A glimpse of Gods glory: as it vvas presented in a sermon preached in St. Margarets Westminster, before the honorable House of Commons at the late solemne fast, September 28. 1642. By Tho: Hodges Rector of the Church at Kensington neere London. Published by order of that House.
In which observe Gods 1. Majesty. 2. Mercy. 3. The impression this maketh on the Psalmist. 1. Gods Majesty, exprest by, 1. His eminency, hee is on high; and that is farther discovered by the Originall and fountaine of it, NONLATINALPHABET, He exalts himselfe on high, so the word signifies.
In which observe God's 1. Majesty. 2. Mercy. 3. The impression this makes on the Psalmist. 1. God's Majesty, expressed by, 1. His eminency, he is on high; and that is farther discovered by the Original and fountain of it,, He exalts himself on high, so the word signifies.
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1. Things in Heaven. 2. Things on earth. 2. In his exhibiting himselfe by way of Relation, He is our God. 3. In his great condescension; though he be so high,
1. Things in Heaven. 2. Things on earth. 2. In his exhibiting himself by Way of Relation, He is our God. 3. In his great condescension; though he be so high,
and so far vaile his glory, as to imploy his wisdome, power, and other attributes for their advantage. 3. The impression that this apprehension makes on the minde of the Psalmist,
and so Far veil his glory, as to employ his Wisdom, power, and other attributes for their advantage. 3. The impression that this apprehension makes on the mind of the Psalmist,
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2. In respect of essence, he is high indeed, unexpressibly high in excellency above all beings, not onely in Abrahams phrase, The high God, but in Davids, The Lord most High.
2. In respect of essence, he is high indeed, unexpressibly high in excellency above all beings, not only in Abrahams phrase, The high God, but in Davids, The Lord most High.
Alas, what are all created beings with all their excellencies in respect of him, but even as nothing and vanity, as the Prophet speakes? He is the perfectest of all Beings.
Alas, what Are all created beings with all their excellencies in respect of him, but even as nothing and vanity, as the Prophet speaks? He is the perfectest of all Beings.
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who amongst them hath the whole heaven for his throne, and the whole earth for his footestoole, as he hath? who hath such vaste territories and dominions? who such supreame power and absolute authoritie? he is the God of gods, and King of kings;
who among them hath the Whole heaven for his throne, and the Whole earth for his footstool, as he hath? who hath such vast territories and Dominions? who such supreme power and absolute Authority? he is the God of God's, and King of Kings;
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and here for the farther extolling his heigth, we may well cry out with the Prophet, Who hath directed the Spirit of the Lord? or being his counsellor taught him? with whom tooke he counsell? But all this while he was like a claspt booke, gloriously shining onely to himselfe.
and Here for the farther extolling his heighth, we may well cry out with the Prophet, Who hath directed the Spirit of the Lord? or being his Counsellor taught him? with whom took he counsel? But all this while he was like a clasped book, gloriously shining only to himself.
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Then secondly, looke also upon him in his creating emanations; this glorious booke is unclaspt, and now what was hidden before in God becomes manifest;
Then secondly, look also upon him in his creating emanations; this glorious book is unclasped, and now what was hidden before in God becomes manifest;
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and their glorious furniture of Angels, Sunne, Moone, Starres, and such like, he hath likewise replenisht the earth, which also is full of his goodnesse, and glory?
and their glorious furniture of Angels, Sun, Moon, Stars, and such like, he hath likewise replenished the earth, which also is full of his Goodness, and glory?
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restraine his influence, of sustaining, maintaining grace, and power, they vanish. He sustaines, and beares up all, both in respect of being, excellencies, and operations.
restrain his influence, of sustaining, maintaining grace, and power, they vanish. He sustains, and bears up all, both in respect of being, excellencies, and operations.
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He maintaines, and spreads a table for all, therefore hither they looke with a craving, imploring eye: especially in dangers, they that despise his majestie before,
He maintains, and spreads a table for all, Therefore hither they look with a craving, imploring eye: especially in dangers, they that despise his majesty before,
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Likewise the Acts of his providence, both of Justice and Mercy, when by an out-stretched arme he reduces those creatures, and things into order in relation to this end, which otherwise in themselves would prove irregular:
Likewise the Acts of his providence, both of justice and Mercy, when by an outstretched arm he reduces those creatures, and things into order in Relation to this end, which otherwise in themselves would prove irregular:
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But also, when he had permitted that beast to rage enough, to bring about his owne designe, The remainder of his wrath (as the Psalmist speakes) God did subdue, by making the sea his grave.
But also, when he had permitted that beast to rage enough, to bring about his own Design, The remainder of his wrath (as the Psalmist speaks) God did subdue, by making the sea his grave.
1. Some by way of subjection, stooping to him, Angels, and Saints they worship him, acknowledging his highnesse, by denying their own, but setting up his will as their supreame law & excellencie, cast down their crowns,
1. some by Way of subjection, stooping to him, Angels, and Saints they worship him, acknowledging his highness, by denying their own, but setting up his will as their supreme law & excellency, cast down their crowns,
and vayling their glory, they cover their face, and make his glory the object of their admiration. 2. Others acknowledge his eminencie by their Consternation upon the least shining forth of his glory,
and vailing their glory, they cover their face, and make his glory the Object of their admiration. 2. Others acknowledge his eminency by their Consternation upon the least shining forth of his glory,
when he discovers but the emblems of his greatnesse, Devils tremble, Men quake; and as the wormes when it thunders wriggle into the corners of the earth;
when he discovers but the emblems of his greatness, Devils tremble, Men quake; and as the worms when it Thunders wriggle into the corners of the earth;
so let but the Lord arise to shake the earth terribly, and the tallest Cedar, the highest tower, the loftiest spirit of godlesse men, can dare it no longer,
so let but the Lord arise to shake the earth terribly, and the Tallest Cedar, the highest tower, the Loftiest Spirit of godless men, can Dare it no longer,
Bashan, Carmel, Lebanus, languish, the mountaines quake at him, the hills melt, and the earth is burnt up at his presence yea the world and all that dwell therein;
Bashan, Mount carmel, Lebanon, languish, the Mountains quake At him, the hills melt, and the earth is burned up At his presence yea the world and all that dwell therein;
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Who may endure in his indignation? alas, none may behold him, his wrath is so high, ore-topping the creatures weaknesse, that it is all one whether it be against a man or against a Nation. 2. He is so high that he surmounts all created capacitie to comprehend him.
Who may endure in his Indignation? alas, none may behold him, his wrath is so high, overtopping the creatures weakness, that it is all one whither it be against a man or against a nation. 2. He is so high that he surmounts all created capacity to comprehend him.
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Canst thou (saith Zophar the Naamathite to Job) by searching finde out God? canst thou finde out the Almighty to perfection? It is as high as heaven, what canst thou doe? deeper than hell, what canst thou know? the measure thereof is longer then the earth, and broader then the sea.
Canst thou (Says Zophar the Naamathite to Job) by searching find out God? Canst thou find out the Almighty to perfection? It is as high as heaven, what Canst thou do? Deeper than hell, what Canst thou know? the measure thereof is longer then the earth, and Broader then the sea.
So that indeede in Davids phrase, his greatnesse and eminencie is unsearchable. This that heathen Philosopher Simonides well exprest when being injoyned by Hiero the Tyrant to tell him, what was God, he required for solution,
So that indeed in Davids phrase, his greatness and eminency is unsearchable. This that heathen Philosopher Simonides well expressed when being enjoined by Hiero the Tyrant to tell him, what was God, he required for solution,
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but not himselfe. 2. Neither can the eye of the Understanding perfectly reach. He dwels in such inaccessible light, that no mortall eye can attaine to;
but not himself. 2. Neither can the eye of the Understanding perfectly reach. He dwells in such inaccessible Light, that no Mortal eye can attain to;
and that not by direct view of God in himselfe, but rather (as Nazianzen expresses it well) as weake eyes gaze not on the sunne in its Orbe, that's to bright,
and that not by Direct view of God in himself, but rather (as Nazianzen Expresses it well) as weak eyes gaze not on the sun in its Orb, that's to bright,
so we on God in his Word, and workes, in, and upon which he hath left sufficient manifestations of his eminencie, to attract our spirits, lay low our lofty mindes,
so we on God in his Word, and works, in, and upon which he hath left sufficient manifestations of his eminency, to attract our spirits, lay low our lofty minds,
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yet must we not thinke, that because by his mercy we reach some little glimmering beame of his infinite unexpressible highnesse thus (as it were) at the second hand, that therefore we either doe,
yet must we not think, that Because by his mercy we reach Some little glimmering beam of his infinite unexpressible highness thus (as it were) At the second hand, that Therefore we either do,
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which no created line, or understanding can ever doe, no not angelicall, there being so vast a distance betweene an infinite glory, and a finite capacitie.
which no created line, or understanding can ever do, no not angelical, there being so vast a distance between an infinite glory, and a finite capacity.
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So, although the Angels understandings now are, and the Saints, hereafter shall be fil'd brimfull with the cleare manifestations of Gods eminencie and glory,
So, although the Angels understandings now Are, and the Saints, hereafter shall be filled brimful with the clear manifestations of God's eminency and glory,
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yet that they can fully reach, or perfectly containe the exact, and precise knowledge of it, is an errour so grosse, that it much more deserveth pity then confutation.
yet that they can Fully reach, or perfectly contain the exact, and precise knowledge of it, is an error so gross, that it much more deserveth pity then confutation.
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alas, how much lesse can we dream of doing it here? Considering likewise (which farther discovers his eminencie) he is so high, that, 1. He surmounts all creatures, he hath no parallel. 2. Surpasses all notion. 3. Is above all name.
alas, how much less can we dream of doing it Here? Considering likewise (which farther discovers his eminency) he is so high, that, 1. He surmounts all creatures, he hath no parallel. 2. Surpasses all notion. 3. Is above all name.
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he is indeede like the poole Polycritus writes of, cited by Aristotle, which in compasse at the first scarce seemed to exceede the breadth of a shield,
he is indeed like the pool Polycritus writes of, cited by Aristotle, which in compass At the First scarce seemed to exceed the breadth of a shield,
Now let us come to the application of this truth, wherein I shall onely speake of what I conceive may be most apposite to further us in the present duty of this day,
Now let us come to the application of this truth, wherein I shall only speak of what I conceive may be most apposite to further us in the present duty of this day,
And here first, we may justly take up a sad complaint, that seeing God is so high, we should be so unworthy to bring him so low and debase him as we have done.
And Here First, we may justly take up a sad complaint, that seeing God is so high, we should be so unworthy to bring him so low and debase him as we have done.
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Have not we given him just ground to put that question to us (or rather complaint) Where is my honour? Where is it indeede? unlesse it consists in giving him, 1. Onely a body without a soule:
Have not we given him just ground to put that question to us (or rather complaint) Where is my honour? Where is it indeed? unless it consists in giving him, 1. Only a body without a soul:
Alas, first in our love, and estimation, doth not the covetous person set up his gold above his God? the ambitious his honour? the uncleane person his harlots, those unhappie sacrifices of publike lust,
Alas, First in our love, and estimation, does not the covetous person Set up his gold above his God? the ambitious his honour? the unclean person his harlots, those unhappy Sacrifices of public lust,
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as Tertullian stiles them? and in truth, every one without Gods grace, his will, with a little inverting the Prophets phrase, we may truely say, that according to the number of their lusts and humors so are their gods.
as Tertullian stile them? and in truth, every one without God's grace, his will, with a little inverting the prophets phrase, we may truly say, that according to the number of their Lustiest and humours so Are their God's.
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Not by externall adoration, that's too grosse, but by internall affection, and bestowing the heart upon it, which is as reall a setting up a false God,
Not by external adoration, that's too gross, but by internal affection, and bestowing the heart upon it, which is as real a setting up a false God,
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for did not riches intice, honours provoke, pleasures allure, it is much to be feared that most would (command God what he please) prove uselesse, inactive, burdens to the earth that beares them.
for did not riches entice, honours provoke, pleasures allure, it is much to be feared that most would (command God what he please) prove useless, inactive, burdens to the earth that bears them.
as to stand in awe of him above all creatures? Alas, first, how heedelesse are we to provoke him, drinking in sinne, as the fish doth water, without any dread at all, making a sport of sin, whereas true feare would make us reverence his Commandements to doe them, it would make us to hate sin,
as to stand in awe of him above all creatures? Alas, First, how heedless Are we to provoke him, drinking in sin, as the Fish does water, without any dread At all, making a sport of since, whereas true Fear would make us Reverence his commandments to do them, it would make us to hate since,
or Justice it selfe for our sakes, and in our particulars would become partiall; or omnipotencie could be withstood, or stood under in executing wrath by our weakenesse.
or justice it self for our sakes, and in our particulars would become partial; or omnipotency could be withstood, or stood under in executing wrath by our weakness.
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when the victory fell on their side, and the Arke to boote, they thought they had met with another Dagon, such a god as their owne, with whom they might be bold;
when the victory fell on their side, and the Ark to boot, they Thought they had met with Another Dagon, such a god as their own, with whom they might be bold;
They are like the blocke that Iupiter in the fable threw downe amongst the croaking frogs, which at first was so terrible, that happie was he that could soonest flye and get farthest off into the secretst hole;
They Are like the block that Iupiter in the fable threw down among the croaking frogs, which At First was so terrible, that happy was he that could soonest fly and get farthest off into the secretest hold;
or because others were swept away by the overflowing scourge and we respited, that therefore for the future it shall not come nigh us. So that by what hath beene spoken 'tis sufficiently plain, that both in our love, and feare, we have brought this high God exceeding low.
or Because Others were swept away by the overflowing scourge and we respited, that Therefore for the future it shall not come High us. So that by what hath been spoken it's sufficiently plain, that both in our love, and Fear, we have brought this high God exceeding low.
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as if Augustus Caesar were a dealing with some god Neptune, or the three sonnes trying their archery at their fathers heart, to see who can shoote nighest.
as if Augustus Caesar were a dealing with Some god Neptune, or the three Sons trying their archery At their Father's heart, to see who can shoot nighest.
though his Word, and Sacraments be, Glasses manifesting his goodnesse and glory, Thrones of his Majestie, Channels of grace, the soules light, food, physicke, wells of Salvation;
though his Word, and Sacraments be, Glasses manifesting his Goodness and glory, Thrones of his Majesty, Channels of grace, the Souls Light, food, physic, wells of Salvation;
But alas, with those in Malachi, What a wearinesse is it to us? we are quickly out of breath, soone tyred with duty, Gods Word is a burden to us. There are too many amongst us that thinke, there is no such great need of these, they can doe as well without them.
But alas, with those in Malachi, What a weariness is it to us? we Are quickly out of breath, soon tired with duty, God's Word is a burden to us. There Are too many among us that think, there is no such great need of these, they can do as well without them.
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his Saints, though they be his, Image, chiefe treasure, Iewels, favourites of heavens, Blessings to the place where they be, pillars to keep off ill, prevailing Iacobs to precure good, deare to God as the apple of his eye, such whose grace or disgrace he ownes as done to himselfe,
his Saints, though they be his, Image, chief treasure, Jewels, favourites of heavens, Blessings to the place where they be, pillars to keep off ill, prevailing Iacobs to precure good, deer to God as the apple of his eye, such whose grace or disgrace he owns as done to himself,
yet how have they beene despised, and sleighted in their thoughts by this generation, accounted as the off-scowring of the earth, the fooles of the age? The better Saint the worse esteeme;
yet how have they been despised, and sleighted in their thoughts by this generation, accounted as the offscouring of the earth, the Fools of the age? The better Saint the Worse esteem;
signes and wonders in Israel; the Song of drunkards; the mirth of feasts: What names have beene invented to brand and disgrace them with? what slanders and calumnies have not beene raised on them? that they are the pests of kingdomes;
Signs and wonders in Israel; the Song of drunkards; the mirth of feasts: What names have been invented to brand and disgrace them with? what slanders and calumnies have not been raised on them? that they Are the pests of kingdoms;
not for the profit of the Common wealth, that they should be permitted to draw in the common breath? how watching for their haltings; how glad of their falls? How joyfull of catching at,
not for the profit of the Common wealth, that they should be permitted to draw in the Common breath? how watching for their haltings; how glad of their falls? How joyful of catching At,
they shine as lights in the midst of a froward and perverse generation, there is the true ground of the quarrell, what ere they pretend to the contrary.
they shine as lights in the midst of a froward and perverse generation, there is the true ground of the quarrel, what ere they pretend to the contrary.
Are not they Gods mouth? Embassadors to his people? are not they the Pen, and the holy Ghost the Inke, wherewith the grace and mind of the ever glorious God is written, on the fleshly tables of his peoples hearts? Doth he not so farre owne them,
are not they God's Mouth? ambassadors to his people? Are not they the Pen, and the holy Ghost the Ink, wherewith the grace and mind of the ever glorious God is written, on the fleshly tables of his peoples hearts? Does he not so Far own them,
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as to say, He that heares you, heares me, &c. Yet how in divers places of this Kingdome, have many of these beene sleighted, snib'd, discouraged, threatned, rob'd of their livelihood, their mouthes stopt,
as to say, He that hears you, hears me, etc. Yet how in diverse places of this Kingdom, have many of these been sleighted, snibbed, discouraged, threatened, robbed of their livelihood, their mouths stopped,
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and what's the cause? Alas, if they would but have modified, and brought downe their light to the allay of the times, that their words might have beene as the rest of the Prophets:
and what's the cause? Alas, if they would but have modified, and brought down their Light to the allay of the times, that their words might have been as the rest of the prophets:
if they would but have quencht their zeale, abated of their diligence, and widened their conscience in a way of blind obedience, to have swallowed Camels, they might have done well enough.
if they would but have quenched their zeal, abated of their diligence, and widened their conscience in a Way of blind Obedience, to have swallowed Camels, they might have done well enough.
and was it not plaine dealing brought that glorious Prophet Esay to be sawne in peeces? Saint Ierom tells us, it was first because he said he had seene the Lord;
and was it not plain dealing brought that glorious Prophet Isaiah to be sawn in Pieces? Saint Jerom tells us, it was First Because he said he had seen the Lord;
Tis a sad thing my brethren, and worth our laying to heart this day, to call to minde, what nets have beene spread, what snares layd, what traps set, what superfluous,
This a sad thing my brothers, and worth our laying to heart this day, to call to mind, what nets have been spread, what snares laid, what traps Set, what superfluous,
yet how in many places of this kingdome hath it beene prophaned? We have beene so farre from calling it Honourable, that we have made it Ordinary; a Day of sports, pastimes and recreations;
yet how in many places of this Kingdom hath it been Profaned? We have been so Far from calling it Honourable, that we have made it Ordinary; a Day of sports, pastimes and recreations;
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We have beene so far from esteeming it a delight, that no day hath beene a greater burden to us, accounting the worke of that day most irkesome, and the time most tedious.
We have been so Far from esteeming it a delight, that no day hath been a greater burden to us, accounting the work of that day most irksome, and the time most tedious.
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Nay, hath not God executed his fierce displeasure for these indignities upon transgressing Nations? What brought ruine on Israels Kingdome? were not these the cause? What desolation on Judah? were not these the sins? We need not goe to Shiloh;
Nay, hath not God executed his fierce displeasure for these indignities upon transgressing nations? What brought ruin on Israel's Kingdom? were not these the cause? What desolation on Judah? were not these the Sins? We need not go to Shiloh;
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Nay, even at home, how fast doe the clouds gather threatning tempest? Our heaven is darkned, our Sun and Moone withhold their light, our Stars have lost their luster, our Land trembles, the foundations shake;
Nay, even At home, how fast do the Clouds gather threatening tempest? Our heaven is darkened, our Sun and Moon withhold their Light, our Stars have lost their luster, our Land trembles, the foundations shake;
as a breach in a high wall (as the Prophet elegantly expresseth it) whose ruine cometh in an instant when least expected? Or (as it followes) as the breaking of a Potters vessell all to pieces without hope of reparation? What shall we doe? Shall we cry the Temple of the Lord? that will not serve;
as a breach in a high wall (as the Prophet elegantly Expresses it) whose ruin comes in an instant when least expected? Or (as it follows) as the breaking of a Potters vessel all to Pieces without hope of reparation? What shall we do? Shall we cry the Temple of the Lord? that will not serve;
Shall we carowse away our feares like Belshazzar, besieged by the Medes and Persians? Or like the Cyclops, immure our selves in our caves of carnall confidence without all dread? Or like the Thracians when it thunders, shoot up our arrowes of defiance against the Highest? Alas, hereby wee may make our ruine more swift, more certaine, but not evade it.
Shall we carouse away our fears like Belshazzar, besieged by the Medes and Persians? Or like the Cyclops, immure our selves in our caves of carnal confidence without all dread? Or like the Thracians when it Thunders, shoot up our arrows of defiance against the Highest? Alas, hereby we may make our ruin more swift, more certain, but not evade it.
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like the Harpies, Virgins faces, but Vultures tallons: for, looke into their trading; what unfaithfulnesse, over-reaching, cousenage? weigh their words;
like the Harpies, Virgins faces, but Vultures talons: for, look into their trading; what unfaithfulness, overreaching, cozenage? weigh their words;
O! how is our Kingdome pestered with Pelagianisme, Socinianisme, Arminianisme, Anabaptisme, Brownisme, Popery, Libertinisme, and what Sect findes not abetters in our Land? How doe these spread like a gangren? and get ground every day? how do they like the Locusts of Egypt corrupt and destroy our Spring, our hopefull youth before they come to maturity? Alas,
OH! how is our Kingdom pestered with Pelagianism, Socinianism, Arminianism, Anabaptism, Brownism, Popery, Libertinism, and what Sect finds not abetters in our Land? How do these spread like a gangrene? and get ground every day? how do they like the Locusts of Egypt corrupt and destroy our Spring, our hopeful youth before they come to maturity? Alas,
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and ingagements against each other? so that wee may well revive that expression used by Ammianus Marcellinus (a sad thing that a Heathen should see such hellish miscarriages of Christiās towards each other) There are no beasts to men (saith he) so cruell and deadly, as Christians are. Well;
and engagements against each other? so that we may well revive that expression used by Ammianus Marcellinus (a sad thing that a Heathen should see such hellish miscarriages of Christiās towards each other) There Are no beasts to men (Says he) so cruel and deadly, as Christians Are. Well;
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they are so far from the Apostles humble exclamation, Who is sufficient for these things, that in their opinion, he that is good for nothing else, is able enough for this:
they Are so Far from the Apostles humble exclamation, Who is sufficient for these things, that in their opinion, he that is good for nothing Else, is able enough for this:
When all trades faile, are there not too too many make this their last refuge? Thus, the basest of the people are thrust on God, who (to use Rehoboams phrase) are good enough to serve dunghill-gods,
When all trades fail, Are there not too too many make this their last refuge? Thus, the Basest of the people Are thrust on God, who (to use Rehoboams phrase) Are good enough to serve dunghill-gods,
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what they speake, they should receive from Gods mouth, not the forge of Hereticks. It ought to bee their care, to separate betweene the precious and the vile;
what they speak, they should receive from God's Mouth, not the forge of Heretics. It ought to be their care, to separate between the precious and the vile;
Whereas they ought to be examples to their flocks, and to goe before believers by way of practise, in conversation, charity, spirit, faith, purity, as the Apostle speakes;
Whereas they ought to be Examples to their flocks, and to go before believers by Way of practice, in Conversation, charity, Spirit, faith, purity, as the Apostle speaks;
they practice not what they preach; nay, they doe the things they forbid to others; They preach a man should not steale, commit adultery, &c. yet they do.
they practice not what they preach; nay, they do the things they forbid to Others; They preach a man should not steal, commit adultery, etc. yet they do.
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the wolfe may worry, the enemy sow what tares he please in their field; Thus carelesse are they of Gods dishonour, and regardlesse how low men bring him.
the wolf may worry, the enemy sow what tares he please in their field; Thus careless Are they of God's dishonour, and regardless how low men bring him.
yet here like Davids Idol, they have eyes, and see not, eares, and heare not, &c. but if by complaint made to them, they are forced to heare, they think as sleightly,
yet Here like Davids Idol, they have eyes, and see not, ears, and hear not, etc. but if by complaint made to them, they Are forced to hear, they think as slightly,
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which sleighting and regardlesnesse of theirs, strengthens the hands of God-debasing people in their prophanenesse. 5. The ill example and discountenance of Superiours.
which Slighting and regardlessness of theirs, strengthens the hands of God-debasing people in their profaneness. 5. The ill Exampl and discountenance of Superiors.
Christs kinsmen were not more contemptible to the Emperour Domitian, for their meane condition, then these to the great and wise ones of the world; and for their sakes, Religion.
Christ kinsmen were not more contemptible to the Emperor Domitian, for their mean condition, then these to the great and wise ones of the world; and for their sakes, Religion.
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they say with that saplesse fellow in their hearts, There is no God; or with proud Pharaoh, Who is the Lord? If they grant there is one , they confine him to the heavens;
they say with that sapless fellow in their hearts, There is no God; or with proud Pharaoh, Who is the Lord? If they grant there is one, they confine him to the heavens;
Now on the contrary, when God puts forth his power in working any great unexpected change in the world, the notion of God that nature hath planted in mens minds revives, and God recovers his glory.
Now on the contrary, when God puts forth his power in working any great unexpected change in the world, the notion of God that nature hath planted in men's minds revives, and God recovers his glory.
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and he is taken notice of to be the Lord. So likewise, when he raises Sion out of her desolate condition, He then appeares so in his glory, that the Saints admire,
and he is taken notice of to be the Lord. So likewise, when he raises Sion out of her desolate condition, He then appears so in his glory, that the Saints admire,
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Lastly, (which indeed is the roote of all, and without which all the rest were nothing) a dark sensuall heart, either 1. not discerning the things of God, The naturall man doth not,
Lastly, (which indeed is the root of all, and without which all the rest were nothing) a dark sensual heart, either 1. not discerning the things of God, The natural man does not,
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but as for the costly furniture, and admirable beauty within, that he sees not, much lesse hath he the least apprehension of the glory of God that dwels in the Holy of Holies betweene the Cherubims.
but as for the costly furniture, and admirable beauty within, that he sees not, much less hath he the least apprehension of the glory of God that dwells in the Holy of Holies between the Cherubims.
there is no proportion betwixt a carnall heart and them, they are contrary to its humour and temper, wayes and courses, thoughts and projects, ends and aimes;
there is no proportion betwixt a carnal heart and them, they Are contrary to its humour and temper, ways and courses, thoughts and projects, ends and aims;
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It sleights his Day, and contemnes his Ordinances, despises his Saints, and rejects himselfe as unprofitable, uselesse and disadvantagious to it selfe.
It sleights his Day, and contemnes his Ordinances, despises his Saints, and rejects himself as unprofitable, useless and disadvantageous to it self.
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rather looke into our owne hearts and wayes, where we shall see there is cause enough why we should use our utmost indeavours to free our selves from the guilt of the frequent,
rather look into our own hearts and ways, where we shall see there is cause enough why we should use our utmost endeavours to free our selves from the guilt of the frequent,
Is he departed? this will cause him to returne, and heale our Land. Would we gaine audience this day? the prayer of the humble self-abhorring soule cannot miscarry:
Is he departed? this will cause him to return, and heal our Land. Would we gain audience this day? the prayer of the humble self-abhorring soul cannot miscarry:
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Would we have Gods directiō in these distracting erring times, what to do in our private Christian practise? He will teach the humble his wayes, he gives grace to them,
Would we have God's direction in these distracting erring times, what to do in our private Christian practice? He will teach the humble his ways, he gives grace to them,
or what course to steere in Church or State, according to our severall places? If we would but put on this temper and frame of spirit, we shall not want that neither.
or what course to steer in Church or State, according to our several places? If we would but put on this temper and frame of Spirit, we shall not want that neither.
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and to the same end, to lay before you certain considerations, wherein we may all of us see enough to make us vilde in our own eyes. Consider we therefore:
and to the same end, to lay before you certain considerations, wherein we may all of us see enough to make us vild in our own eyes. Consider we Therefore:
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1. What have we done? How many Sabbaths have we prophaned? How many opportunities of exalting God have we let slip? How many Sermons have we sleighted? How many Lords Suppers by unpreparednesse and irreverence polluted? How in our love and feare, hath every vanity been set up,
1. What have we done? How many Sabbaths have we Profaned? How many opportunities of exalting God have we let slip? How many Sermons have we sleighted? How many lords Suppers by unpreparedness and irreverence polluted? How in our love and Fear, hath every vanity been Set up,
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and God debased? How low, and seldome is God in our thoughts? How little is God extold by our tongues? How farre are our actions from advancing his name in the world? There is no number can count our rebellions,
and God debased? How low, and seldom is God in our thoughts? How little is God extolled by our tongues? How Far Are our actions from advancing his name in the world? There is no number can count our rebellions,
3. Against whom have we exalted our selves? Is it not against the Highest? A trespasse against an ordinary man, being committed against the King, proves treason.
3. Against whom have we exalted our selves? Is it not against the Highest? A trespass against an ordinary man, being committed against the King, Proves treason.
2. What recompensation can we make for these indignities we have offered him? It is not thousands of Rams, not ten thousands of rivers of Oyle, that he regards;
2. What recompensation can we make for these indignities we have offered him? It is not thousands of Rams, not ten thousands of Rivers of Oil, that he regards;
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or fortified as Nicephorus Phocas the Greek Emperour, who out of his guilty conscience fearing heavens justice made his Palace at Constantinople, as it was thought impregnable;
or fortified as Nicephorus Phocas the Greek Emperor, who out of his guilty conscience fearing heavens Justice made his Palace At Constantinople, as it was Thought impregnable;
5. What excuse can we make for our selves? shall we say we did not know such things to be indignities to the Highest? 'Twil not excuse, we have his word,
5. What excuse can we make for our selves? shall we say we did not know such things to be indignities to the Highest? 'twil not excuse, we have his word,
Or is it an abasement to our conceited excellencie to serve the Highest? Alas, the service of the greatest Emperour or noblest master, which men so seeke, what is it to this? the Angels and excellentest Saints account this their glory.
Or is it an abasement to our conceited excellency to serve the Highest? Alas, the service of the greatest Emperor or Noblest master, which men so seek, what is it to this? the Angels and excellentest Saints account this their glory.
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All the creatures combined cannot resist it, nor any meere created means extinguish it: being powred out, it makes the earth a desolation; the nations past escaping;
All the creatures combined cannot resist it, nor any mere created means extinguish it: being poured out, it makes the earth a desolation; the Nations passed escaping;
What shall we doe now considering all these things? shall we still goe on in a way of debasing God? Who did ever contend with him and prosper? I remember Herodotus tells us a story of the Psilli a foolish people, who being displeased with the South winde,
What shall we do now considering all these things? shall we still go on in a Way of debasing God? Who did ever contend with him and prosper? I Remember Herodotus tells us a story of the Psilli a foolish people, who being displeased with the South wind,
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were it to put on sack-cloath, sit in ashes, cover our heads with dust, with Ahab to walke the pace of saddest, dejectedst mourners, it is not low enough, it cannot be too low, the God we have debased is so high, whom could we but get a sight of, it would lay us low indeede,
were it to put on Sackcloth, fit in Ashes, cover our Heads with dust, with Ahab to walk the pace of Saddest, dejectedst mourners, it is not low enough, it cannot be too low, the God we have debased is so high, whom could we but get a sighed of, it would lay us low indeed,
When one of Darius King of Persia's Eunuchs saw Alexander the great setting his feete upon a low table that had beene highly esteemed by his master, he wept;
When one of Darius King of Persia's Eunuchs saw Alexander the great setting his feet upon a low table that had been highly esteemed by his master, he wept;
being askt the reason by Alexander, he gave this, he mourn'd to see that thing which his master so highly once esteemed, to be now contemn'd and made his footestoole:
being asked the reason by Alexander, he gave this, he mourned to see that thing which his master so highly once esteemed, to be now contemned and made his footstool:
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What irreverence is used towards his Ordinances? what contempt, and reproach cast upon his servants? what a low opinion of God, of the power and purity of Religion, is there in the hearts of people? These,
What irreverence is used towards his Ordinances? what contempt, and reproach cast upon his Servants? what a low opinion of God, of the power and purity of Religion, is there in the hearts of people? These,
To see earthly greatnesse descend in state, or esteeme, hath sometimes moved ingenuous minds to expresse their sense by teares; Alexander for Darius treacherously murthered;
To see earthly greatness descend in state, or esteem, hath sometime moved ingenuous minds to express their sense by tears; Alexander for Darius treacherously murdered;
And are there not all these, and many more considerations, to fill our soules with sorrow, our eyes with teares? How high is this God who is brought thus low amongst us? Then, is he not our God by Covenant, to whom we have offered these indignities? Have not we a hand in his dishonours? And is not our condition involved in this? Is he not our ornament, to adorne us? our Tower, shield, wall of fire to keep us safe? Glory, crowne, to deck us? Is he dishonoured,
And Are there not all these, and many more considerations, to fill our Souls with sorrow, our eyes with tears? How high is this God who is brought thus low among us? Then, is he not our God by Covenant, to whom we have offered these indignities? Have not we a hand in his dishonours? And is not our condition involved in this? Is he not our ornament, to adorn us? our Tower, shield, wall of fire to keep us safe? Glory, crown, to deck us? Is he dishonoured,
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he gives the people a respiration, and him an exemption from the common ruine. Ezekiels mourners for the abominations of the time they lived in, are sealed for safety.
he gives the people a respiration, and him an exemption from the Common ruin. Ezekiel's mourners for the abominations of the time they lived in, Are sealed for safety.
Alexanders Macedonians being sensible of his displeasure, laid by their armes, put on their mourning attire, came running in troopes to his tent, where for almost three dayes space they remained with loud cries,
Alexanders Macedonians being sensible of his displeasure, laid by their arms, put on their mourning attire, Come running in troops to his tent, where for almost three days Molle they remained with loud cries,
And Guicciardine tels us, That Lewis the twelfth of France, when he entred into Genoa, in his triumphant Chariot, with his sword naked, resolving to make a prey of their riches,
And Guicciardini tells us, That Lewis the twelfth of France, when he entered into Genoa, in his triumphant Chariot, with his sword naked, resolving to make a prey of their riches,
to cry to God for mercy on such a day as this, and yet to hold fast his God-dishonouring wayes, what is this but to mock the Highest? Like Lewis the eleventh of France, who carried a leaden crucifixe in his hat,
to cry to God for mercy on such a day as this, and yet to hold fast his God-dishonoring ways, what is this but to mock the Highest? Like Lewis the eleventh of France, who carried a leaden crucifix in his hat,
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Cease to doe evill, learne to doe well, else there is no treating with him. Hee may be angry with a people that prayes; with a fasting, a weeping people;
Cease to do evil, Learn to do well, Else there is no treating with him. He may be angry with a people that prays; with a fasting, a weeping people;
therefore, we have need, not onely by prayer to seeke from his free mercy the pardon of those indignities we have offered him heretofore, but for the future, strength to enable us in this businesse, that we may advance,
Therefore, we have need, not only by prayer to seek from his free mercy the pardon of those indignities we have offered him heretofore, but for the future, strength to enable us in this business, that we may advance,
1. That he, who in the beginning caused light to shine out of darknesse, would vouchsafe to shine into our darke soules, to give the knowledge of the glory of God in the face of Christ:
1. That he, who in the beginning caused Light to shine out of darkness, would vouchsafe to shine into our dark Souls, to give the knowledge of the glory of God in the face of christ:
and fogges that benight the earth, so would this light abolish the darke lusts of our ignorance, feares, and prophanenesse of our spirits, which being rectified, would rightly order our outward man,
and fogs that benight the earth, so would this Light Abolah the dark Lustiest of our ignorance, fears, and profaneness of our spirits, which being rectified, would rightly order our outward man,
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that others seeing the beames shining forth of this light within, may glorifie our Father which is in heaven. 2. That God would likewise vouchsafe us a son like Spirit and affection to him;
that Others seeing the beams shining forth of this Light within, may Glorify our Father which is in heaven. 2. That God would likewise vouchsafe us a son like Spirit and affection to him;
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and in his behalf to addresse my speech to you, whom the Providence of God hath singled and called together, out of the many thousands of this Kingdome, to doe his work, and advance his glory.
and in his behalf to address my speech to you, whom the Providence of God hath singled and called together, out of the many thousands of this Kingdom, to do his work, and advance his glory.
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but is it not the worke of the eminentest Saints, the glorious Angels, nay of Christ himselfe? Is it not the end for which God doth all he doth? Or were the issue of it shame, I might be silent;
but is it not the work of the Eminentest Saints, the glorious Angels, nay of christ himself? Is it not the end for which God does all he does? Or were the issue of it shame, I might be silent;
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but when God sayes it is honour, (as sometimes amongst the Romans the way to Honours Temple was through that of Vertue) it is argument sufficient to perswade brave mindes.
but when God Says it is honour, (as sometime among the Roman the Way to Honours Temple was through that of Virtue) it is argument sufficient to persuade brave minds.
in peace of conscience, joy of the holy Ghost, light of Gods countenance, &c. here a hundred fold, and that is not all, the best is behind, in the end everlasting life.
in peace of conscience, joy of the holy Ghost, Light of God's countenance, etc. Here a hundred fold, and that is not all, the best is behind, in the end everlasting life.
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It is for your God, and can you doe too much, or be too zealous for such a God as yours? There are foure sorts of men, whose names are more illustrious, memory dearer,
It is for your God, and can you do too much, or be too zealous for such a God as yours? There Are foure sorts of men, whose names Are more illustrious, memory Dearer,
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Founders of States and Common-wealths, as Romulus, Cyrus, Caesar, Ottoman, &c. or Law-givers, as Lycurgus, Solon, Iustinian, &c. Saviours or deliverers from intestine wars, forraine servitude, &c. so Augustus Caesar, Vespasian, Aurelianus, &c. or lastly, such as inlarge their territories,
Founders of States and Commonwealths, as Romulus, Cyrus, Caesar, Ottoman, etc. or Lawgivers, as Lycurgus, Solon, Iustinian, etc. Saviors or deliverers from intestine wars, foreign servitude, etc. so Augustus Caesar, Vespasian, Aurelianus, etc. or lastly, such as enlarge their territories,
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and many more respects sufficient in God, to excite the putting forth of your utmost abilities to set him on high? Were not our predecessors in former times like Ezekiels miserable infant, polluted with the filth of heathenish Paganisme,
and many more respects sufficient in God, to excite the putting forth of your utmost abilities to Set him on high? Were not our predecessors in former times like Ezekiels miserable infant, polluted with the filth of Heathenish Paganism,
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when the earth round about us in neighbour Countries hath beene wet with the blood of the slaine? who hath strengthened the bars of our gates, preserving us both from forraine invasions, & domestick treacheries;
when the earth round about us in neighbour Countries hath been wet with the blood of the slain? who hath strengthened the bars of our gates, preserving us both from foreign invasions, & domestic Treacheries;
but He? We may truly say with Israel, If the Lord had not beene on our side when men rose up against us, they had swallowed us up quick, &c. And can you now doe too much for such a God as this, to repaire his glory,
but He? We may truly say with Israel, If the Lord had not been on our side when men rose up against us, they had swallowed us up quick, etc. And can you now do too much for such a God as this, to repair his glory,
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and make his name high in this Land, where he so well deserves it? If therefore you are resolved (as I doubt not but you are) to set both shoulders to the worke,
and make his name high in this Land, where he so well deserves it? If Therefore you Are resolved (as I doubt not but you Are) to Set both shoulders to the work,
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1. By discountenancing, and punishing those that daily bring him low, as soule-mouthed swearers, abominable blasphemers, prophane Sabbath-breakers, lewd and wicked professors, broachers of errors;
1. By discountenancing, and punishing those that daily bring him low, as soul-mouthed swearers, abominable blasphemers, profane Sabbath breakers, lewd and wicked professors, broachers of errors;
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So, why in the least measure should your Spirits resiliate? is not the glory of the great God imbarqued in your managing of the affaires of Church and State? I beseech you therefore be excited more and more to discharge this trust.
So, why in the least measure should your Spirits resiliate? is not the glory of the great God embarked in your managing of the affairs of Church and State? I beseech you Therefore be excited more and more to discharge this trust.
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and draw thereby upon your selves a sad account. 2. Are you not Trusties likewise in the behalfe of King and Kingdome? not onely intrusted with the Prerogative of the one,
and draw thereby upon your selves a sad account. 2. are you not Trustees likewise in the behalf of King and Kingdom? not only Entrusted with the Prerogative of the one,
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For, doe you not each day finde in things that concerne our worldly welfare, wherein your predecessors might have done something more, either in matter of expression, or addition, then ere they did? I conceive in this I speake of, you may finde the like:
For, do you not each day find in things that concern our worldly welfare, wherein your predecessors might have done something more, either in matter of expression, or addition, then ere they did? I conceive in this I speak of, you may find the like:
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That Ordinances may be like those Crystall streames without mud or mixture. That every Candlestick in this Land may be furnished with a burning, and shining light.
That Ordinances may be like those Crystal streams without mud or mixture. That every Candlestick in this Land may be furnished with a burning, and shining Light.
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But this cannot be, except God be pleased to shine on your counsels, and blesse your indeavours, that by your meanes wee may enjoy yet one mercy more, and that is;
But this cannot be, except God be pleased to shine on your Counsels, and bless your endeavours, that by your means we may enjoy yet one mercy more, and that is;
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and doe not the foundations and pillars of this shake? Doe not the people of the Land cast from all places, a pitifull-imploring eye upon you, to repaire their breaches, to settle their peace,
and do not the foundations and pillars of this shake? Do not the people of the Land cast from all places, a pitifull-imploring eye upon you, to repair their Breaches, to settle their peace,
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This eminency of God (as you heard in the dividing of the text) is discovered, By 1. The rise and fountaine of it. 2. The eternity, and stability of it.
This eminency of God (as you herd in the dividing of the text) is discovered, By 1. The rise and fountain of it. 2. The eternity, and stability of it.
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and eminency, in the execution of many of his great works in the world: His Angels he imployes in governing Kingdomes, executing his decrees of judgement or mercy;
and eminency, in the execution of many of his great works in the world: His Angels he employs in governing Kingdoms, executing his decrees of judgement or mercy;
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But first, that he is pleased at all to use his creatures in such affaires as may advance the manifestation of his eminency, is a worke of dignation, and not of indigencie; in it he is pleased to put honour upon his creature,
But First, that he is pleased At all to use his creatures in such affairs as may advance the manifestation of his eminency, is a work of dignation, and not of indigency; in it he is pleased to put honour upon his creature,
Therefore, seeing he exalts himselfe, we should learne in every thing whereby the declarative highnesse of this great God is advanced, to set the crown of glory upon his head;
Therefore, seeing he exalts himself, we should Learn in every thing whereby the declarative highness of this great God is advanced, to Set the crown of glory upon his head;
Alas, we are too apt (when either our selves are used, or else our fellow creatures made Gods instruments, in a way of manifestation to advance his highnesse) so much to gaze on them, as here to terminate our fight,
Alas, we Are too apt (when either our selves Are used, or Else our fellow creatures made God's Instruments, in a Way of manifestation to advance his highness) so much to gaze on them, as Here to terminate our fight,
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The Romans had a custome, that when they had received any great victory ore their enemie, the conquerour in his triumphant Chariot rode to the Capitoll, where in all humility he did present a Palme to Jupiter;
The Romans had a custom, that when they had received any great victory over their enemy, the conqueror in his triumphant Chariot road to the Capitol, where in all humility he did present a Palm to Jupiter;
It is reported, that Adrian the fift being made Pope, the solemnitie at Lovain, where once he was head, being likewise kept, amongst other papers hung up in the Hall, in one was written;
It is reported, that Adrian the fift being made Pope, the solemnity At Louvain, where once he was head, being likewise kept, among other papers hung up in the Hall, in one was written;
one wittily subscribes, Hic Deus nihil fecit. And may we not under-write the same, if we speake the conceptions of most mens inward thoughts? If God exalt his mercy in deliverances from common ruin,
one wittily subscribes, Hic Deus nihil fecit. And may we not underwrite the same, if we speak the conceptions of most men's inward thoughts? If God exalt his mercy in Deliverances from Common ruin,
Could we but with that blessed Saint behold the rise of all from him, and how his power moves and acts in all, to carry them to the fountaine whence they issued, it would make us use his doxologie, and give him the praise.
Could we but with that blessed Saint behold the rise of all from him, and how his power moves and acts in all, to carry them to the fountain whence they issued, it would make us use his doxology, and give him the praise.
And thus I have rather toucht then handled this first branch, whereby his eminencie is discovered, viz. The originall and fountaine of it. He exalts himselfe.
And thus I have rather touched then handled this First branch, whereby his eminency is discovered, viz. The original and fountain of it. He exalts himself.
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yet he indures for ever, his yeares have no end, there is his eternitie; and for all these changes he remaines the same, as the Psalmist speakes, there is his immutability.
yet he endures for ever, his Years have no end, there is his eternity; and for all these changes he remains the same, as the Psalmist speaks, there is his immutability.
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One generation passeth away and another commeth, some dye, and others are borne, even as in a wheele turning about, the part thou now seest, by and by is out of thy sight;
One generation passes away and Another comes, Some die, and Others Are born, even as in a wheel turning about, the part thou now See, by and by is out of thy sighed;
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Looke upon bodies Politicke, what is become of those foure Monarchies that issued from between the brazen mountaines of Gods providence, are they not vanisht? And may we not say the like of others too? Either their owne over-grown greatnesse;
Look upon bodies Politic, what is become of those foure Monarchies that issued from between the brazen Mountains of God's providence, Are they not vanished? And may we not say the like of Others too? Either their own overgrown greatness;
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let us but cast an eye upon our selves, and is not Iobs expression [ children of change ] a title well befits us? How doe we change in all we are and have? From child-hood to youth, from youth to mans estate, from thence to age, we never stand at a stay till dust returnes to dust.
let us but cast an eye upon our selves, and is not Jobs expression [ children of change ] a title well befits us? How do we change in all we Are and have? From childhood to youth, from youth to men estate, from thence to age, we never stand At a stay till dust returns to dust.
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As for our outward state, how doth it change, and put on severall shapes? to day in wealth, to morrow as poore as Iob: now on the throne, the next day on the pile like Croesus: to day in honour and reputation, to morrow like Bellisarius begging an almes of passengers:
As for our outward state, how does it change, and put on several shapes? to day in wealth, to morrow as poor as Job: now on the throne, the next day on the pile like Croesus: to day in honour and reputation, to morrow like Belisarius begging an alms of passengers:
so is it far above the spheare of change, to make the least mutation in this God. 1. And therefore if you read that he repents, doe not mistake the phrase: 'tis true; 'tis over man;
so is it Far above the sphere of change, to make the least mutation in this God. 1. And Therefore if you read that he repents, do not mistake the phrase: it's true; it's over man;
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now though blind eyes doe not behold the sunne, and so its brightnesse wants esteeme from such, it is nothing to the sunne, they fare the worse for it, and not that glorious lampe;
now though blind eyes do not behold the sun, and so its brightness Wants esteem from such, it is nothing to the sun, they fare the Worse for it, and not that glorious lamp;
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so though all men should dis-esteeme the Highest, nay, if they should rise up and fight against him, they may deprive themselves of happinesse by this course,
so though all men should disesteem the Highest, nay, if they should rise up and fight against him, they may deprive themselves of happiness by this course,
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you have had Gods eminencie discovered to you, both in it selfe, as also in respect of, 1. The Originall and fountaine of it, 2. The Eternity and Immutability of it:
you have had God's eminency discovered to you, both in it self, as also in respect of, 1. The Original and fountain of it, 2. The Eternity and Immutability of it:
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Alas, is it not a sad sight to see, that man one of Gods excellentest peeces, whom he hath created with an immortall soule, full of vaste desires, never to be satisfied but with himselfe, should through the mis-guidance of darke lusts, so farre mistake his happinesse,
Alas, is it not a sad sighed to see, that man one of God's excellentest Pieces, whom he hath created with an immortal soul, full of vast Desires, never to be satisfied but with himself, should through the misguidance of dark Lustiest, so Far mistake his happiness,
another seekes it in honours, and preferment, then which there is nothing more inconstant, depending on mens esteemes, who quickly change, either their mindes,
Another seeks it in honours, and preferment, then which there is nothing more inconstant, depending on men's esteems, who quickly change, either their minds,
Nay which is worst of all, they doe not onely part with these (which in themselves being so full of change, had they but wisedome to discerne it, they could expect no other) but with their peace of conscience, God,
Nay which is worst of all, they do not only part with these (which in themselves being so full of change, had they but Wisdom to discern it, they could expect no other) but with their peace of conscience, God,
2. It would stirre up our soules to sacrifice our strength and best endeavours in his service, we would never thinke wee could too much serve a God, whose glory is so permanent,
2. It would stir up our Souls to sacrifice our strength and best endeavours in his service, we would never think we could too much serve a God, whose glory is so permanent,
and revived their soules, considering he is the same that did those things? Therefore when they have seene what God hath done, their hearts are rais'd to expect the like againe;
and revived their Souls, considering he is the same that did those things? Therefore when they have seen what God hath done, their hearts Are raised to expect the like again;
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4. As the Aegyptians who live in the fens, being vext with gnats, they use to sleepe in high towres, whereby those creatures being not able to soare so high, they are delivered from the biting of them;
4. As the egyptians who live in the fens, being vexed with gnats, they use to sleep in high towers, whereby those creatures being not able to soar so high, they Are Delivered from the biting of them;
Domine secisti nos ad te, & inquietum est cor nostrum dónec requiescat in te, Aug. conf. l. 1. cap. 1. NONLATINALPHABET. Sy• … e•. hymno 2. Psa. 73.25. &c. Psal. 63.8.
Domine secisti nos ad te, & inquietum est cor nostrum dónec requiescat in te, Aug. Confutation. l. 1. cap. 1.. Sy• … e•. Hymn 2. Psa. 73.25. etc. Psalm 63.8.
1 Tim. 4.12. Esay 52.11. Quod sumus professione, actione potius quam nomine demonstremus. Et nomen congruat actioni, actio respondeat nomini, ne sit nomen inane & cimen immane, &c. Amb. l. De dignitate Sacerdotali. c. 3.
1 Tim. 4.12. Isaiah 52.11. Quod sumus profession, action potius quam nomine demonstremus. Et Nome congruat actioni, actio respondeat nomini, ne sit Nome inane & cimen immane, etc. Ambassadors l. De dignitate Sacerdotal. c. 3.
Refert Pericles, non picturam, non aurum & lapides, sed scutum divulsam, fractam galeam, hebetem glad•um, faciem vulner•tam cedere militibus ad ornatum. Pet. Bless.
Refert Pericles, non picturam, non aurum & lapides, sed scutum divulsam, fractam galeam, hebetem glad•um, Face vulner•tam Cedere militibus ad ornatum. Pet. Bless.
Psa.. 62.11. Multa facit in homine Deus quae non facit homo; nulla vero facit homo, quae non facit Deus ut faciat homo, Aug. l. 2. cont. 2 Epist. I clag. c. 8.
Psa.. 62.11. Multa facit in homine Deus Quae non facit homo; nulla vero facit homo, Quae non facit Deus ut Faciat homo, Aug. l. 2. contentedly. 2 Epistle I clag. c. 8.
Dicimus immutabile bonum non esse nisi unum verum Deum beatum; ea vero quae fecit, bona quidem esse, quod ab illo; veruntamen mutabilia, quod non de illo, sed de nihilo facta sunt, Aug. l. 12 de Civ. Dei c. 1.
Dicimus immutabile bonum non esse nisi Unum verum God Beatum; ea vero Quae fecit, Bona quidem esse, quod ab illo; Veruntamen mutabilia, quod non de illo, sed de nihilo facta sunt, Aug. l. 12 the Civ. Dei c. 1.
