The loyall subiect's retiring-roome, opened in a sermon at St Maries, on the 13th day of Iuly, (being Act-Sunday) in the after-noone. A.D. 1645, before the Honourable members of both Houses of Parliament, assembled in Oxford. / By R, H. M, A. [sic].
Patience in a quiet expectation of the Divine pleasure, Enter into thy chambers, &c. Not the chambers of Death, Purgatory, Limbus-patrum, or the Grave,
Patience in a quiet expectation of the Divine pleasure, Enter into thy chambers, etc. Not the chambers of Death, Purgatory, Limbus-patrum, or the Grave,
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Nor the chambers of pleasure, such chambering hath wantonesse alwayes behind the Hangings, but the chambers of devotion, patiently waiting for the salvation of the Lord.
Nor the chambers of pleasure, such chambering hath wantonness always behind the Hangings, but the chambers of devotion, patiently waiting for the salvation of the Lord.
'Tis a verbe of speed, and bids you look up to the skie, and see how fast this cloude posts away on the wings of the winde. 2. The speedy releife we shall have from 1. Heaven.
It's a verb of speed, and bids you look up to the sky, and see how fast this cloud posts away on the wings of the wind. 2. The speedy relief we shall have from 1. Heaven.
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then that they are like the six cities of refuge, each a Sanctuary, and I cannot throw open too many in these times of Persecution, yet because he that hath many places to visit, must not stay long in a place, I shall discover them to you, with all possible brevity, beginning with that which begins all our discourse, the Complement, in NONLATINALPHABET My people.
then that they Are like the six cities of refuge, each a Sanctuary, and I cannot throw open too many in these times of Persecution, yet Because he that hath many places to visit, must not stay long in a place, I shall discover them to you, with all possible brevity, beginning with that which begins all our discourse, the Compliment, in My people.
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And a meere complement you may think it indeed, that he should call a company of poore captive Iewes, His people. He is not a true Courtier on earth, that will bestow more then a Complement on men in misery.
And a mere compliment you may think it indeed, that he should call a company of poor captive Iewes, His people. He is not a true Courtier on earth, that will bestow more then a Compliment on men in misery.
But there is no such base Courtship in heaven. All God's complements are reall performances: He is not ashamed to owne his people when they are at the worst.
But there is no such base Courtship in heaven. All God's compliments Are real performances: He is not ashamed to own his people when they Are At the worst.
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Nay when all happinesse and comfort seem to disclame them, then he invites them to himselfe, Come my people. Come? Lord, they have but a short step to thee, who art alwayes present with them.
Nay when all happiness and Comfort seem to disclaim them, then he invites them to himself, Come my people. Come? Lord, they have but a short step to thee, who art always present with them.
When the world was covered with a Sea, for fecit inhabitare, he brought a flood of waters upon the earth, Ierome reads it, Deus inhabitans, God dwelt upon the deluge. He would not trust his little world in the Arke, but li•e another Neptune, he must sit upon the waters and seeme to venture the hazard of a shiprack with it.
When the world was covered with a Sea, for fecit inhabitare, he brought a flood of waters upon the earth, Jerome reads it, Deus inhabitants, God dwelled upon the deluge. He would not trust his little world in the Ark, but li•e Another Neptune, he must fit upon the waters and seem to venture the hazard of a shipwreck with it.
Yet, O the humility of our God! He never thinks himselfe low enough to doe his people good, no place too had for his society, which made it a rule among the Hebrew Doctors, that God and his peole are inseparable, he will beare a share in their misfortunes.
Yet, Oh the humility of our God! He never thinks himself low enough to do his people good, no place too had for his society, which made it a Rule among the Hebrew Doctors, that God and his people Are inseparable, he will bear a share in their misfortunes.
Will you but cast your eye with Nabuchadnezar into the Fornace, and with Darius peep into Daniels denne, and in both Angelus Domini, the Angell of the Lord, put nature to a contradiction;
Will you but cast your eye with Nebuchadnezzar into the Furnace, and with Darius peep into Daniel's den, and in both Angelus Domini, the Angel of the Lord, put nature to a contradiction;
you have a fire burning and not consuming, The devourers devoured by their own prey, My people are gone into captivity, Isai. 52.4, 5. Ashur hath afflicted them without a cause, Et quià mihi nunc hìc, saies the the Lord, what do I now here? why, where would'st thou be, O Lord, but in heaven? is not that the Palace of thy Majesty? yet he seemes to be at little ease in heaven,
you have a fire burning and not consuming, The devourers devoured by their own prey, My people Are gone into captivity, Isaiah 52.4, 5. Ashur hath afflicted them without a cause, Et quià mihi nunc hìc, Says the the Lord, what do I now Here? why, where Wouldst thou be, Oh Lord, but in heaven? is not that the Palace of thy Majesty? yet he seems to be At little ease in heaven,
or if you will read it otherwise (as some doe) Quid mihi nunc, what is now left me? you will wonder the more, that in the losse of a few Jewels, he should esteem himselfe Plundered of the whole Cabinet.
or if you will read it otherwise (as Some do) Quid mihi nunc, what is now left me? you will wonder the more, that in the loss of a few Jewels, he should esteem himself Plundered of the Whole Cabinet.
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so the divine providence hath an even property in all his Saints, and if he should suffer some to be lost, he would bring his originall right in question.
so the divine providence hath an even property in all his Saints, and if he should suffer Some to be lost, he would bring his original right in question.
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and dash a nation at once out of the book of life, as if none were truely Subjects to the King of heaven, but the stoutest Rebels against their King on earth.
and dash a Nation At once out of the book of life, as if none were truly Subject's to the King of heaven, but the Stoutest Rebels against their King on earth.
O malice, where are thy bounds? Is it not enough, that thou hast banished us from our cities, our country, our houses, but wilt thou disfranchize us of the new Jerusalem, disinherit us of heaven, our truest home? Is it not sufficient, that thou hast stiptus of our dearest friends and fortunes, but wilt thou rob us of our God too? Is it no ease to thee, to condemne us for dead men while we live, and to make us uncapable to serve God and the King,
Oh malice, where Are thy bounds? Is it not enough, that thou hast banished us from our cities, our country, our houses, but wilt thou disfranchize us of the new Jerusalem, disinherit us of heaven, our Truest home? Is it not sufficient, that thou hast stiptus of our dearest Friends and fortune's, but wilt thou rob us of our God too? Is it not ease to thee, to condemn us for dead men while we live, and to make us uncapable to serve God and the King,
Though I ever esteemed S. Augustine the more prosound Doctor, for being called by the Manichees Prado anima• … am the Pyrate of soules: Tortus p, 97. King Iames the founder Protestant, for being the Popes Heretike, & you the more orthodox Christians, because you are the Traytors Papists: yet I pray God our wicked lives have not atticulated this Blasphemy to them.
Though I ever esteemed S. Augustine the more prosound Doctor, for being called by the manichees Prado anima• … am the Pyrate of Souls: Tortus p, 97. King James the founder Protestant, for being the Popes Heretic, & you the more orthodox Christians, Because you Are the Traitors Papists: yet I pray God our wicked lives have not atticulated this Blasphemy to them.
For will you esteem Him a Roman, that always walkes in a Persian habite, Him an Israelite, whose language is pure Aegyptian, or Him an Englishman; whom nature hath died a very Aethiopian? If we are God's people, true Israelites indeed, we should weare the habite, speak the language,
For will you esteem Him a Roman, that always walks in a Persian habit, Him an Israelite, whose language is pure Egyptian, or Him an Englishman; whom nature hath died a very aethiopian? If we Are God's people, true Israelites indeed, we should wear the habit, speak the language,
The claime God layes to us is by right of dominion, and so we owe him subjection; by right of purchase, so gratitude; by right of Con quest, so Homage; by Covenant, so Fidelity: yea by a sweer Communion and so we owe him our dearest affection. And cannot all the cords of love binde our Allegiance? Into what a sacred snare hath the Almighty brought himself, whereby he is chain'd up as it were,
The claim God lays to us is by right of dominion, and so we owe him subjection; by right of purchase, so gratitude; by right of Con quest, so Homage; by Covenant, so Fidis: yea by a sweer Communion and so we owe him our dearest affection. And cannot all the cords of love bind our Allegiance? Into what a sacred snare hath the Almighty brought himself, whereby he is chained up as it were,
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and bound to be Our God, and yet no bonds can hold us to our Obedience. Necessity hath forced the proudest heart to be assistance of that hand, which prosperity taught him to scorne:
and bound to be Our God, and yet no bonds can hold us to our obedience. Necessity hath forced the proudest heart to be assistance of that hand, which Prosperity taught him to scorn:
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And me thinks, if there were no other argument left us but our owne misery, it should teach us so much wisdome as to keeepe God our friend. The Church of England hath long called upon her lovers, but she finds them,
And me thinks, if there were no other argument left us but our own misery, it should teach us so much Wisdom as to keeepe God our friend. The Church of England hath long called upon her lovers, but she finds them,
'Tis a fiery tryall indeed, but of God's love, as well as the Christian's faith. As the King of Arragon was sayling into Sicily, he observ'd the brids attending the ship, whil'st he threw corne to them:
It's a fiery trial indeed, but of God's love, as well as the Christian's faith. As the King of Aragon was sailing into Sicily, he observed the brids attending the ship, whilst he threw corn to them:
but when they had eaten that up, away they flew, whereupon saies he, Persimiles his garriss purpur all & curiales mei, My Peeres and Courtiers are very like these birds;
but when they had eaten that up, away they flew, whereupon Says he, Persimiles his garriss purpur all & curiales mei, My Peers and Courtiers Are very like these Birds;
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so Scottish and coveteo us are the hearts of men, that there cannot be a true loves-knott tyed amongst them, but in chaines of gold, and threds of silver:
so Scottish and coveteo us Are the hearts of men, that there cannot be a true loves-knott tied among them, but in chains of gold, and threads of silver:
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May we not say with Rebecca, if it be so, why am I thus? if we are still thy people, Lord, why are we thus efflicted? But did you never heare, what Ausonius answer'd Caesar, when he desir'd a copy of his Verses, Non habed idingenij, I have not so good a fancy, O Emperour:
May we not say with Rebecca, if it be so, why am I thus? if we Are still thy people, Lord, why Are we thus efflicted? But did you never hear, what Ausonius answered Caesar, when he desired a copy of his Verses, Non habed idingenij, I have not so good a fancy, Oh Emperor:
Is it his custome to make men miserable, and then obhorre them? If he chasten every Sonne whom he loves, adversity sure is but an argument of his dearer affection.
Is it his custom to make men miserable, and then obhorre them? If he chasten every Son whom he loves, adversity sure is but an argument of his Dearer affection.
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or weede the Garden, that is another mans? Propriety is the ground of care, and by this we know we are his people, that he careth for us. Ezek. 34.11.15.
or weed the Garden, that is Another men? Propriety is the ground of care, and by this we know we Are his people, that he Careth for us. Ezekiel 34.11.15.
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And doe you think the God of heaven will debase himselfe to doe homage to those two proud usurpers, the World and Devill for his dominions? no, His Propriety is as in alienable and immort all as Himselfe.
And do you think the God of heaven will debase himself to do homage to those two proud usurpers, the World and devil for his Dominions? no, His Propriety is as in alienable and Immort all as Himself.
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yet because he is still pleased to owne us as His peculiar people, we may assure our selves, that notwithstanding our manifold provocations, he will yet looke upon us for good, and in the day, that he maketh up his fewels, sparens,
yet Because he is still pleased to own us as His peculiar people, we may assure our selves, that notwithstanding our manifold provocations, he will yet look upon us for good, and in the day, that he makes up his fuels, sparens,
But that we may still take the boldnesse to present our selves before him, as his owne in Christ, and with the Preist between the Porch and the Altar, make it the argument of our devotion, spare thy people, O God,
But that we may still take the boldness to present our selves before him, as his own in christ, and with the Priest between the Porch and the Altar, make it the argument of our devotion, spare thy people, Oh God,
And therein, First the Advice of the Letter Christian Prudence in a seasonable flight. Enter thou into thy Chambers, shut the doores about thee, and hide thy selfe.
And therein, First the advice of the letter Christian Prudence in a seasonable flight. Enter thou into thy Chambers, shut the doors about thee, and hide thy self.
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so that he, who needs not a chamber for contemplation, may for Protection. The old law opened cities of refuge, and sure the Gospell hath not shut them.
so that he, who needs not a chamber for contemplation, may for Protection. The old law opened cities of refuge, and sure the Gospel hath not shut them.
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When a danger approaches so neere, that there is no safety in staying, and God offers us the wings of a Dove, faire and certaine meanes of escape, not to fly then, were NONLATINALPHABET, in Athanasius phrase, to condemne providence it selfe, & to scorne deliverance, when 'tis kindly administred.
When a danger Approaches so near, that there is no safety in staying, and God offers us the wings of a Dove, fair and certain means of escape, not to fly then, were, in Athanasius phrase, to condemn providence it self, & to scorn deliverance, when it's kindly administered.
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Why doe you not call home your Armies, and dismount your Ordinance, if you can ortaine the victory by sounding of Rams-hornes and breaking of Pitchers, yet with such an Artillery, Israel battered Iericho to the ground? Nay,
Why do you not call home your Armies, and dismount your Ordinance, if you can ortaine the victory by sounding of Ram's horns and breaking of Pitchers, yet with such an artillery, Israel battered Jericho to the ground? Nay,
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why so much provision for a Seidge, if you can perswade the heavens to fill your Magazins with Manna enough? yet they were so curteous to the Israelites campe:
why so much provision for a Seige, if you can persuade the heavens to fill your Magazines with Manna enough? yet they were so courteous to the Israelites camp:
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but, if you dare not trust such an Artillery, or Sucklers to your Army, why will you venture your lives on a certaine danger, upon the presumption of an extraodinary and disingaged providence?
but, if you Dare not trust such an artillery, or Sucklers to your Army, why will you venture your lives on a certain danger, upon the presumption of an extraordinary and disengaged providence?
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Nor doth it excuse the rashnesse, that Persecution is God's visitation. For what evill is not? The sword of Pestilence, as well as the sword of Warre, both are weapons of divine justice:
Nor does it excuse the rashness, that Persecution is God's Visitation. For what evil is not? The sword of Pestilence, as well as the sword of War, both Are weapons of divine Justice:
as to betray our selves to the Prison or Stake, as those furious Heretiques, the Circumcellions in Austines time, that went up and downe begging Martyr dome, Come, Plunder, Stab, Burne us;
as to betray our selves to the Prison or Stake, as those furious Heretics, the Circumcellions in Austine's time, that went up and down begging Martyr dome, Come, Plunder, Stab, Burn us;
The Fryers relate of their good Saint Francis, that he went up and down to Majorka, and Minorka, among the Mahometans, desiring to be put to death for Christ's sake;
The Friars relate of their good Saint Francis, that he went up and down to Majorka, and Minorca, among the Mahometans, desiring to be put to death for Christ's sake;
So, he that seeks death, before death seeks him, dyes not a Martyr, but a Man. slayer. For what difference is there, between falling on my owne and running upon the point of another mans sword? He that dilivers himselfe into the hand of danger, NONLATINALPHABET, He joynes in conspiracie with his persecuter against his owne life.
So, he that seeks death, before death seeks him, dies not a Martyr, but a Man. slayer. For what difference is there, between falling on my own and running upon the point of Another men sword? He that dilivers himself into the hand of danger,, He joins in Conspiracy with his Persecutor against his own life.
As Nazianzen observes of Marcus Arethusius his flight, that it was not so much in love to himselfe, NONLATINALPHABET, but in compassion to his persecuters,
As Nazianzen observes of Marcus Arethas his flight, that it was not so much in love to himself,, but in compassion to his persecuters,
Christianity is no such cowardly Religion: but there goe so many flowers to make up this crowne of Martyrdom, that he, who doth but simply dye for Christ, without other circumstances, is like to weare but a single flower, not the whole crowne. Cuipatientia, mens benè conscia, congruacausa, Tempus & adsuerit, hic benè Martyr erit,
Christianity is no such cowardly Religion: but there go so many flowers to make up this crown of Martyrdom, that he, who does but simply die for christ, without other Circumstances, is like to wear but a single flower, not the Whole crown. Cuipatientia, Mens benè conscia, congruacausa, Tempus & adsuerit, hic benè Martyr erit,
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He that hath patience, a good conscience, a just cause, and (what makes the Crowne compleat) a fit opportunity to dye for Christ, He only deserves the name of a Full Martyr. The other three are like flowers in Autumne, withered and dry, till God's appointed time:
He that hath patience, a good conscience, a just cause, and (what makes the Crown complete) a fit opportunity to die for christ, He only deserves the name of a Full Martyr. The other three Are like flowers in Autumn, withered and dry, till God's appointed time:
then they will blossome and spring, and flourish in the Crowne so that a future threatned danger we may decline without imputation of Cowardize, NONLATINALPHABET, because of the uncertainty of the event:
then they will blossom and spring, and flourish in the Crown so that a future threatened danger we may decline without imputation of Cowardice,, Because of the uncertainty of the event:
Wonder not at Ignatius, and Germanicus, who being both condemned to the mercyles teeth of wild Beasts, provoked those savage creatures to teare them in peices.
Wonder not At Ignatius, and Germanicus, who being both condemned to the mercyles teeth of wild Beasts, provoked those savage creatures to tear them in Pieces.
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The Apostles might decline it, if it were offered them in one city, by flying into another, because they were Preachers-generall, Ministers to the whole world,
The Apostles might decline it, if it were offered them in one City, by flying into Another, Because they were Preachers-generall, Ministers to the Whole world,
Forthe people are their owne, the minister the Peoplēs; Them God hath trusted with their bodies, Him with their soules: Nay, shall we preach to them, Netimete, Feare not them that kill the body, and we first take our heeles? or did Christ say it, only to the Laity, He that denies me before men, Him will I deny before the Angels of God.
Forth people Are their own, the minister the Peoplens; Them God hath trusted with their bodies, Him with their Souls: Nay, shall we preach to them, Netimete, fear not them that kill the body, and we First take our heals? or did christ say it, only to the Laity, He that Denies me before men, Him will I deny before the Angels of God.
Yet all this is but a kind of zealous Montanisme. For Tertullian taking a discontent that his countryman Victor was preferr'd before him to the Bishoprick of Carthage, after the death of Agrippinus, turn'd Montanist, & employed those acute parts of his, in defending many the Heresies of that Sect, in which catalogue is the deny all of flight to the persecuted.
Yet all this is but a kind of zealous Montanism. For Tertullian taking a discontent that his countryman Victor was preferred before him to the Bishopric of Carthage, After the death of Agrippinus, turned Montanist, & employed those acute parts of his, in defending many the Heresies of that Sect, in which catalogue is the deny all of flight to the persecuted.
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that they would not allow a man to save his life, though he could without scandall For my part, I did never love to uncover the nakednesse of any the ancient Fathers of the Church;
that they would not allow a man to save his life, though he could without scandal For my part, I did never love to uncover the nakedness of any the ancient Father's of the Church;
But when their opinions stand in cōpetition with the truth, then St Cyprian hath given me a rule, Non debemus attendre quid aliquis ante nos faciendam putaverit, sed quid, qui ante omnes, Christus priùs fecerit.
But when their opinions stand in competition with the truth, then Saint Cyprian hath given me a Rule, Non debemus attendre quid aliquis ante nos faciendam putaverit, sed quid, qui ante omnes, Christus priùs fecerit.
He scarce saluted the world, but declared himselfe a man by flight, as well as by those querulous passions of hunger and thirst. And what he did NONLATINALPHABET, after the manner of men, NONLATINALPHABET, Athanasius saies, is common to the whole kind:
He scarce saluted the world, but declared himself a man by flight, as well as by those querulous passion of hunger and thirst. And what he did, After the manner of men,, Athanasius Says, is Common to the Whole kind:
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And shall nature be so cruell a Step-mother to our tribe only, as to deny us the priviledge she indulgeth all her sonnes? Look into the Saints Geography, & you shall find a double Synode, each consisting of fifty Prophets in a cave:
And shall nature be so cruel a Stepmother to our tribe only, as to deny us the privilege she indulgeth all her Sons? Look into the Saints Geography, & you shall find a double Synod, each consisting of fifty prophets in a cave:
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Shall I give you a map of S. Paul's flight, out of his covert at Damascus, to Iconium, from Iconium to Lystra, from Lystrato Ephesus, thence to Macodonia. You cannot forget old Polycarpe NONLATINALPHABET, hid in the cockloft, when his persecuters search't the house for him.
Shall I give you a map of S. Paul's flight, out of his covert At Damascus, to Iconium, from Iconium to Lystra, from Lystrato Ephesus, thence to Macodonia. You cannot forget old Polycarp, hid in the cockloft, when his persecuters searched the house for him.
S. Augustine lock't within doores, when the Manichees, that could not confute him with argument, would have done it with the ponyard. S. Basil in the solitude of Pontus, when the peevish Prelate Eusebius molested him at Caesaroa. And though Origen in his youthfull yeares was such a hot spurre,
S. Augustine locked within doors, when the manichees, that could not confute him with argument, would have done it with the Poigniard. S. Basil in the solitude of Pontus, when the peevish Prelate Eusebius molested him At Caesaroa. And though Origen in his youthful Years was such a hight spur,
Nay great Athanasius, who for forty six yeares, was chased up and down by those Arian bloud. hounds, Constantine, Constantius, Julian, and Valens, with so much malice and severity, that scarce any of the foure Elements did dare protect him,
Nay great Athanasius, who for forty six Years, was chased up and down by those Arian blood. hounds, Constantine, Constantius, Julian, and Valens, with so much malice and severity, that scarce any of the foure Elements did Dare Pact him,
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And here I cannot passe by, that false imputation, which Thammerus casts on this reonowned Prelate, viz. That the occasion of his flight, was his own Avarice, in engrossing the corne, Constantine sent to the poore of Alexandria:
And Here I cannot pass by, that false imputation, which Thammerus Cast on this reonowned Prelate, viz. That the occasion of his flight, was his own Avarice, in engrossing the corn, Constantine sent to the poor of Alexandria:
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but of this, and other false accusations preferr'd against him by the Arians, he was acquitted before the Emperour, and in a Councell at Sardica, a city in Illyria; when Julius Bishiop of Rome sent a sharp Epistle to the Bishops of Antioch, for endeavouring to stain so Spotlesse an innocence: the true cause of his flight being the bloudy malice of the Arian faction against him.
but of this, and other false accusations preferred against him by the Arians, he was acquitted before the Emperor, and in a Council At Sardica, a City in Illyria; when Julius Bishiop of Rome sent a sharp Epistle to the Bishops of Antioch, for endeavouring to stain so Spotless an innocence: the true cause of his flight being the bloody malice of the Arian faction against him.
though I would not have it end there. If my my conscience tells me, I shall not be able to contest with the temptation, that I have not patience for aprison; nor courage for a stake, Then as the Angell said to Ioseph, Arise I must,
though I would not have it end there. If my my conscience tells me, I shall not be able to contest with the temptation, that I have not patience for aprison; nor courage for a stake, Then as the Angel said to Ioseph, Arise I must,
then keep my Living and loose my faith with Quintus. Sure he cannot be faid to deny Christ by flying, who flyes least, he should deny him. Nay what more reall,
then keep my Living and lose my faith with Quintus. Sure he cannot be faid to deny christ by flying, who flies least, he should deny him. Nay what more real,
nay the poor man's cheeks, that were fed with his bread, and doe they nor all suffer a kind of Martyrdome for his Allegiance? Can you behold his Wife and Children, the constant addition,
nay the poor Man's cheeks, that were fed with his bred, and do they nor all suffer a kind of Martyrdom for his Allegiance? Can you behold his Wife and Children, the constant addition,
and companions of his misfortunes, and doe they not all see me to you so many confessours of his Loyalty? Nay where another Curate can't be had, what if I should say, Domus ipsa divinat, The very Parsonage house, can Preach obedience to the whole Parish? Tell me now, which denyes Christ before men, He that sits secure at home,
and Sodales of his misfortunes, and do they not all see me to you so many Confessors of his Loyalty? Nay where Another Curate can't be had, what if I should say, Domus ipsa Divinat, The very Parsonage house, can Preach Obedience to the Whole Parish? Tell me now, which Denies christ before men, He that sits secure At home,
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He that stayes in his house, and goes to Masse, or He, that flyes to keep himselfe from Idolls. Peter Martyr upbraydes the presumption of his Parishioners, who esteemed him a Coward for his prudence, and boasted that they were Equites Christi fortes & probati Valiant and approved Cavaleirs of Heaven, that would rather dye, then stirre a foot from.
He that stays in his house, and Goes to Mass, or He, that flies to keep himself from Idols. Peter Martyr upbraids the presumption of his Parishioners, who esteemed him a Coward for his prudence, and boasted that they were Equites Christ forts & probati Valiant and approved Cavaliers of Heaven, that would rather die, then stir a foot from.
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Christ's Banner, and yet ranne to the enemy, and faught under a Popish Ensigne. O quàm multos fefellit haec vana spes? How many hath this vaine hope deceived? whil'st they despise this common remedy of weaknesse, or rather true Christian policy, they run their consciences on a wilfull, and deserved ruine.
Christ's Banner, and yet ran to the enemy, and fought under a Popish Ensign. O quàm multos Fooled haec Vana spes? How many hath this vain hope deceived? whilst they despise this Common remedy of weakness, or rather true Christian policy, they run their Consciences on a wilful, and deserved ruin.
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Nor is the Ministers absence vncharitable, where his presence is vnprofitable: For it is not his absence, but the peoples profession, that exposeth them to the Wolfe:
Nor is the Ministers absence uncharitable, where his presence is unprofitable: For it is not his absence, but the peoples profession, that exposeth them to the Wolf:
yea, how unable were he to confirme the weake, who himself is the weakest? so that, where the people can have no benefit of his presence, they are his greatest Persecuters, that quarrell with his absence.
yea, how unable were he to confirm the weak, who himself is the Weakest? so that, where the people can have no benefit of his presence, they Are his greatest Persecuters, that quarrel with his absence.
and not be hissed off the stage? NONLATINALPHABET, Flight is a fencing Schoole, where we exercise our selves at foyles with death, ere we come to a publique encounter. Call it no more Feare that he is gone,
and not be hissed off the stage?, Flight is a fencing School, where we exercise our selves At foils with death, ere we come to a public encounter. Call it no more fear that he is gone,
then, the Sunne of righteousnesse shall rise in Inry with heading in his wings. Let not Carthage thinke they have quite lost their Cyprian, in lesse then two yeares Decius dieth, & he returns their vigilant Bishop and Pastour. Doth Alexandria despaire of ever seeing Athanasins againe? why, the very same power, that first banished, restores him againe to his seized Bishoprick. For Constantius is now sending his Imperiall letters, to invite him home,
then, the Sun of righteousness shall rise in Inry with heading in his wings. Let not Carthage think they have quite lost their Cyprian, in less then two Years Decius Dieth, & he returns their vigilant Bishop and Pastor. Does Alexandria despair of ever seeing Athanasians again? why, the very same power, that First banished, restores him again to his seized Bishopric. For Constantius is now sending his Imperial letters, to invite him home,
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Doe but permit Luther to keep close, till the Popes Bull hath done roaring, and you shall heare him again in his pulpit at Witenberge. Suffer Melancton to hide a while in the Cities of Harcinia: when the Seidge is raised, he will returne to his Divinity schoole in that Vniversity.
Doe but permit Luther to keep close, till the Popes Bull hath done roaring, and you shall hear him again in his pulpit At Wittenberg. Suffer Melanchthon to hide a while in the Cities of Harcinia: when the Seige is raised, he will return to his Divinity school in that university.
Besides, will you make the Almighty so vnskilfull a Generall, as to venture all his Army on the very first charge: some Reserves he will have for the Necessities of his Church:
Beside, will you make the Almighty so unskilful a General, as to venture all his Army on the very First charge: Some Reserves he will have for the Necessities of his Church:
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so the learned Clergy, that take fanctuary here, and in other places of safety, are but the Churches Reserve, not to be commanded up, till the very last plunge of the Battaile.
so the learned Clergy, that take fanctuary Here, and in other places of safety, Are but the Churches Reserve, not to be commanded up, till the very last plunge of the Battle.
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And how many triumphs doth the Church owe to this one Persecuted Brigade? When all the world was Arian• …, stout Athanasius lead up the Reserve of Orthodox Bishops, and quite roused the Here sie, that it could never gather a head since.
And how many Triumphos does the Church owe to this one Persecuted Brigade? When all the world was Arian• …, stout Athanasius led up the Reserve of Orthodox Bishops, and quite roused the Here sie, that it could never gather a head since.
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and Domions in Vassalagae from him, did not that poore Reserve, Lather a single Monk cut off this Philistin's head with his Owne Sword? I cannot tell what we should have done for a Redeemer, had not David saved his life in a Cave Could you have had the branch, if the stocke of Iesse had been cut down and withered? Nay we had all been Pagans till this day, had not some of those fifteent thousand, that fled from ferusalem at the Stoning of Steeven, crossed the Brittish seas: By this, the Romane Scepter was prevented by the Crosse of Christ, and England made one of the first Chambers, where Christianity was borne.
and Domains in Vassalagae from him, did not that poor Reserve, Lather a single Monk Cut off this Philistin's head with his Own Sword? I cannot tell what we should have done for a Redeemer, had not David saved his life in a Cave Could you have had the branch, if the stock of Iesse had been Cut down and withered? Nay we had all been Pagans till this day, had not Some of those fifteent thousand, that fled from ferusalem At the Stoning of Steven, crossed the Brit Seas: By this, the Roman Sceptre was prevented by the Cross of christ, and England made one of the First Chambers, where Christianity was born.
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In all the rety rements of these worthies, the Church hath reaped a very plentifull harvest. Had shoe nor many of David's Psalme, out of a Wildernesse, & a Cave? choyce flowers, for so barren a soyle.
In all the rety rements of these worthies, the Church hath reaped a very plentiful harvest. Had shoe nor many of David's Psalm, out of a Wilderness, & a Cave? choice flowers, for so barren a soil.
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The Athanasian out of an old cisterne at Treveris in Germany, where that Father penn'd it against the Arians. Godly and learned men are of such a diffusivanature, that like the rivers, if they be denyed passage in their proper channelts, they swell above the banks,
The Athanasian out of an old cistern At Trier in Germany, where that Father penned it against the Arians. Godly and learned men Are of such a diffusivanature, that like the Rivers, if they be denied passage in their proper channelts, they swell above the banks,
S. Chrysostom in his exile to Cucusus wrote that divine Paradox, Nemo Laeditur, nisi à seipso, and though he found the People Pagan, yet he lest them Christian: For by his unwearied paines and exemplary piety, he planted a Christian Chruch, and at his departure, ordeined seven Bishops, and many Presbytens there.
S. Chrysostom in his exile to Cucusus wrote that divine Paradox, Nemo Laeditur, nisi à Seipso, and though he found the People Pagan, yet he lest them Christian: For by his unwearied pains and exemplary piety, he planted a Christian Church, and At his departure, ordained seven Bishops, and many Presbytens there.
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You would think, Ivpbraided your Idlenesse, should I tell you of Origen's preaching at Caesanea, when he was driven from Alexandria: Of Peten Martyr's. Divinity Lectures at Argentoratum, When he could Preach no longer at Luce: of Lather's tomes, which he wrote in the Castle of Wartenburg, when they laid wait for his life at Wormatia: and of Brentius his Commentaries in his recesse, when the Spaniards expolled him his Church at Hala. You are not of this reserve, whom your Parishes have spued out for your drunkennesse and luxury: Nor any, that come hither,
You would think, Ivpbraided your Idleness, should I tell you of Origen's preaching At Caesanea, when he was driven from Alexandria: Of Peten Martyr's. Divinity Lectures At Strasbourg, When he could Preach no longer At Luce: of Lather's tomes, which he wrote in the Castle of Wartenburg, when they laid wait for his life At Wormatia: and of Brent his Commentaries in his recess, when the Spanish expolled him his Church At Hala You Are not of this reserve, whom your Parishes have spewed out for your Drunkenness and luxury: Nor any, that come hither,
as too many follow our Aimies, onely for Quarter and pillage, who never meane to draw a sword. None are of the Churches Regiment, but those whom Conscience and Loyalty to God and the King, have brought to this place,
as too many follow our Aimies, only for Quarter and pillage, who never mean to draw a sword. None Are of the Churches Regiment, but those whom Conscience and Loyalty to God and the King, have brought to this place,
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As oft as I think of Witenberg, I esteeme every such Champion (How meane soever he seeme to the eye of the World) a Pledge of divine protection. For when Charles the sift besiedged that Vniversity, God so heard the prayers of Pomeranus and other learned men, that,
As oft as I think of Wittenberg, I esteem every such Champion (How mean soever he seem to the eye of the World) a Pledge of divine protection. For when Charles the sift besieged that university, God so herd the Prayers of Pomeranian and other learned men, that,
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when the Souldiens entred, instead of Violence, they shew'd them all reverence, and spared the City for their sakes. Pray God, We never meet with a worse enemy.
when the Souldiens entered, instead of Violence, they showed them all Reverence, and spared the city for their sakes. Pray God, We never meet with a Worse enemy.
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but if he hath purposed, this shall not be the last stage of our slight, as the Poet of himselse and his friend, Quocun { que }, in loce, Roma duobus erit:
but if he hath purposed, this shall not be the last stage of our slight, as the Poet of himself and his friend, Quocun { que }, in loce, Roma duobus erit:
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so, let this be our comfort, that God and a Christian, whereever they are, make a great city. He cannot want the conveniences of one place, who is accompanied with him that fills all places,
so, let this be our Comfort, that God and a Christian, wherever they Are, make a great City. He cannot want the conveniences of one place, who is accompanied with him that fills all places,
and we may besure of His society, who flye for his sake, as Nazianzen said of A. thanasius, NONLATINALPHABET, He sled for the Trinity, and therefore with the Trinity.
and we may besure of His society, who fly for his sake, as Nazianzen said of A. thanasius,, He sled for the Trinity, and Therefore with the Trinity.
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Aske me not, What you shall cate, or what you shall drinke, or where withall you shall be clothed? Rather then your Heavenly Father will suffer you to want any of these, The Heavens shall raine Manna, the Rocks run with a pleasant streame, and the winds serve in Varieties for you.
Ask me not, What you shall cate, or what you shall drink, or where withal you shall be clothed? Rather then your Heavenly Father will suffer you to want any of these, The Heavens shall rain Manna, the Rocks run with a pleasant stream, and the winds serve in Varieties for you.
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Whether could you imagine St Chrysostome was going, but as a certaine prey to famine and misery, when he went in banishment into Armenia, without friend or fortune? yet there God raised him two noble friends, Philadelphus, and Diescorus, who esteemed themselves happy in so rich a prize, and became not only Patrons to his Person, but Proselytes to his Religion. How was it possible, great Athanasius could live six yeares in a cisterne, and soure moneths in his Father's monument, had not God moved the heart of a Vertuous matron to conveigh him dayly reliefe? Will you behold you owne misfortunes in reverend Brentius, who after twenty six yeares constant preaching at Hala in Swethland, with his Wise and Children was, by the bloudy Papists, throwne out of his owne house into a hospitall, and, as if that had been too stately a Pallace for a poore Protestant, sent a begging, had not Vlrichus Duke of Witenberg, Hospitium occultum, entertained him privately in his owne Court.
Whither could you imagine Saint Chrysostom was going, but as a certain prey to famine and misery, when he went in banishment into Armenia, without friend or fortune? yet there God raised him two noble Friends, Philadelphus, and Diescorus, who esteemed themselves happy in so rich a prize, and became not only Patrons to his Person, but Proselytes to his Religion. How was it possible, great Athanasius could live six Years in a cistern, and sour months in his Father's monument, had not God moved the heart of a Virtuous matron to convey him daily relief? Will you behold you own misfortunes in reverend Brent, who After twenty six Years constant preaching At Hala in Sweden, with his Wise and Children was, by the bloody Papists, thrown out of his own house into a hospital, and, as if that had been too stately a Palace for a poor Protestant, sent a begging, had not Vlrichus Duke of Wittenberg, Hospitium occultum, entertained him privately in his own Court.
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What should I tell you of poore Merlin, who during the massacre at Paris (a fortnight together) was fed with one egge a day, which a Hen layd in the Hey-mow, where he hid himselfe? or of distressed Peter Martyr, whom Martin Bucer relieved at his owne Table, till he preferr'd him to be Divinity reader at Argentoratum, and procured him an honourable stipend of the Senate Since the divine providence hath found out so many unexpected wayes of relieving his people,
What should I tell you of poor Merlin, who during the massacre At paris (a fortnight together) was fed with one egg a day, which a Hen laid in the Hey-mow, where he hid himself? or of distressed Peter Martyr, whom Martin Bucer relieved At his own Table, till he preferred him to be Divinity reader At Strasbourg, and procured him an honourable stipend of the Senate Since the divine providence hath found out so many unexpected ways of relieving his people,
why should we think his hand will be shortned towards any of us, who are now under the like persecution? In the Civill Warres of France, the Papists scoffed the Protestants, that they had neither Men nor mony, but a God for all purposes, and this Magazine never failed them.
why should we think his hand will be shortened towards any of us, who Are now under the like persecution? In the Civil Wars of France, the Papists scoffed the Protestants, that they had neither Men nor money, but a God for all Purposes, and this Magazine never failed them.
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We have almost for got our meane beginning: who it was, that advanced us out of the dust to be a terrour to our enemies? Had our King any Arsenall of Armes, but the divine providence? any Magazine left him,
We have almost for god our mean beginning: who it was, that advanced us out of the dust to be a terror to our enemies? Had our King any Arsenal of Arms, but the divine providence? any Magazine left him,
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Or, put the worst that can be, if our Enemies should bear us off God's earth, yet they will but drive us into Heaven: and poore prize, they will have of our bones, (but a lasting monument of their owne shame ) when our immortall Soules shall mount above the Stanes, NONLATINALPHABET, a Place above the reach of a persecution As Luther answered Cajetan's Oratous,
Or, put the worst that can be, if our Enemies should bear us off God's earth, yet they will but drive us into Heaven: and poor prize, they will have of our bones, (but a lasting monument of their own shame) when our immortal Souls shall mount above the Stanes,, a Place above the reach of a persecution As Luther answered Cajetan's Oratous,
when he asked him, where he could live safe, if Prince Frederick did not protect him, Sisb Coelo, Vuder the Firmament somewhere, bur if Earth will not entertaine me, Heaven shall, In my Father's house are many mansions, which puts me in mind of our Inner chamber, The Allegory, in Christian Patience. Enter thou into thy chambers, &c. This,
when he asked him, where he could live safe, if Prince Frederick did not Pact him, Sisb Coelo, Vuder the Firmament somewhere, burr if Earth will not entertain me, Heaven shall, In my Father's house Are many mansions, which puts me in mind of our Inner chamber, The Allegory, in Christian Patience. Enter thou into thy chambers, etc. This,
He is too delicate for her acquaintance, that cannot entertaine so churlish a guest. Erras, erras frater, saies S. Ierome to Heliodore, Ier, Ep. ad Heliodor.
He is too delicate for her acquaintance, that cannot entertain so churlish a guest. Errors, Errors frater, Says S. Jerome to Heliodore, Jeremiah, Epistle and Heliodor.
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And if our duty, why are we such strangers to this noble virtue? Sure you are not so straitned in roome, but that you may spare Patience a chamber. Shee expects not any stately palace, but a Quiet mind: the least closet you have will serve her turne, But your Hearts. A cheap guest she is:
And if our duty, why Are we such Strangers to this noble virtue? Sure you Are not so straitened in room, but that you may spare Patience a chamber. She expects not any stately palace, but a Quiet mind: the least closet you have will serve her turn, But your Hearts. A cheap guest she is:
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you may save your hangings and Perfumes, she delights in no Ornaments, but the Crosse: no delicacies, but faith and hope: shee keeps not her chamber for state, but devotion, and shuts the doores against all company, but afflictions. A strange humour this!
you may save your hangings and Perfumes, she delights in no Ornament, but the Cross: no delicacies, but faith and hope: she keeps not her chamber for state, but devotion, and shuts the doors against all company, but afflictions. A strange humour this!
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Can she dwell with misery and not the destroyed with it? Why not? Doe you not see the Keeper sport with his Lion, when the Spectatour will scarce trust his chaine. Misery lookes terrible onely upon strangers. Let patience bring you acquainted,
Can she dwell with misery and not the destroyed with it? Why not? Do you not see the Keeper sport with his lion, when the Spectator will scarce trust his chain. Misery looks terrible only upon Strangers. Let patience bring you acquainted,
and though it look grim vpon you at first, yet you will find it a very sweet companion. For Patience can tell thee, All thy misery is fetcht in by thy selfe, or sent from God.
and though it look grim upon you At First, yet you will find it a very sweet Companion. For Patience can tell thee, All thy misery is fetched in by thy self, or sent from God.
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He that could never forgive another, will not sure be so unkind to himselfe, this were to adde Impatience to Imprudence, and by the same reason thou vexest at thy former errour, thou mayest vex at thy vexing?
He that could never forgive Another, will not sure be so unkind to himself, this were to add Impatience to Imprudence, and by the same reason thou vexest At thy former error, thou Mayest vex At thy vexing?
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then to the Lord? He hath borne with our Injuties, and shall not we endure his chastisements? Proud clay, will thou ever be checking the Potter? Insolent earth, would'st thou controll, where thou shouldest admire? Is his Wisedome himselfe, Himselfe infinite,
then to the Lord? He hath born with our Injuties, and shall not we endure his chastisements? Proud clay, will thou ever be checking the Potter? Insolent earth, Wouldst thou control, where thou Shouldst admire? Is his Wisdom himself, Himself infinite,
and because his proceedings seeme harsh, wilt thou call them unjust? In fine, Is his will the rule of his actions, His goodnesse of his will? And can any thing, but what is good, proceed from goodnesse it selfe? Tertullian is in the right, Beatum illum servum, &c. Happy the man, with whom God vouchsafes to be angry!
and Because his proceedings seem harsh, wilt thou call them unjust? In fine, Is his will the Rule of his actions, His Goodness of his will? And can any thing, but what is good, proceed from Goodness it self? Tertullian is in the right, Beatum Ilum servum, etc. Happy the man, with whom God vouchsafes to be angry!
Indeed for a man to be throwne out of plenty into want, out of a large Revenue, unto almost an Almes, is as great a temptation, as now common. Yet remember, The greater the evill; The more glorious the conquest.
Indeed for a man to be thrown out of plenty into want, out of a large Revenue, unto almost an Alms, is as great a temptation, as now Common. Yet Remember, The greater the evil; The more glorious the conquest.
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'Tis no Victory, to vanquish a poor worme, No praise, to wade over a shallow foard; but to cut the Ocean, and encounter a potent Enemy is the true gallantry, that deserves the laurell.
It's no Victory, to vanquish a poor worm, No praise, to wade over a shallow foard; but to Cut the Ocean, and encounter a potent Enemy is the true gallantry, that deserves the laurel.
Great evills have this benefit with them, that their difficulties are not so large, but their Crownes are proportionable, and though they require much patience to conquer them,
Great evils have this benefit with them, that their difficulties Are not so large, but their Crowns Are proportionable, and though they require much patience to conquer them,
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yet that is, onely that they may Crowne the Victor with the greater glory. Many of us, I know, were never in the list before; now we are set upon by a fierce Judgement, shew what patience you have, what fortitude. Let not the Heathen Philosopher shame you, who could laugh at his owne shipwracke, when we cry out, as if our eternall happinesse were embarqued in a Coffer. He could throw that carelesse Epitaph after his goods, Pereant, ne Peream, Let them perish, least I perish with them;
yet that is, only that they may Crown the Victor with the greater glory. Many of us, I know, were never in the list before; now we Are Set upon by a fierce Judgement, show what patience you have, what fortitude. Let not the Heathen Philosopher shame you, who could laugh At his own shipwreck, when we cry out, as if our Eternal happiness were embarked in a Coffer. He could throw that careless Epitaph After his goods, Pereant, ne periam, Let them perish, lest I perish with them;
What meanes this Impatience, this cowardize? Have the Enemy sequestred your hearts, as well as your Lands? Have they plundered you of your Faith together with your Goods? me thinks I heare you talke like Laban, Wherefore have they taken away my Gods? As if you knew not, what to doe for a God, a Christ, a Heaven, now your wealth is gone.
What means this Impatience, this cowardice? Have the Enemy sequestered your hearts, as well as your Lands? Have they plundered you of your Faith together with your Goods? me thinks I hear you talk like Laban, Wherefore have they taken away my God's? As if you knew not, what to do for a God, a christ, a Heaven, now your wealth is gone.
Come, dissemble no longger, but professe thy selfe an Atheist, who knowest no Diety, but thy Mammon: Be no more a Christian, who can'st not suffer for righteousnesse sake. Never was any man looser by a sjust cause, though he had nothing left him,
Come, dissemble no longger, but profess thy self an Atheist, who Knowest no Diety, but thy Mammon: Be no more a Christian, who Canst not suffer for righteousness sake. Never was any man looser by a sjust cause, though he had nothing left him,
but he that hath lost a friend for Her she will pay him with a God. He that is deprived of his liberty for her, she will recompense him with a Redeemer, He that shall loose Lands, or Houses, or Life for Hes, she will repay him with a Kingdome, a Crowne, yea Aeternity it selfe.
but he that hath lost a friend for Her she will pay him with a God. He that is deprived of his liberty for her, she will recompense him with a Redeemer, He that shall lose Lands, or Houses, or Life for Hes, she will repay him with a Kingdom, a Crown, yea Eternity it self.
O let me ever be such a looser, and Impatience it selfe cannot complaine? Wherefore, let not your Hearts be troubled, but possesse your Soules in patience.
Oh let me ever be such a looser, and Impatience it self cannot complain? Wherefore, let not your Hearts be troubled, but possess your Souls in patience.
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nothing can dispossesse you of it, but your Impatience. And why will you make a Forreign evill domesticall, and fetch in those furies, that are now abroad, to disquiet patience in her chamber? When Luther saw Melancton torne in himselfe at the distractions of the Church, Cur ad hunc modumte crucias, &c. said he, Why dost thou thus torment thy selfe with impatient thoughts? If our Cause be naught,
nothing can dispossess you of it, but your Impatience. And why will you make a Foreign evil domestical, and fetch in those furies, that Are now abroad, to disquiet patience in her chamber? When Luther saw Melanchthon torn in himself At the distractions of the Church, Cur ad hunc modumte crucias, etc. said he, Why dost thou thus torment thy self with impatient thoughts? If our Cause be nought,
why doe we not throw it up? If Just, why should we make God a lyar in so many promises of successe? If ever a sad Melanction be in this Assembly, let him intreat his patience to keep her chamber but a moment, and he, that is to come, will come and will not tarry:
why do we not throw it up? If Just, why should we make God a liar in so many promises of success? If ever a sad Melancton be in this Assembly, let him entreat his patience to keep her chamber but a moment, and he, that is to come, will come and will not tarry:
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which is the last particular, I shall at this time treat of, the First argument, which like a key locks both chamber doores, Vs { que } ad momentum, for a very little moment.
which is the last particular, I shall At this time Treat of, the First argument, which like a key locks both chamber doors, Us { que } ad momentum, for a very little moment.
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But are there any minutes in God's Ephemerides? doe such atomes of time come under his observation? Our Philomathists have kept their account so well, that they have lost us some part of our yeare:
But Are there any minutes in God's Ephemerides? do such Atoms of time come under his observation? Our Philomathists have kept their account so well, that they have lost us Some part of our year:
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Did we set our wills by his will, God's clocke, and ours would alwayes agree and strike deliverance together. There was a Diall in Campus Martius at Rome, that never went according to the Sun:
Did we Set our wills by his will, God's clock, and ours would always agree and strike deliverance together. There was a Dial in Campus Martius At Room, that never went according to the Sun:
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so that the divine assistance may happily come too late in respect of our Hasty desires, but never in regard of our True necessity. The shortest stay seemes long to a running mind, the longest short to the patient.
so that the divine assistance may happily come too late in respect of our Hasty Desires, but never in regard of our True necessity. The Shortest stay seems long to a running mind, the longest short to the patient.
Esteeme not God then slow, who keepes the very minute of his promise, though he come not at the moment of thy expectation. In Chronicall diseases you must be ruled by your Physitian: though you may desire Physicke in the Paroxisme or hot sit, yet he may thinke it time enough when the sit is over. so, Nospeed to this same God's-speed, and then we are to judge our deliverance quick enough, when he shall esteeme it seasonable,
Esteem not God then slow, who keeps the very minute of his promise, though he come not At the moment of thy expectation. In Chronical diseases you must be ruled by your physician: though you may desire Physic in the Paroxysm or hight fit, yet he may think it time enough when the fit is over. so, Nospeed to this same God's-speed, and then we Are to judge our deliverance quick enough, when he shall esteem it seasonable,
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Againe, I have seene the twelve signes of the Zodiacke compasse a Dyall, and denote the twelve houres of the days God hath signes about his Watch too, Faith, Repentance, &c. but Deliverance is one of the last: now would you have the clocke strike Twelve before One, deliverance before repentance? this is against the order of Numeration; The hand must point at Repentance, and newnesse of life, ere it stand at Deliverance.
Again, I have seen the twelve Signs of the Zodiac compass a Dial, and denote the twelve hours of the days God hath Signs about his Watch too, Faith, Repentance, etc. but Deliverance is one of the last: now would you have the clock strike Twelve before One, deliverance before Repentance? this is against the order of Numeration; The hand must point At Repentance, and newness of life, ere it stand At Deliverance.
But will you give me leave to follow Luther's advices to put this noment in the Predicament of relation, and then he saith, it will Absorbere praedicamentum quantitatis, quite swallow up the predicament of quantity:
But will you give me leave to follow Luther's advices to put this noment in the Predicament of Relation, and then he Says, it will Absorbere praedicamentum quantitatis, quite swallow up the predicament of quantity:
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First looke upon your sinnes, on both sides, Their Guilt and Duration. The Guilt is eternall, though the Act be transient. For NONLATINALPHABET, God judgeth not alwayes of sinne by it's Continuance, but it's Nautre.
First look upon your Sins, on both sides, Their Gilded and Duration. The Gilded is Eternal, though the Act be Transient. For, God Judgeth not always of sin by it's Continuance, but it's Nautre.
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Now, what proportion betweene a temporall punishment and an eternall one due? The very meditation of an everlasting fire, made Austine cry out, Hie ure, hic feca modo in aeternum parcas, Burne me, O Lord, cut me in peices here,
Now, what proportion between a temporal punishment and an Eternal one due? The very meditation of an everlasting fire, made Augustine cry out, High ure, hic feca modo in aeternum parcas, Burn me, Oh Lord, Cut me in Pieces Here,
when we are liable to an eternall torment? if every sinne merit everlasting death, how many eternities of misery are due to out many crying sinnes? yet thou hast given us,
when we Are liable to an Eternal torment? if every sin merit everlasting death, how many eternities of misery Are due to out many crying Sins? yet thou hast given us,
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and hands to hands, and what a vast disproportion will you find, betweene this Little David, and that Huge Goliah? A Childe of foure yeares old, Our present sorrowes, and this Philistin of threescore, Our past iniquities? The very fingar of this man of Gath, Our sinnes, is bigger then the whole body of our sufferings, Job compares his sinnes to the sands of the Sea, and if you will sit downe and tell the sands of the Sea, and your sufferings together, what Alpes, what mountaines of sinne will you lay aside for one little heape of sorrow? O our Impanitency is our greatest Calamity! This hath spun out the moment into so many yeares already.
and hands to hands, and what a vast disproportion will you find, between this Little David, and that Huge Goliath? A Child of foure Years old, Our present sorrows, and this Philistines of threescore, Our past iniquities? The very fingar of this man of Gaza, Our Sins, is bigger then the Whole body of our sufferings, Job compares his Sins to the sands of the Sea, and if you will fit down and tell the sands of the Sea, and your sufferings together, what Alps, what Mountains of sin will you lay aside for one little heap of sorrow? Oh our Impanitency is our greatest Calamity! This hath spun out the moment into so many Years already.
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It is going it circuit through the World, and would soone passe through England, did not our many crimes deteine it in so long an Assize with us, Aske no more, How long shall I behold the Standard and heare the sound of the Trumpet? When God doth still complaine.
It is going it circuit through the World, and would soon pass through England, did not our many crimes detain it in so long an Assize with us, Ask no more, How long shall I behold the Standard and hear the found of the Trumpet? When God does still complain.
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when the Almighty doth yet stretch out his hands te Vs, a disobedient and goine saying People. Lord, what Vnreasonable Creatures are we? Volumus delinquere & nolumus Verberari, We would of offend and not suffer for it.
when the Almighty does yet stretch out his hands to Us, a disobedient and going saying People. Lord, what Unreasonable Creatures Are we? Volumus delinquere & nolumus Verberari, We would of offend and not suffer for it.
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Is there a nasty drunkard, a rotten adulterer, or a damned swearer the lesse for these sad times? Are we not all more undone in our manners then our estates; and have we not lesse of virtue left us,
Is there a nasty drunkard, a rotten adulterer, or a damned swearer the less for these sad times? are we not all more undone in our manners then our estates; and have we not less of virtue left us,
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then of our substance? Nay, would Salvian's complaint were not verified, Assiduitas calamitatum, augmentum criminum, ô Incredible, The Continuance of our misery doth but increase our iniquity, like that snaky monster, that multiplyed the more for the beheading? Boast not to me, what a good Subject thou art,
then of our substance? Nay, would Salvianus complaint were not verified, Assiduitas Calamities, augmentum crimen, o Incredible, The Continuance of our misery does but increase our iniquity, like that snaky monster, that multiplied the more for the beheading? Boast not to me, what a good Subject thou art,
when thou dost recruit the King with thy mony, and rout him with thy sinnes. Tell me not, what a freind thou art to thy Native Country, when thou wilt not expend a lust, to save it from ruine.
when thou dost recruit the King with thy money, and rout him with thy Sins. Tell me not, what a friend thou art to thy Native Country, when thou wilt not expend a lust, to save it from ruin.
If you would have God keep his moment in punishing, why doe not you observe your modicum in sinning. Can you blame the Physitian, if the disease continues,
If you would have God keep his moment in punishing, why do not you observe your modicum in sinning. Can you blame the physician, if the disease continues,
God hath even put Deliverance in our owne power, and why will you deferre your happinesse any longer? Humble your Soules under the mighty hand of God, and he will bend the stubborne hearts of our Enemies to Peace.
God hath even put Deliverance in our own power, and why will you defer your happiness any longer? Humble your Souls under the mighty hand of God, and he will bend the stubborn hearts of our Enemies to Peace.
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The vast circumference of the Earth conteines more then two thousand and five hundred miles, yet the Mathematician will prove 'tis but a Point in respect of the Heavens, because from any superficies he doth not lesse behold halfethe Heavens, then if he were in the Center of the Earth.
The vast circumference of the Earth contains more then two thousand and five hundred miles, yet the Mathematician will prove it's but a Point in respect of the Heavens, Because from any superficies he does not less behold halfethe Heavens, then if he were in the Centre of the Earth.
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Because eternity seems not lesse eternall if you look upon it from the very Center of misery. Will you see it tryed by Saint Paul, who stept up into the Third Heaven, to wrigh the Crosse and the Crowne. And returned with this joyfull Probatum est, The most ponderous Crosse is but a feather in the scales, a Momentary lightnesse, in comparison of that surpassing, exceeding, eternall, (where shall I stay?) weighty Crowne of glory.
Because eternity seems not less Eternal if you look upon it from the very Centre of misery. Will you see it tried by Saint Paul, who stepped up into the Third Heaven, to wrigh the Cross and the Crown. And returned with this joyful Probatum est, The most ponderous Cross is but a feather in the scales, a Momentary lightness, in comparison of that surpassing, exceeding, Eternal, (where shall I stay?) weighty Crown of glory.
Thinke not that sorrow long, that ends in everlasting joy: but hold out this little moment, thou hast but this one step to thy Crowne. And as the Bishop, when he was going to suffer, threw away his staffe, and bid his legges doe their duty, He should not trouble them farre.
Think not that sorrow long, that ends in everlasting joy: but hold out this little moment, thou hast but this one step to thy Crown. And as the Bishop, when he was going to suffer, threw away his staff, and bid his legs do their duty, He should not trouble them Far.
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So command thy Faith and Patience to doe their last office, Jàm patùm itineris restat, Thou art almost at thy journyes end, at the very gates of Immortality:
So command thy Faith and Patience to do their last office, Jàm patùm itineris restat, Thou art almost At thy journeys end, At the very gates of Immortality:
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but a moment, and what a blessed Change wilt thou finde it, To breath thy Soule out of sorrowes into joy, out of misery into happinesse, out of terments into pleasures for evermore. For our present affliction, will but adde to the degrees of our Happinesse,
but a moment, and what a blessed Change wilt thou find it, To breath thy Soul out of sorrows into joy, out of misery into happiness, out of terments into pleasures for evermore. For our present affliction, will but add to the Degrees of our Happiness,
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O deare Lorà, so inflame our hearts with the love of Aeternity, that the longest affliction may seeme short, the heaviest light, in comparison of that everlasting blisse which thou hast prepared for us in thy Kingdome.
Oh deer Lorà, so inflame our hearts with the love of Eternity, that the longest affliction may seem short, the Heaviest Light, in comparison of that everlasting bliss which thou hast prepared for us in thy Kingdom.
Specialitèr adversus Ecclesiam texuit volumina de pudicitia, de persecutione, &c. ter. lib. de Ecclesiast. scriptor. Martyrium aded extolleret, us ne fugam, aliasi { que } latebras vel redemptionem vitae admitteret. Baron. an Christi. 201. n. 9.
Specialitèr Adversus Church texuit volumina de Chastity, de persecution, etc. ter. lib. de Ecclesiatest. scriptor. Martyrium aded extolleret, us ne fugam, aliasi { que } latebras vel redemptionem vitae admitteret. Baron. an Christ. 201. n. 9.
