into the Land which typified the heavenly Canaan? Caleb, Says Procopius, one of the learned Grandees in the Hebrew Language, signifieth every Heart (Lev is a Heart.) And Jephone signifies Conversion. And as Ioshua was a Type of Iesus, the Captain of his People ▪ and he that wone for them the Heavenly Canaan: So Ioshua, in it's true Signification, is Iesus, a Saviour ▪ The mystical Sense Therefore, is; (and it hath something in it, of the tropological, allegorical, anagogical;
as it relates to Manners, to the Church militant under the Gospel, to the Church triumphant in Glory:) Doubtless no man shall enter into the Heavenly Canaan,
as it relates to Manners, to the Church militant under the Gospel, to the Church triumphant in Glory:) Doubtless no man shall enter into the Heavenly Canaan,
For, Ioshua and Caleb stood for the Head and the Body; Christ and his Church. There may be a Spot in a Garment, quae nullo potest elui lixivio, Which cannot be washed off.
For, Ioshua and Caleb stood for the Head and the Body; christ and his Church. There may be a Spot in a Garment, Quae nullo potest elui lixivio, Which cannot be washed off.
or embroydered, or checker-wrought with Silver. R. Abraham descanting upon this place, (though few of the Iewish Rabbins have commented upon the Book,) affirmeth that these Necklaces (in use then) were made of Golden Turtles, drest and flourished (perhaps on the Bill, Wings, Feet,) with Silver.
or embroidered, or checker-wrought with Silver. R. Abraham descanting upon this place, (though few of the Jewish Rabbis have commented upon the Book,) Affirmeth that these Necklaces (in use then) were made of Golden Turtle, dressed and flourished (perhaps on the Bill, Wings, Feet,) with Silver.
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We stand in the hearing of our perfect Duties, like People astonished, but we stir not a Foot in the performance of these our perfect Duties; And the Fit of astonishment being gone, we idolize our selves, as before we did. The Septuagint turns it up, NONLATINALPHABET.
We stand in the hearing of our perfect Duties, like People astonished, but we stir not a Foot in the performance of these our perfect Duties; And the Fit of astonishment being gone, we idolise our selves, as before we did. The septuagint turns it up,.
O Heaven and Earth, what strange Compunction may this be? Aquila states, NONLATINALPHABET, Wine causing Drunkenness. Symmachus puts forward, NONLATINALPHABET, Wine causing a rude Storm in our Brains,
Oh Heaven and Earth, what strange Compunction may this be? Aquila states,, Wine causing drunkenness. Symmachus puts forward,, Wine causing a rude Storm in our Brains,
I am sure, their moving Hearts were black and foul.) Hesychius admonishes, that the Word of the Septuagint, is digg'd from NONLATINALPHABET, the night: whence also falls NONLATINALPHABET, I sleep. We are like a person violently wak't out of his Sleep, that starts up and stares about him,
I am sure, their moving Hearts were black and foul.) Hesychius admonishes, that the Word of the septuagint, is dug from, the night: whence also falls, I sleep. We Are like a person violently waked out of his Sleep, that starts up and stares about him,
The Septuagint return their old word, NONLATINALPHABET, compunction. Which they seem to have administred, saith Hesychius, for NONLATINALPHABET, Soporation. I rather deem, that by compunction, they mean transpunction, either to signifie, that when the Ear is boared with an instrument, which breaks through the Organ, the Sense is lost;
The septuagint return their old word,, compunction. Which they seem to have administered, Says Hesychius, for, Soporation. I rather deem, that by compunction, they mean transpunction, either to signify, that when the Ear is bored with an Instrument, which breaks through the Organ, the Sense is lost;
one by the which we may be drawn above our selves, to the honourable Orders of Angels, with Elias; another by the which we may he thrown beneath our selvs, with Nabuchodonosor, to the base and disorderly condition of Beasts:
one by the which we may be drawn above our selves, to the honourable Order of Angels, with Elias; Another by the which we may he thrown beneath our selves, with Nebuchadnezzar, to the base and disorderly condition of Beasts:
Our Help must be, to pray for a Heart, even the Heart mentioned in the prayer of Solomon, 1 Kings 3. 9. An Vnderstanding Heart, discerning between good and bad.
Our Help must be, to pray for a Heart, even the Heart mentioned in the prayer of Solomon, 1 Kings 3. 9. an Understanding Heart, discerning between good and bad.
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The Earth, which we love so much, in respect of the Heavens, is but a Point; And if the Body of this Earth, should take the Place and Splendour of a Star, it would scarce appear to Men, abiding in the same distance from Heaven in which they now are.
The Earth, which we love so much, in respect of the Heavens, is but a Point; And if the Body of this Earth, should take the Place and Splendour of a Star, it would scarce appear to Men, abiding in the same distance from Heaven in which they now Are.
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Hear from above, O ye Heavens, and look up, O Earth, and observe the difference betwixt a Shepheard of unreasonable Sheep, and a Shepheard of Sheep being reasonable. The first, whose imployment stands in the Cure of the Diseases infesting his Sheep, which Diseases are natural, and which Sheep are unreasonable; may cure them,
Hear from above, Oh you Heavens, and look up, Oh Earth, and observe the difference betwixt a Shepherd of unreasonable Sheep, and a Shepherd of Sheep being reasonable. The First, whose employment Stands in the Cure of the Diseases infesting his Sheep, which Diseases Are natural, and which Sheep Are unreasonable; may cure them,
A Secular Judge or Magistrate, whose Business is, to regulate the outward Actions of Men, may compell a man, will he, nill he, to new-mold his outward Manners:
A Secular Judge or Magistrate, whose Business is, to regulate the outward Actions of Men, may compel a man, will he, nill he, to new-mold his outward Manners:
cannot mold a Man, in regard of his Heart and Affections, into the being of a Christian; except the Man himself will, by the vertue of infused Grace, dare manus;
cannot mould a Man, in regard of his Heart and Affections, into the being of a Christian; except the Man himself will, by the virtue of infused Grace, Dare manus;
Coloss. 3. 12. Put on therefore (as the Elect of God, Holy and Beloved, NONLATINALPHABET, beloved with the love of Dilection) Bowels of mercies. Be mercifull to your selves:
Coloss. 3. 12. Put on Therefore (as the Elect of God, Holy and beloved,, Beloved with the love of Dilection) Bowels of Mercies. Be merciful to your selves:
I might produce, not a Simon Magus with his Characters, or an Apollouius, qui ex eâdem Officinâ Nequitiae prodiit, and whom Porphyrie compareth with Christ for his Miracles; (the Devil raising up such in the Primitive Age, that he might obscure the Miracles of Christ) but a poor Character'd Man, to doe something for you in the Name of Christ, which is not secundùm Legem Ordinariam, according to God's ordinary Course.
I might produce, not a Simon Magus with his Characters, or an Apollouius, qui ex eâdem Officinâ Nequitiae prodiit, and whom Porphyry compareth with christ for his Miracles; (the devil raising up such in the Primitive Age, that he might Obscure the Miracles of christ) but a poor Charactered Man, to do something for you in the Name of christ, which is not secundùm Legem Ordinariam, according to God's ordinary Course.
O, I hear the Angels, those rejoycing Spirits in the conversion of a Sinner, sing from Heaven, (O sing aloud) Amen: Halelujah, Praise ye Iah or Jehovah: or, as Theodotion expounds it, NONLATINALPHABET;
O, I hear the Angels, those rejoicing Spirits in the conversion of a Sinner, sing from Heaven, (Oh sing aloud) Amen: Hallelujah, Praise you God or Jehovah: or, as Theodotion expounds it,;
Liber Jal•ut in Jerem. cap.. Aben. Ezra in Levit. cap. 18. v. 21. Idem in Deut. cap. 18. v. 10. R. Moses Maimon. lib. de Idololatr. cap. 6. Sect. 5. Moses Gerund. & Isaac Abravan. in Jerem. 7. v. 31. R. Bechai in Levi•. 18.
Liber Jal•ut in Jeremiah cap.. Ben Ezra in Levit. cap. 18. v. 21. Idem in Deuteronomy cap. 18. v. 10. R. Moses Maimon. lib. de Idololater. cap. 6. Sect. 5. Moses Gerund. & Isaac Abravan. in Jeremiah 7. v. 31. R. Bechai in Levi•. 18.
S. Greg. de Curâ Pastorali, p. 2. ca•. 6. Idem Ep. lib. 2. Ep. 61. S. Ambr. de Dignit. Sacerd. cap. 3. S. Chrysost. de Sacerdotio, lib. 3. S. Greg. Naz. in Orat. ad Populu〈 … 〉 timore perculsum.
S. Greg. de Curâ Pastorali, p. 2. ca•. 6. Idem Epistle lib. 2. Epistle 61. S. Ambrose de Dignit. Sacred cap. 3. S. Chrysostom de Sacerdotal, lib. 3. S. Greg. Nazareth in Orat ad Populu〈 … 〉 Timore perculsum.
Amphilochius in vita Basilii: De ijsdem quo { que } clerici Antiocheni. Ep. missa nd Ioannem Constinopolitanum. Episc. contra Severum Episc. suum haereticum quae lecta est Actione primâ Synodi Generalis Constantinopolitanae.
Amphilochius in vita Basilii: De ijsdem quo { que } Clerici Antiochene. Epistle missa and Ioannem Constinopolitanum. Episc contra Severum Episc suum Hereticum Quae lecta est Action primâ Synodi Generalis Constantinopolitan.
Gela. 1. in comm•nit•rio ad Faustum, Legatum Constantinop•litanum, & allegat Gratianus Causâ 24. Qu. 2 cap. Legatur. Similia habet idem Gelos. Ep. ad Episcopos Dardaniae, & allegat Gratianus. ibid. cap. Nec quisquam. Concil. Cor. thag. 3. Can. 6.
Gela 1. in comm•nit•rio ad Faustum, Legatum Constantinop•litanum, & allegat Gratianus Causâ 24. Qu. 2 cap. Legatur. Similar habet idem Gelos. Epistle ad Episcopos Dardaniae, & allegat Gratianus. Ibid. cap. Nec quisquam. Council. Cor. thag. 3. Can. 6.
