The vvay to the highest honour. Presented in a sermon preached before the Right Honourable House of Peeres, in the Abbey Church at Westminster, at their late solemne monthly fast. Feb. 24. 1646. / By William Strong, one of the Assembly of Divines. Published by order of the House of Peeres.
All men are equall in their originall, in their creation, Adam, and in their fall Enosh: there was in neither, NONLATINALPHABET, the great, eminent, and honourable man.
All men Are equal in their original, in their creation, Adam, and in their fallen Enosh: there was in neither,, the great, eminent, and honourable man.
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Now that your Honours may know the way to attaine true honour, (which is a great part of the study of those that live in the upper end of the world) and that you may know how to preserve it without blemish;
Now that your Honours may know the Way to attain true honour, (which is a great part of the study of those that live in the upper end of the world) and that you may know how to preserve it without blemish;
) And that ye may know whether God hath exalted you in mercy or in wrath to your selves and the Nation, the Text gives you a sure rule and direction in them all;
) And that you may know whither God hath exalted you in mercy or in wrath to your selves and the nation, the Text gives you a sure Rule and direction in them all;
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They that honour me I will honour, and they that despise me shalbe lightly esteemed: for men can no more keepe their names, then they can keepe their soules.
They that honour me I will honour, and they that despise me shall lightly esteemed: for men can no more keep their names, then they can keep their Souls.
upon whom the Lord did settle the Office of the Priesthood, by a perpetuall Statute, Exod. 29.9. for wee reade of no particular promise made unto the Family of Ely.
upon whom the Lord did settle the Office of the Priesthood, by a perpetual Statute, Exod 29.9. for we read of no particular promise made unto the Family of Ely.
So when Aron dyed, the Priesthood descended upon Eleazar the first borne, 1 Chron. 24.2. in his Family it continued for five successions, 1 Chron. 6.4.5. and though it be not set downe in Scripture;
So when Aron died, the Priesthood descended upon Eleazar the First born, 1 Chronicles 24.2. in his Family it continued for five successions, 1 Chronicles 6.4.5. and though it be not Set down in Scripture;
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Whom Solomon thrust out from being a Priest unto the Lord, that he might fulfill the word of the Lord, which he spake concerning the House of Ely in Shiloh. 1 Kin. 2.27.
Whom Solomon thrust out from being a Priest unto the Lord, that he might fulfil the word of the Lord, which he spoke Concerning the House of Ely in Shiloh. 1 Kin. 2.27.
But doth the Lord call back his words? Is there with the Holy One of Israel yea and nay? No surely, his counsell shall stand, and he will doe all his pleasure;
But does the Lord call back his words? Is there with the Holy One of Israel yea and nay? No surely, his counsel shall stand, and he will do all his pleasure;
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nothing can adde either Wisdome or Power unto him, and therefore nothing can arise de novo to make him at different termes with himselfe, he is without variablenesse, and shadow of turning.
nothing can add either Wisdom or Power unto him, and Therefore nothing can arise de novo to make him At different terms with himself, he is without variableness, and shadow of turning.
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Wee are to consider that the promises of God are of two sorts, some absolute, others conditionall: Absolute promises are those that the Lord hath undertaken to performe of his owne free grace, not onely citra meritum, but also citra conditionem, without allsupposed or prerequired conditions in us;
we Are to Consider that the promises of God Are of two sorts, Some absolute, Others conditional: Absolute promises Are those that the Lord hath undertaken to perform of his own free grace, not only citra Merit, but also citra conditionem, without allsupposed or prerequired conditions in us;
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of this kinde are all those great promises of the new Covenant; I will be thy God, I will give my Sonne, Gen. 17.7. and 3.15. Joel 2.28. Esay 43.25. I will poure out my spirit.
of this kind Are all those great promises of the new Covenant; I will be thy God, I will give my Son, Gen. 17.7. and 3.15. Joel 2.28. Isaiah 43.25. I will pour out my Spirit.
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I, even I am he, who blotteth out your iniquities for my name sake; Ezech. 11.19. I will take away the heart of stone and I will give a heart of flesh; Jer. 31.33. I will put my Law in your inward parts, and write it in your hearts; Hose. 14.4. I will heale your backslidings, and love you freely, for mine anger is turned away &c. Conditionall promises, only shew what God will doe upon the performance of such duties and conditions by the creature, which conditions without Gods grace he is never able to performe.
I, even I am he, who blots out your iniquities for my name sake; Ezekiel 11.19. I will take away the heart of stone and I will give a heart of Flesh; Jer. 31.33. I will put my Law in your inward parts, and write it in your hearts; Hose. 14.4. I will heal your backslidings, and love you freely, for mine anger is turned away etc. Conditional promises, only show what God will do upon the performance of such duties and conditions by the creature, which conditions without God's grace he is never able to perform.
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And these are made for the encouragement of the creature in the wayes of obedience, and to shew a mans inability that he may fly to Christ for strength;
And these Are made for the encouragement of the creature in the ways of Obedience, and to show a men inability that he may fly to christ for strength;
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This is after the manner of the Hebrews propounded both affirmatively and negatively, and when they will expresse any thing to the full, they doe it by a pleonasme in this manner: Exod. 12.20. Yee shall eat nothing leavened:
This is After the manner of the Hebrews propounded both affirmatively and negatively, and when they will express any thing to the full, they do it by a pleonasm in this manner: Exod 12.20. Ye shall eat nothing leavened:
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In all your habitations shall yee eat unleavened bread. Jo. 1.3. All things were made by him, and without him was nothing made that was made. Jo. 1.20. He confessed, and denyed not, but confessed, I am not the Christ.
In all your habitations shall ye eat unleavened bred. John 1.3. All things were made by him, and without him was nothing made that was made. John 1.20. He confessed, and denied not, but confessed, I am not the christ.
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and a thing of weight and worth, according to that Hebraisme used by the Apostle NONLATINALPHABET, a weight of glory, and it stands in opposition unto another word NONLATINALPHABET which signifies a light thing, nullius ponderis: And if honour be given where there is not an excellency answerable, it is but NONLATINALPHABET an empty and vaine glory because there is nothing within, that answers the Title without:
and a thing of weight and worth, according to that Hebraism used by the Apostle, a weight of glory, and it Stands in opposition unto Another word which signifies a Light thing, Nullius ponderis: And if honour be given where there is not an excellency answerable, it is but an empty and vain glory Because there is nothing within, that answers the Title without:
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If he will hide his face, Job 34.29. who can behold him? There is not only in God, gloria essentialis, but also manifestativa. The great ground of the dishonour of God in the world is because men know him not;
If he will hide his face, Job 34.29. who can behold him? There is not only in God, gloria essentialis, but also manifestativa. The great ground of the dishonour of God in the world is Because men know him not;
The low and base apprehensions that men have of God, (wherein the maine of a mans ungodlinesse lyes, as Rom. 1.23. They changed the glory of the incorruptible God, into an Image made like to corruptible man. Rom. 3.5. Is God unrighteous who taketh vengeance? I speake as a man. Psal. 51.21. Thou thoughtest wickedly that I was altogether such an one as thy selfe, Ezek. 18.25. Ye say the way of the Lord is not equall &c. ) they all proceed from their ignorance of him, want of the manifestation of his excellency to them.
The low and base apprehensions that men have of God, (wherein the main of a men ungodliness lies, as Rom. 1.23. They changed the glory of the incorruptible God, into an Image made like to corruptible man. Rom. 3.5. Is God unrighteous who Takes vengeance? I speak as a man. Psalm 51.21. Thou thoughtest wickedly that I was altogether such an one as thy self, Ezekiel 18.25. You say the Way of the Lord is not equal etc.) they all proceed from their ignorance of him, want of the manifestation of his excellency to them.
There is no way of honouring God, but in his Sonne; he that honoureth not the Sonne, honoureth not the Father, Jo. 5.23. And this cannot be without a new Creation, a mighty worke of regeneration passing upon a man;
There is no Way of honouring God, but in his Son; he that Honoureth not the Son, Honoureth not the Father, John 5.23. And this cannot be without a new Creation, a mighty work of regeneration passing upon a man;
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and yet the Vertues of Socrates, and the famous acts of Hannibal, Caesar, Alexander and Scipio, which to humane view were greater then any in the Church ever performed, of whom it is hard to find a parallell even in David himselfe or any of the Christian Worthies? He answers, the first thing to be looked unto, is,
and yet the Virtues of Socrates, and the famous acts of Hannibal, Caesar, Alexander and Scipio, which to humane view were greater then any in the Church ever performed, of whom it is hard to find a parallel even in David himself or any of the Christian Worthies? He answers, the First thing to be looked unto, is,
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si vel Cicero vel Socrates sanguinem sudasset, tamen propterea non placeret Deo. And therefore he professeth, that if God would graunt him his desire, he should chuse rather to be the Author of the meanest worke of the lowest of the Saints,
si vel Cicero vel Socrates sanguinem sudasset, tamen propterea non placeret God And Therefore he Professes, that if God would grant him his desire, he should choose rather to be the Author of the Meanest work of the lowest of the Saints,
God may make the King of Tyre as a covering Cherub unto the Arke, he may cause the earth to succour the woman, and appoint Badgers skins and Rams skins for to cover the Tabernacle.
God may make the King of Tyre as a covering Cherub unto the Ark, he may cause the earth to succour the woman, and appoint Badgers skins and Rams skins for to cover the Tabernacle.
And he may get himselfe honour by them, but they doe not honour him, because all they doe is not in his Sonne, which is the high and only way in which he will be glorified.
And he may get himself honour by them, but they do not honour him, Because all they do is not in his Son, which is the high and only Way in which he will be glorified.
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There is a double Principle from whence all the actions of unregenerate men towards God do flow, either a principle of open enmity or of secret flattery; all their grosse sins proceed from the first,
There is a double Principle from whence all the actions of unregenerate men towards God do flow, either a principle of open enmity or of secret flattery; all their gross Sins proceed from the First,
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as Judas his betraying Christ with a kisse, is more hatefull then that of the Souldiers who came with swords and staves to take him. Mark. 1.24.34. Christ suffered not the Devills to speake because they knew him.
as Judas his betraying christ with a kiss, is more hateful then that of the Soldiers who Come with swords and staves to take him. Mark. 1.24.34. christ suffered not the Devils to speak Because they knew him.
and the same testimony that hee commends in Peter, Math. 16.16.) from an inward detestation, that any truth of him should be witnessed by the Father of lyes.
and the same testimony that he commends in Peter, Math. 16.16.) from an inward detestation, that any truth of him should be witnessed by the Father of lies.
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and if ever our Odors be sweet to God, they must proceed out of Golden Vials, Rev. 5.8. In opposition hereunto wee have cursing God in the heart, Job 1.5. which is not to be understood of violent and malicious blaspheming of God;
and if ever our Odours be sweet to God, they must proceed out of Golden Vials, Rev. 5.8. In opposition hereunto we have cursing God in the heart, Job 1.5. which is not to be understood of violent and malicious blaspheming of God;
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Thus do the Angels honour him, when they alwaies say in their hearts, holy, holy, holy, is the Lord God of Hostes, the whole earth is full of thy glory.
Thus do the Angels honour him, when they always say in their hearts, holy, holy, holy, is the Lord God of Hosts, the Whole earth is full of thy glory.
So doth Moses, when he is rapt into admiration of him, who is like unto thee Oh Lord, who is like unto thee? Glorious in holinesse, fearefull in praises, 1. Sam. 2 2. doing wonders.
So does Moses, when he is rapt into admiration of him, who is like unto thee O Lord, who is like unto thee? Glorious in holiness, fearful in praises, 1. Sam. 2 2. doing wonders.
when he saw two Kings sit upon Thrones, and yet the apprehension of the Glory and Majesty of God did swallow up all the thoughts of the glory of the creature,
when he saw two Kings fit upon Thrones, and yet the apprehension of the Glory and Majesty of God did swallow up all the thoughts of the glory of the creature,
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But when wee forget Gods dayes without number, he is not in all our thoughts, and when the glory of other things, darkens the glory of God in our hearts,
But when we forget God's days without number, he is not in all our thoughts, and when the glory of other things, darkens the glory of God in our hearts,
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The Christian Souldier in Tertullian would venture his life, liberty and all, rather then he would weare his Lawrell upon his head as the Heathen Souldiers did,
The Christian Soldier in Tertullian would venture his life, liberty and all, rather then he would wear his Laurel upon his head as the Heathen Soldiers did,
and being demanded the reason, why he did differ in habit from the rest, he answered, Christianus sum, &c. He would lay downe his life rather then in habit come neere unto the customes of Idolaters.
and being demanded the reason, why he did differ in habit from the rest, he answered, Christian sum, etc. He would lay down his life rather then in habit come near unto the customs of Idolaters.
Love to the glory of God, and the good of his people, puts the soule into such an extasie, that it is carryed out even to knowne impossibilities for God.
Love to the glory of God, and the good of his people, puts the soul into such an ecstasy, that it is carried out even to known impossibilities for God.
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Nay Austin in his Resolution riseth unto this height in reference to the glory of God, that if the salvation of all mankind were to be accomplished by one officiously;
Nay Austin in his Resolution Riseth unto this height in Referente to the glory of God, that if the salvation of all mankind were to be accomplished by one officiously;
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And should we not esteeme it much more so, in the service that is done to God, cui servire, regnare est? To be a doore keeper in the house of the Lord, is a greater honour then to be a Prince in the Tents of wickednesse:
And should we not esteem it much more so, in the service that is done to God, cui Serve, Reign est? To be a door keeper in the house of the Lord, is a greater honour then to be a Prince in the Tents of wickedness:
nay, they prize their worke above their wages, their duties above their comforts, as one of the Martyrs said when he was dying, that he was even sorry that he was now going to a place, where he should for ever receive wages and never doe any more worke, his duty seemed more to him then his glory.
nay, they prize their work above their wages, their duties above their comforts, as one of the Martyrs said when he was dying, that he was even sorry that he was now going to a place, where he should for ever receive wages and never do any more work, his duty seemed more to him then his glory.
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Indeed the highest honour of the creature is to be used, and to be a vessell of honour fitted for the Masters use, and the greatest reproach to a man that can be, is to be laid aside, as a vessell wherein there is no pleasure.
Indeed the highest honour of the creature is to be used, and to be a vessel of honour fitted for the Masters use, and the greatest reproach to a man that can be, is to be laid aside, as a vessel wherein there is no pleasure.
Honour the Lord with thy substance, and with the first fruits of all thy encrease, Prov. 3.9. Whatsoever thy hand finds to doe, doe it with all thy might, Eccles. 9.10. So doe the Angels the living creatures mentioned Ezech. 1.14. (expounded to be the Cherubins, Ezech. 10.20.) they ran and returned in all their services as the appearance of a flash of lightning.
Honour the Lord with thy substance, and with the First fruits of all thy increase, Curae 3.9. Whatsoever thy hand finds to do, do it with all thy might, Eccles. 9.10. So do the Angels the living creatures mentioned Ezekiel 1.14. (expounded to be the Cherubim, Ezekiel 10.20.) they ran and returned in all their services as the appearance of a flash of lightning.
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But Christ doth not so, as he expects all the honour, so he takes upon him all the worke and layes out himselfe to the utmost therein, Esay. 49.4. Christs labour in the Lords worke is expressed by three words, which are very significant:
But christ does not so, as he expects all the honour, so he Takes upon him all the work and lays out himself to the utmost therein, Isaiah. 49.4. Christ labour in the lords work is expressed by three words, which Are very significant:
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The first is NONLATINALPHABET which signifies, cum anhelatione & defatigatione laborare, rendered by the Sept. NONLATINALPHABET which signifies, wearisome, wasting,
The First is which signifies, cum anhelatione & defatigatione laborare, rendered by the Sept which signifies, wearisome, wasting,
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my strength is dryed up like a potsheard, Psal. 71.9.) a labour even to the wasting and drying up of a mans naturall strength and radicall moister &c. And the other word NONLATINALPHABET signifies, not a small and a moderate wasting,
my strength is dried up like a potsherd, Psalm 71.9.) a labour even to the wasting and drying up of a men natural strength and radical moister etc. And the other word signifies, not a small and a moderate wasting,
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as the Fathers servant, of all the great things that he both did and suffered in our nature, he acknowledgeth that God is not profited by them they adde no perfection to him, it was meerly his free will to appoint them,
as the Father's servant, of all the great things that he both did and suffered in our nature, he acknowledgeth that God is not profited by them they add no perfection to him, it was merely his free will to appoint them,
but as the pen, in the hand of Christ a ready writer: I laboured more abundantly then they all, 1 Cor. 15.10. yet not I, but the grace of God that was with me:
but as the pen, in the hand of christ a ready writer: I laboured more abundantly then they all, 1 Cor. 15.10. yet not I, but the grace of God that was with me:
Luther saith, no man can truely say sanctificetur nomen tuum, but he must also say, profanetur nomen meum. The Civill Law saith of a servant, that as he is not his own,
Luther Says, no man can truly say sanctificetur Nome tuum, but he must also say, profanetur Nome meum. The Civil Law Says of a servant, that as he is not his own,
It may be he may be rewarded as Justinian the Emperour did his victorious Generall Bellizarius, who after all his great services, paid him his arreares with putting out of his eyes,
It may be he may be rewarded as Justinian the Emperor did his victorious General Belisarius, who After all his great services, paid him his arrears with putting out of his eyes,
This is spoken of their Idolatrous worship, which was done by feastings in the house of their Gods, Judg. 9.27. 1 Cor. 10.21. this service which they thought would bring them in a reward hereafter, and yet suited with the present sensuality of their spirits here, this they loved and much delighted in. Hosc. 8.13. They sacrifice flesh for the sacrifice of mine offerings, and they eate it.
This is spoken of their Idolatrous worship, which was done by feastings in the house of their God's, Judges 9.27. 1 Cor. 10.21. this service which they Thought would bring them in a reward hereafter, and yet suited with the present sensuality of their spirits Here, this they loved and much delighted in. This. 8.13. They sacrifice Flesh for the sacrifice of mine offerings, and they eat it.
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and the other in the peace offering, and this last some conceive to be here meant, the burnt offering was wholy to be consumed, except the skin and the intrals;
and the other in the peace offering, and this last Some conceive to be Here meant, the burned offering was wholly to be consumed, except the skin and the entrails;
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and to these sacrifices there was a Feast adjoyned of great joy and gladnesse. Deut. 16.15. 1 Sam. 20.6. Prov. 7.14. In these sacrifices they did seeme much to delight;
and to these Sacrifices there was a Feast adjoined of great joy and gladness. Deuteronomy 16.15. 1 Sam. 20.6. Curae 7.14. In these Sacrifices they did seem much to delight;
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but this is not a dignitate na turali, for so they are all equall, but a diversitate of ficiorum, from the different imployments that the Lord is pleased to exercise them in.
but this is not a dignitate na turali, for so they Are all equal, but a diversitate of ficiorum, from the different employments that the Lord is pleased to exercise them in.
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and refuge from the storme, the breath of our nostrils, the healers of our breaches, the stay of our Tribes, and whatsoever may set forth a man usefull in Church or Commonwealth.
and refuge from the storm, the breath of our nostrils, the healers of our Breaches, the stay of our Tribes, and whatsoever may Set forth a man useful in Church or Commonwealth.
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That any of you, (right Honourable) should be so far used and honoured, as with Moses, to deliver an enslaved people, with Joshah to fight the Lords battels,
That any of you, (right Honourable) should be so Far used and honoured, as with Moses, to deliver an enslaved people, with Joshah to fight the lords battles,
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and with Zorobabel to cast out the rubbish, and to build the Temple, these are the greatest and the most honourable services that any men in the world can be imployed in.
and with Zerubbabel to cast out the rubbish, and to built the Temple, these Are the greatest and the most honourable services that any men in the world can be employed in.
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In the time of adversity, the Stars doe often fall, there is a Cauda Draconis, which sweepes downe the third part of the Stars of Heaven, and casts them unto the earth, Rev. 12.4.
In the time of adversity, the Stars do often fallen, there is a Cauda Draconis, which sweeps down the third part of the Stars of Heaven, and Cast them unto the earth, Rev. 12.4.
Then shall those that God will honour be preserved as a morning without a cloud: And they shall stand with the Lambe upon Mount Zion, having his Fathers name written in their foreheads.
Then shall those that God will honour be preserved as a morning without a cloud: And they shall stand with the Lamb upon Mount Zion, having his Father's name written in their foreheads.
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for they are Virgins, these are they, who follow the Lamb whither soever he goeth, these were redeemed from among men, being the first fruites unto God, NONLATINALPHABET &c. Naz•an. orat. 1.9. and to the Lambe. Rev. 14.3. They shall not appeare to be chaffe in winnowing times, though they be emptied from vessell to vessell, God doth honour them by not suffering their lees to arise:
for they Are Virgins, these Are they, who follow the Lamb whither soever he Goes, these were redeemed from among men, being the First fruits unto God, etc. Naz•an. Orat. 1.9. and to the Lamb. Rev. 14.3. They shall not appear to be chaff in winnowing times, though they be emptied from vessel to vessel, God does honour them by not suffering their lees to arise:
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But they are resolute for God, and beare witnesse to the truth, and doe not carry themselves in a reserved middle way, (which is the policy of the world) that they may preserve a favourable esteeme with both parties,
But they Are resolute for God, and bear witness to the truth, and do not carry themselves in a reserved middle Way, (which is the policy of the world) that they may preserve a favourable esteem with both parties,
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And in that particle in the originall NONLATINALPHABET there is an especiall emphases, it signifies, ad modum & mensuram; according to the proportion of the thing;
And in that particle in the original there is an especial emphases, it signifies, ad modum & mensuram; according to the proportion of the thing;
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And many a man observing which way the tide of honour, preferment, and advantage runs, resolves to cast himselfe into that way, and swim downe the streame,
And many a man observing which Way the tide of honour, preferment, and advantage runs, resolves to cast himself into that Way, and swim down the stream,
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Now those that God will honour he carries upon Eagles wings in these tryals, and they are with Noah kept upright in the midst of a crooked and perverse Generation.
Now those that God will honour he carries upon Eagles wings in these trials, and they Are with Noah kept upright in the midst of a crooked and perverse Generation.
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is, that it may be accepted of the Saints, that they shall say, our hearts are towards the Governours of Israel, Judg. 5.9. that willingly offered themselves to the worke of the Lord.
is, that it may be accepted of the Saints, that they shall say, our hearts Are towards the Governors of Israel, Judges 5.9. that willingly offered themselves to the work of the Lord.
its a great matter to goe forth either in doing or suffering loaden with prayers, for wee know they have power with God, and that the Saints shall judge the world.
its a great matter to go forth either in doing or suffering loaded with Prayers, for we know they have power with God, and that the Saints shall judge the world.
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Men may fasten reproaches upon the Saints, cast out their names as evill, but their light shall breake forth in obscurity, and he that will one day wipe all teares from their eyes, will also wipe away all blots from their names.
Men may fasten Reproaches upon the Saints, cast out their names as evil, but their Light shall break forth in obscurity, and he that will one day wipe all tears from their eyes, will also wipe away all blots from their names.
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And surely the lesse they appeare to justifie themselves, the more gloriously will the Lord delight to shew himselfe, to plead the causes of their soules.
And surely the less they appear to justify themselves, the more gloriously will the Lord delight to show himself, to plead the Causes of their Souls.
5. After this life God doth honour them with a sweet and a precious name, which shall be as an olutment poured out, and their memory shall be blessed among the posterities to come:
5. After this life God does honour them with a sweet and a precious name, which shall be as an olutment poured out, and their memory shall be blessed among the Posterities to come:
So God honoured Moses after his death, by giving a testimony to his syncerity, Moses my servant is dead. So God honoured Elish 1, that at his death the King wept over him,
So God honoured Moses After his death, by giving a testimony to his sincerity, Moses my servant is dead. So God honoured Elisha 1, that At his death the King wept over him,
And God honoured Josiah by a publique mourning after his death, all Iudah and Iersualem mourned for Josiah, and Jeremiah lamented, and all the singing men, 2. Chro. 35.25. and the singing women spake of Josiah in their lamentations to this day, and they made it an ordinance in Israel:
And God honoured Josiah by a public mourning After his death, all Iudah and Iersualem mourned for Josiah, and Jeremiah lamented, and all the singing men, 2. Chro 35.25. and the singing women spoke of Josiah in their lamentations to this day, and they made it an Ordinance in Israel:
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This at last grew into a Proverb among them, for a great lamentation, which I conceive to be meant by that expression, Zach. 12.11. In that day there shall be a great mourning in Ierusalem, as the mourning of Hadadrimmon in the vally of Megiddo.
This At last grew into a Proverb among them, for a great lamentation, which I conceive to be meant by that expression, Zach 12.11. In that day there shall be a great mourning in Ierusalem, as the mourning of Hadadrimmon in the valley of Megiddo.
His name shall endure for ever, the word is rendred by Montan: Filiabitur nomen ejus, his name shall be continued in his posterity, by a lineall descent,
His name shall endure for ever, the word is rendered by Montan: Filiabitur Nome His, his name shall be continued in his posterity, by a lineal descent,
The word which we render despise, is NONLATINALPHABET, which is sometimes referred to the person, and sometimes to the thing, and signifies vilenesse or meanesse, in the esteeme of the one,
The word which we render despise, is, which is sometime referred to the person, and sometime to the thing, and signifies vileness or meanness, in the esteem of the one,
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yet they sayd how can this man save us, and they despised him in their hearts as a man unworthy of such an honour? It signifies all sorts of contempt cast upon one, either in a mans heart or his wayes,
yet they said how can this man save us, and they despised him in their hearts as a man unworthy of such an honour? It signifies all sorts of contempt cast upon one, either in a men heart or his ways,
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to make a thing light, either in weight of estimation, and is sometimes translated NONLATINALPHABET, to be nothing, sometimes it is opposed unto NONLATINALPHABET,
to make a thing Light, either in weight of estimation, and is sometime translated, to be nothing, sometime it is opposed unto,
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and is rendered by NONLATINALPHABET, which signifies to curse and to speake of a thing with execration and detestation: But in this place the Sept. renders it NONLATINALPHABET, which is to dishonour or disgrace a man, all may fitly be taken in, he that hath no esteeme of Gods honour, shall himselfe (whatsoever his place and parts be,
and is rendered by, which signifies to curse and to speak of a thing with execration and detestation: But in this place the Sept renders it, which is to dishonour or disgrace a man, all may fitly be taken in, he that hath no esteem of God's honour, shall himself (whatsoever his place and parts be,
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they know that they are without Christ, and know upon what termes God offers ( sc. a consent to the Covenant, the answer of a good conscience, Esay. 1.29. 1. Pet. 3.21. 2 Cron. 30.8. 2. Cor. 8.5. Cant. 2.16. & 6.3.
they know that they Are without christ, and know upon what terms God offers (sc. a consent to the Covenant, the answer of a good conscience, Isaiah. 1.29. 1. Pet. 3.21. 2 Cron. 30.8. 2. Cor. 8.5. Cant 2.16. & 6.3.
the giving of a mans selfe unto the Lord, that he may say I am my beloved, and my beloved is mine ) and yet with the yong man in the Gospel, they goe away from Christ,
the giving of a men self unto the Lord, that he may say I am my Beloved, and my Beloved is mine) and yet with the young man in the Gospel, they go away from christ,
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but to honour God in his Son, is much more, (which is the way of the Gospel) and therfore faith brings more glory to God then workes can doe to eternity,
but to honour God in his Son, is much more, (which is the Way of the Gospel) and Therefore faith brings more glory to God then works can do to eternity,
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This is the highest degree of sinning against knowledge, and therefore the highest way of dishonouring of God, next to the sin against the holy Ghost.
This is the highest degree of sinning against knowledge, and Therefore the highest Way of Dishonoring of God, next to the since against the holy Ghost.
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There is this difference betweene temporall and spirituall blessings, no man willingly partswith the one, and no man but he that is willing shall lose the other.
There is this difference between temporal and spiritual blessings, no man willingly partswith the one, and no man but he that is willing shall loose the other.
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Whom have I in heaven but thee, and there is none upon earth that I desire in comparison of thee? He discernes his presence, he is affected with his absence,
Whom have I in heaven but thee, and there is none upon earth that I desire in comparison of thee? He discerns his presence, he is affected with his absence,
and selfe-will, will carry a man to selfe-pleasing, though he displease all the world beside) and men pleasing: but grace carries a mans heart to desire to please God in all things,
and self-will, will carry a man to self-pleasing, though he displease all the world beside) and men pleasing: but grace carries a men heart to desire to please God in all things,
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And with Saul to comfort himselfe in any creature-respect in the consideration of the losse of Gods everlasting love, it is a despising of God in an high degree.
And with Saul to Comfort himself in any creature-respect in the consideration of the loss of God's everlasting love, it is a despising of God in an high degree.
The highest power of a Prince is legislative, and he rules onely in his Law; and the highest contempt of him is to despise him in this his highest power.
The highest power of a Prince is legislative, and he rules only in his Law; and the highest contempt of him is to despise him in this his highest power.
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but wee will certainly do whatsoever goeth out of our owne mouth, &c. Jer. 44.16.17. 5. When men set light by the things which tend unto Gods dishonour, and doe not testifie their zeale against them as becomes the Majesty of God:
but we will Certainly do whatsoever Goes out of our own Mouth, etc. Jer. 44.16.17. 5. When men Set Light by the things which tend unto God's dishonour, and do not testify their zeal against them as becomes the Majesty of God:
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and is therefore charged to honour his sons more then God. Christ was zealous in all things that tended to Gods dishonour, Psal. 69.9. thereproaches of them that reproached thee, are fallen upon me:
and is Therefore charged to honour his Sons more then God. christ was zealous in all things that tended to God's dishonour, Psalm 69.9. thereproaches of them that reproached thee, Are fallen upon me:
yea they drowned and swallowed up all personall wrongs whatsoever, and he that is in his owne wrong dumb as a Lamb before the sheerer, he is transported exceedingly in the cause of God, with how much zeale did he assert the truth of God against the false Doctrines of the Pharises, Sadduces,
yea they drowned and swallowed up all personal wrongs whatsoever, and he that is in his own wrong dumb as a Lamb before the sheerer, he is transported exceedingly in the cause of God, with how much zeal did he assert the truth of God against the false Doctrines of the Pharisees, Sadducees,
and Herodians, the Hereticks of those times? How sharpely did he reproove sin, not only in the Pharises, a generation of vipers; but also in a Disciple, get thee behinde me Satan, thou art an offence to me? And in his mother, woman what have I to doe with thee? How much zeale did he manifest for the worship of God, in purging the Temple,
and Herodians, the Heretics of those times? How sharply did he reprove since, not only in the Pharisees, a generation of vipers; but also in a Disciple, get thee behind me Satan, thou art an offence to me? And in his mother, woman what have I to do with thee? How much zeal did he manifest for the worship of God, in purging the Temple,
and whipping out the buyers and sellers, who turned the house of prayer, into a den of theeves? And so fullfilled that Prophesie of him, the zeale of thy house hath eaten me up, it swallowed up all other affections in him,
and whipping out the buyers and sellers, who turned the house of prayer, into a den of thieves? And so Fulfilled that Prophesy of him, the zeal of thy house hath eaten me up, it swallowed up all other affections in him,
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So it was with the Saints of old, they did contend earnestly for the faith once given to the Churches, they could not beare them that were evill, under what shew or pretence soever,
So it was with the Saints of old, they did contend earnestly for the faith once given to the Churches, they could not bear them that were evil, under what show or pretence soever,
though they said they were Iewes, yet were found upon tryall to be of the Synagogue of Satan. The rule given, 2 Jo. 10. is much to be considered in these dayes, If any man come unto you,
though they said they were Iewes, yet were found upon trial to be of the Synagogue of Satan. The Rule given, 2 John 10. is much to be considered in these days, If any man come unto you,
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He speakes it of those Deceivers and false Teachers, which were then entred into the world, and he saith not only that they should not favour them, and plead for them;
He speaks it of those Deceivers and false Teachers, which were then entered into the world, and he Says not only that they should not favour them, and plead for them;
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that ancient zeale for God, being in a great measure cooled amongst us, and many men who pretend great zeale, who (as its sayd of the Carbuncle, translucet ad modum ardentis prunae ) if ye looke upon them a far off, yee would thinke them to be all fire;
that ancient zeal for God, being in a great measure cooled among us, and many men who pretend great zeal, who (as its said of the Carbuncle, translucet ad modum Ardentis prunae) if you look upon them a Far off, ye would think them to be all fire;
but yet he poures contempt upon Princes: It notes abundance the highest measure of dishonour: They that convey honour unto others, cannot preserve their owne honour.
but yet he pours contempt upon Princes: It notes abundance the highest measure of dishonour: They that convey honour unto Others, cannot preserve their own honour.
the first disgrace that the Lord puts upon him, is by taking away the first letter of his name, per contemptum, as Abraham had a letter added to his name, as a speciall honour;
the First disgrace that the Lord puts upon him, is by taking away the First Letter of his name, per contemptum, as Abraham had a Letter added to his name, as a special honour;
NONLATINALPHABET so the Sept. cujus nullus est usus, so the Chalde Paraph. Its taken ab ollis rimosis, say some, that because they are riven and unfit for service, are cast away, as good for nothing:
so the Sept cujus nullus est usus, so the Chaldea Paraph. Its taken ab ollis rimosis, say Some, that Because they Are riven and unfit for service, Are cast away, as good for nothing:
and the house of Baal) and lay them aside afterward for ever, as a vessell in which there is no pleasure, never to employ them in any honourable service more.
and the house of Baal) and lay them aside afterwards for ever, as a vessel in which there is no pleasure, never to employ them in any honourable service more.
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By restraining grace lusts may be kept in a long time, and men may have Neronis quinquennium, and yet afterward proove humani generis opprobrium, the shame of mankind, as he did.
By restraining grace Lustiest may be kept in a long time, and men may have Nero's quinquennium, and yet afterwards prove Humani Generis opprobrium, the shame of mankind, as he did.
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yet afterward be swept downe by the Dragons taile, and appeare to be but Meteors; the matter being spent by which they were fed, they fall downe to the earth, and appeare no more.
yet afterwards be swept down by the Dragons tail, and appear to be but Meteors; the matter being spent by which they were fed, they fallen down to the earth, and appear no more.
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Achitophel was faithfull to David, it seemes in his former time, of whom it is conceived by some, that he speakes when he calls him, his guid and his familiar freind, with whom he took sweet counsell, and yet he was afterward given over to dishonour himselfe,
Ahithophel was faithful to David, it seems in his former time, of whom it is conceived by Some, that he speaks when he calls him, his guide and his familiar friend, with whom he took sweet counsel, and yet he was afterwards given over to dishonour himself,
the cruell murder of his Fathers house, by the hand of Doeg at Sauls command) and yet he afterward prooved false to Solomon in the conspiracy of Adonijah.
the cruel murder of his Father's house, by the hand of Doeg At Saul's command) and yet he afterwards proved false to Solomon in the Conspiracy of Adonijah.
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A seperation in the hearts of Gods people, by a secret and spirituall alienation; and then an outward seperation by manifest Apostacy; an inward excommunication commonly goes before an outward:
A separation in the hearts of God's people, by a secret and spiritual alienation; and then an outward separation by manifest Apostasy; an inward excommunication commonly Goes before an outward:
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The Nobility is the glory of a Nation, wee desire that no shame may be be cast upon our glory, that our silver become not drosse, nor our wine be mixed with water.
The Nobilt is the glory of a nation, we desire that no shame may be be cast upon our glory, that our silver become not dross, nor our wine be mixed with water.
and all the Saints a vile person: So is Antiochus, though a Prince, called Dan. 11.21. Its an especiall manifestation of the soveraignty of God, that he rules in the Kingdomes of mortall men & gives them to whomsoever he will, Dan. 4.17.
and all the Saints a vile person: So is Antiochus, though a Prince, called Dan. 11.21. Its an especial manifestation of the sovereignty of God, that he rules in the Kingdoms of Mortal men & gives them to whomsoever he will, Dan. 4.17.
If a man exalt not God, he hath nothing in him that is honourable, and all the honour that he hath is but vaine glory, Act. 25.23. NONLATINALPHABET Eccles. 10.6.7. a fancy, and no more.
If a man exalt not God, he hath nothing in him that is honourable, and all the honour that he hath is but vain glory, Act. 25.23. Eccles. 10.6.7. a fancy, and no more.
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they only that are precious in his sight, may be called honourable. And this is a sure rule, Tantus quis { que } est, quantus est apud Deum, all true honour is that which comes from God only.
they only that Are precious in his sighed, may be called honourable. And this is a sure Rule, Tantus quis { que } est, quantus est apud God, all true honour is that which comes from God only.
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2. A man may be honourable in this life, and miserable in the life to come. Prov. 21.16. A man that wandereth out of the way of understanding shall remain in the congregation of the dead.
2. A man may be honourable in this life, and miserable in the life to come. Curae 21.16. A man that wandereth out of the Way of understanding shall remain in the congregation of the dead.
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Hell received it ancient denomination from these ancient Inhabitants, and it is called the place of the Giants, and all that ever perish since are to goe downe to them to the same place:
Hell received it ancient denomination from these ancient Inhabitants, and it is called the place of the Giants, and all that ever perish since Are to go down to them to the same place:
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And they all say unto him with scorne and derision, How art thou fallen from Heaven, Oh great Lucifer Son of the morning? &c. 3. Lay these conclusions firmely in your spirits. 1. By strength shall no man prevaile. 1 Sam. 2.9.
And they all say unto him with scorn and derision, How art thou fallen from Heaven, O great Lucifer Son of the morning? etc. 3. Lay these conclusions firmly in your spirits. 1. By strength shall no man prevail. 1 Sam. 2.9.
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The word NONLATINALPHABET which wee translate strength, signifies not only strength and vigour of body, but also of minde, in wisdome, learning, policy,
The word which we translate strength, signifies not only strength and vigour of body, but also of mind, in Wisdom, learning, policy,
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whether strength of body or abilities of mind, riches or honours or any outward excellency whatsoever, God hath no pleasure in them, nor in the man because of them.
whither strength of body or abilities of mind, riches or honours or any outward excellency whatsoever, God hath no pleasure in them, nor in the man Because of them.
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2 By iniquity shall no man be established. Prov. 12.3. A man may exalt himselfe, and mount up unto the highest step of all worldly honour and greatnesse by wayes of bribery and blood;
2 By iniquity shall no man be established. Curae 12.3. A man may exalt himself, and mount up unto the highest step of all worldly honour and greatness by ways of bribery and blood;
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he may build his house by unrighteousnesse, Jer. 22.13.14. Metaphora ducta est ab arb•ribus, quae altè & profunde in terram demersae non facitè moventur. Car t•.
he may built his house by unrighteousness, Jer. 22.13.14. Metaphor ducta est ab arb•ribus, Quae altè & profunde in terram demersae non facitè moventur. Car t•.
a worme and a curse is at the roote: God bringeth Princes to nothing, Esay. 40.24. he maketh the Iudges of the earth as vanity, they shall not be planted, yea they shall not be sowne;
a worm and a curse is At the root: God brings Princes to nothing, Isaiah. 40.24. he makes the Judges of the earth as vanity, they shall not be planted, yea they shall not be sown;
The story of Sesostris the King of Aegypt related by Polanus upon this place is famous, who rode in a triumphant chariot drawne by foure captive Kings;
The story of Sesostris the King of Egypt related by Polanus upon this place is famous, who road in a triumphant chariot drawn by foure captive Kings;
Scimus tunc purgetam suisse terram superstitionibus &c. Sed notandum est, etiamsi ex animo Iosias Deum coleret tamen populum non fu•sse conversum, quemadmodum saepe comigit, ut Deus excitet optimos, antesignanos,
Scimus tunc purgetam suisse terram superstitionibus etc. said notandum est, Even if ex animo Iosias God coleret tamen Populum non fu•sse conversum, quemadmodum saepe comigit, ut Deus excitet optimos, antesignanos,
If wee looke into the Prophesie of Zephany (the Title of which refers us unto the dayes of Josiah) and compare it with this Scripture forementioned, wee shall see several causes why notwithstanding the reformation, the Lord turned not from the fiercenesse of his wrath against Iudah;
If we look into the Prophesy of Zephany (the Title of which refers us unto the days of Josiah) and compare it with this Scripture forementioned, we shall see several Causes why notwithstanding the Reformation, the Lord turned not from the fierceness of his wrath against Iudah;
yet it was forced upon the generallity of the people, who hated it, and did in heart cleave to their old way of Idolatry still, a remnant of Baal there was among them,
yet it was forced upon the generality of the people, who hated it, and did in heart cleave to their old Way of Idolatry still, a remnant of Baal there was among them,
and by Malcham &c. The reformation was such, that openly no remnants of Baal did remaine, but the Lord saw them to be in the hearts of the people, they were still carryed after that way of worship:
and by Malcham etc. The Reformation was such, that openly no remnants of Baal did remain, but the Lord saw them to be in the hearts of the people, they were still carried After that Way of worship:
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but in the darke, in the setret chambers of their imagery, Ezech. 8.11.12. for this cause the Lord turned not from the fiercenesse of his wrath against Iudah.
but in the dark, in the setret chambers of their imagery, Ezekiel 8.11.12. for this cause the Lord turned not from the fierceness of his wrath against Iudah.
3. Their were old sins that kept the wrath of God on fire against thē, which though now reformed, yet never publikely repented of: the sins of Manassch;
3. Their were old Sins that kept the wrath of God on fire against them, which though now reformed, yet never publicly repented of: the Sins of Manasseh;
For these causes the Lord turned not from the fiercenesse of his anger against Iudah, and all their reformation was but a lightning before their utter destruction.
For these Causes the Lord turned not from the fierceness of his anger against Iudah, and all their Reformation was but a lightning before their utter destruction.
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And after this long and afflicted condition shall be the saddest persecution of the Church, and the highest hopes, and the greatest expectations of the enemy that ever they had:
And After this long and afflicted condition shall be the Saddest persecution of the Church, and the highest hope's, and the greatest Expectations of the enemy that ever they had:
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The Rule that wee have to guide us herein, is, that Antichrists forty and two moneths doe synchronize with this time of the Prophesie of the witnesses, and therefore when Antichrist began to reigne, they began to prophesie.
The Rule that we have to guide us herein, is, that Antichrists forty and two months do synchronize with this time of the Prophesy of the Witnesses, and Therefore when Antichrist began to Reign, they began to prophesy.
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This NONLATINALPHABET is commonly expounded by Ancient and Moderne Divines to be the Romane Empire, and as soone as that Imperiall Soveraignty of Rome was taken out of the way;
This is commonly expounded by Ancient and Modern Divines to be the Roman Empire, and as soon as that Imperial Sovereignty of Rome was taken out of the Way;
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therefore together with his taking out of the way, then did Antichrist rise, and that lawlesse person, NONLATINALPHABET (as Justin Martyr calls him) was revealed and did appeare to the world, which is fully explaned, Rev. 17.12. The ten hornes are ten Kings, which have received no Kingdome as yet;
Therefore together with his taking out of the Way, then did Antichrist rise, and that lawless person, (as Justin Martyr calls him) was revealed and did appear to the world, which is Fully explained, Rev. 17.12. The ten horns Are ten Kings, which have received no Kingdom as yet;
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At the same time when the Empyre was broken, and those that were only Viceroyes under it, did begin to take to themselves the Power and the Title of Kings,
At the same time when the Empire was broken, and those that were only Viceroys under it, did begin to take to themselves the Power and the Title of Kings,
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and they created a new Emperour therein, which was about the yeere 410. or as some 412. This indeed made way for the comming of Antichrist, and therefore Ierome hearing of this taking of Rome, did presently expect that Antichrist should arise.
and they created a new Emperor therein, which was about the year 410. or as Some 412. This indeed made Way for the coming of Antichrist, and Therefore Jerome hearing of this taking of Rome, did presently expect that Antichrist should arise.
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But this never came to perfection to take him that letted out of the way till Gensericus the Vandall tooke Rome the second time and plundered it utterly,
But this never Come to perfection to take him that letted out of the Way till Gensericus the Vandall took Rome the second time and plundered it utterly,
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If wee adde thereunto a thousand two hundred & 60 daies, it will appeare that the time of the prophesying of the witnesses, in sackcloth is not yet expired,
If we add thereunto a thousand two hundred & 60 days, it will appear that the time of the prophesying of the Witnesses, in Sackcloth is not yet expired,
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2. When the witnesses are slaine, Antichrists party ly shall come to a great height of security, and they shall glory in their death, rejoyce over them, make merry,
2. When the Witnesses Are slain, Antichrists party lie shall come to a great height of security, and they shall glory in their death, rejoice over them, make merry,
and blessed Apostacy (as he himselfe calls it) that Luther made from the Church of Rome, wee reade of no such perfect victory that ever they had over the reformed Christians, that they thought all safe,
and blessed Apostasy (as he himself calls it) that Luther made from the Church of Rome, we read of no such perfect victory that ever they had over the reformed Christians, that they Thought all safe,
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But is spoken of Romes last and utter destruction speedily to follow, called NONLATINALPHABET the tenth part, because that which now remaines, is but decima pars Civitatis antiquae, the tenth part of what the ancient City was.
But is spoken of Romes last and utter destruction speedily to follow, called the tenth part, Because that which now remains, is but decima pars Civitatis antiquae, the tenth part of what the ancient city was.
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For the fall of Antichrist ends with the sixth Trumpet, or the second woe: And as soone as the tenth part of the City is fallen, it is said the second wee is past:
For the fallen of Antichrist ends with the sixth Trumpet, or the second woe: And as soon as the tenth part of the city is fallen, it is said the second we is passed:
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And immediately the seventh Trumpet sounded, and then all the enemies being subdued, the Kingdomes of the world become the Kingdoms of the Lord and his Christs, Rev. 10.7. and then the mystery of God is finished.
And immediately the seventh Trumpet sounded, and then all the enemies being subdued, the Kingdoms of the world become the Kingdoms of the Lord and his Christ, Rev. 10.7. and then the mystery of God is finished.
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therefore the slaying of the witnesses, with their resurrection is not past, but to come. 4. If wee looke to the Text, it is then to be expected or feared,
Therefore the slaying of the Witnesses, with their resurrection is not past, but to come. 4. If we look to the Text, it is then to be expected or feared,
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Therfore NONLATINALPHABET when they had finished, is not to be rendered cum finierint, but cum finituri sint, when they were about to finish their testimony:
Therefore when they had finished, is not to be rendered cum finierint, but cum finituri sint, when they were about to finish their testimony:
sc. when they had got great ground against Antichrist, and men began to repent of their drinking of the wine of her fornication, and to hate the whore:
sc. when they had god great ground against Antichrist, and men began to Repent of their drinking of the wine of her fornication, and to hate the whore:
Yet at this time shall Antichrist gather all his scattered and broken forces, and shall with greater fury make war upon the Saints and overcome them, and kill them, exercise greater cruelty over them then ever, he did in times past;
Yet At this time shall Antichrist gather all his scattered and broken forces, and shall with greater fury make war upon the Saints and overcome them, and kill them, exercise greater cruelty over them then ever, he did in times past;
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But these considerations make me to conclude with that learned Interpreter so often quoted, cladem istam novissimam adhuc metuendam, that wee have cause to feare that this last and great affliction of the Church in the killing of the witnesses, is yet to come.
But these considerations make me to conclude with that learned Interpreter so often quoted, cladem istam novissimam Adhoc metuendam, that we have cause to Fear that this last and great affliction of the Church in the killing of the Witnesses, is yet to come.
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yet his Family was laid aside, and Joshua his servant exalted, and yet Moses must put his honour upon him, that all the Congregation of Israel may be obedient to him. Numb. 27.20.
yet his Family was laid aside, and joshua his servant exalted, and yet Moses must put his honour upon him, that all the Congregation of Israel may be obedient to him. Numb. 27.20.
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And this is recorded to the honour of Araunah, 2. Sam. 24.23. though it is conceived he was anciently King in Jerusalem over the Jebusites, whom David subdued and cast out;
And this is recorded to the honour of Araunah, 2. Sam. 24.23. though it is conceived he was anciently King in Jerusalem over the Jebusites, whom David subdued and cast out;
and the thoughts of it, that in the publique calamity he received David with a great deale of love and enlargement of spirit, manifesting that though he had lost the title, yet he had received a Princely spirit, and retained that still.
and the thoughts of it, that in the public calamity he received David with a great deal of love and enlargement of Spirit, manifesting that though he had lost the title, yet he had received a Princely Spirit, and retained that still.
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2. Take heed of Oppression, this brought the great dishonour upon the King of Babylon, that he should be cast out of his grave as an abhominable branch,
2. Take heed of Oppression, this brought the great dishonour upon the King of Babylon, that he should be cast out of his grave as an abominable branch,
Therefore see that yee breake every yoake, and untie every burden, that the Subjects may have no cause to complaine that their yoakes are only changed.
Therefore see that ye break every yoke, and untie every burden, that the Subject's may have no cause to complain that their yokes Are only changed.
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And wee finde it taxed as a common evill designe, that hath been long on foote in the Government of this Nation, that the Kings did desire to cast off the Rule of Law,
And we find it taxed as a Common evil Design, that hath been long on foot in the Government of this nation, that the Kings did desire to cast off the Rule of Law,
This I say hath beene condemned as an evill in former ages, and this will be found as an evill in Government in all those that succeed, under what name or title soever it be;
This I say hath been condemned as an evil in former ages, and this will be found as an evil in Government in all those that succeed, under what name or title soever it be;
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Let every one of you (Right Honourable) but upon higher, even Gospel Principles, say as Tiberius did, Aurum illud adulterinum est, quod cum subditorum lachrimis collectum est.
Let every one of you (Right Honourable) but upon higher, even Gospel Principles, say as Tiberius did, Aurum illud Adulterinum est, quod cum subditorum lachrimis collectum est.
Surely Gods people wheresoever they come, they are either as Dew upon the grasse, or as a Torch in a sheafe: Either to make them fruitfull or consume them.
Surely God's people wheresoever they come, they Are either as Due upon the grass, or as a Torch in a sheaf: Either to make them fruitful or consume them.
how far against godlinesse in the power of it they may be stretched, and what use may be made of them in time to come. Wee reade Rev. 8.11. of a great star that fell from heaven, and the name of that star was called Wormwood.
how Far against godliness in the power of it they may be stretched, and what use may be made of them in time to come. we read Rev. 8.11. of a great star that fell from heaven, and the name of that star was called Wormwood.
And to be called in Scripture is to be, and to be publikely knowne to be: As they shall call his name Immanuel; Math. 1.2 3. •er. 23.6. This is the name whereby he shall be called Iehovah our righteousnesse, sc.
And to be called in Scripture is to be, and to be publicly known to be: As they shall call his name Immanuel; Math. 1.2 3. •er. 23.6. This is the name whereby he shall be called Jehovah our righteousness, sc.
this he shall be, and this he shall be commonly knowne to be. This Prince his name shall be called wormwood, Princeps amaritudinum, one bitter in his spirit;
this he shall be, and this he shall be commonly known to be. This Prince his name shall be called wormwood, Princeps amaritudinum, one bitter in his Spirit;
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Job 3.19. Angustus emicos pereuxct at us est. Eequid iis videret mimum vitae commodè transegisse. Sugton. in August. Gataker, Gods parley with Princes, p. 90.
Job 3.19. Augustus emicos pereuxct At us est. Eequid iis videret mimum vitae commodè transegisse. Sugton. in August. Gataker, God's parley with Princes, p. 90.
Torniellus anno mundi 2940 Pet. Mart. in 1. Sam. 14.3. & 21.2. Cornel. a Lap. in Numb. 25.13 & 1. Sam. 1.3. Sir W. Rawley hist. of the world, part. 1. l. 2. c. 15. S. 2
Torniellus Anno mundi 2940 Pet. Mart. in 1. Sam. 14.3. & 21.2. Cornelius. a Lap. in Numb. 25.13 & 1. Sam. 1.3. Sir W. Rawley hist. of the world, part. 1. l. 2. c. 15. S. 2
Pet. Mar. in loc. Deus immut•bi•is non muratur, sed res ipsa immutabili praescientia manente divina. T•rnov. in Ioel. 2.13. Non est m•tatio consilii & decreti divini, sed operum: attamen hujusmodi mutatio à D•o ab aeterno est decreta. Glass. Rhet. sacr. tract. •. c. 7 p. 119.
Pet. Mar. in loc. Deus immut•bi•is non muratur, sed Rest ipsa immutabili praescientia manente Divine. T•rnov. in Joel 2.13. Non est m•tatio Consilii & Decree Divine, sed Operum: attamen hujusmodi Change à D•o ab aeterno est decreta. Glass. Rhetoric Sacred. tract. •. c. 7 p. 119.
Comment in Gen. 29 1.2.3. Si dareru• m•hi optio; eligero• unius Christiani rustici aut ancillae sordidissi num & maxime agreste opus prae omnibus vic•otiis & triu•• phis Alexandri magni, Iulii Caesaris &c. Quere? quia hic est Deus. illi••st Diabolus, quae est differentia essentialis. Hoc non omnes possunt cerwere, ne Erasmus qui dem vidit: soli credentes cernunt precium & pondus operum Christianorum. pondus autē & pretium maximum operum est sides & verium. •bi enim Deus ipse est & spiri•us in operante. Non sorde•• insima & carnaliaopera sanctorum, nec vilia & abjecta fiunt, quia fiunt a parsona credente, accepta san••a & divina quae quicquid fecerit, scit Deo placere.
Comment in Gen. 29 1.2.3. Si dareru• m•hi optio; eligero• unius Christians rustici Or Ancillae sordidissi num & maxim agreste opus Prae omnibus vic•otiis & triu•• phis Alexandri magni, Julius Caesaris etc. Quere? quia hic est Deus. illi••st Diabolus, Quae est differentia essentialis. Hoc non omnes possunt cerwere, ne Erasmus qui dem vidit: soli Believers cernunt Precium & pondus Operum Christians. pondus autē & Price maximum Operum est sides & verium. •bi enim Deus ipse est & spiri•us in operante. Non sorde•• insima & carnaliaopera sanctorum, nec vilia & abjecta Fluent, quia Fluent a parsona credente, accepta san••a & Divine Quae quicquid fecerit, scit God placere.
Hester. 13.8. Brisson. de regno Pers. l. 1. Honorem supra humanum ei deferebant ex mandato regis: qualis Regi Persarum hab•batur. Trem. in Hest. 3. Oh militem in Deo gloriosum: Inter tot fratres commilitone• solus Christia••s. De coron. milit. c. 1. Exod. 32.32. Rom. 9.3. Anathema cupit fieri, non à Christi charitate, sed tantum à Christi foelicitate. Per.
Esther. 13.8. Brisson. de regno Pers. l. 1. Honor supra humanum ei deferebant ex Commandment regis: qualis King Parsarum hab•batur. Tremor in Hest. 3. O militem in God Gloriosum: Inter tot Brothers commilitone• solus Christia••s. De coron. Milit. c. 1. Exod 32.32. Rom. 9.3. Anathema Cupit fieri, non à Christ charitate, sed Tantum à Christ foelicitate. Per.
Honores alii municipaler, alii regii seu ab Imperatore concessi, qui petiores in dignitate sunt. Tholoss. Symtag. juris. l. 18. c. 12. S. 12. Psal. 84.10. Gratius est nomen pietatis quam pot estatis, Tert. Apol. c. 34. NONLATINALPHABET. Epist. ad Romanos. S. 3.
Honores alii municipaler, alii Regii seu ab Imperator concessi, qui petiores in dignitate sunt. Tholoss. Symtag. Juris. l. 18. c. 12. S. 12. Psalm 84.10. Gratius est Nome pietatis quam pot estates, Tert Apollinarian c. 34.. Epistle ad Romanos. S. 3.
Simplicissimè videtur tota officiae Christi administratione, accipi. Glass. Rhit. sacr. tract. 1. c. 12 Mundani Monarchae non gestant principatum super humerossuos, sed re•iciunt onus gubernandi in humeros servorū consiliariorum &c. Christus autem talis Rex est, quod principat•• impositus sit, super ipsius solius humeros &c. Brentius in loc.
Simplicissimè videtur tota officiae Christ administration, accipi. Glass. Rhit. Sacred. tract. 1. c. 12 Worldly Monarchy non gestant Principatum super humerossuos, sed re•iciunt onus gubernandi in humeros servorū Consiliari etc. Christus autem Talis Rex est, quod principat•• impositus sit, super Himself Solius humeros etc. Brent in loc.
His preparations amounted to three thousand, three hundred thirty and three cartload of silver; allowing two thousand weight of filver, or sixe thousand pounds sterling to every cartload; besides of our money twenty three millious and a thousand pound, which was more then any King in the world possessed besides himselfe• and a matter, but for the testimony of Scriptures exceeding all beleefe. Sir W. Rawley hist. of the world part. 1. l. 2. Cap. 1. S. 9. Ego homo tibi nihil boni dedi, nihil beneficii contuli, quicquid feci aut laboravi tempore exinanitionit •eae, sed quicquid sacis in hominum utilitat•m & commodum cedit, sanctis in•• declaro be•e•olentiam meam, &c. Luther in Com. Drusii quest. & resp. l. 3. q. 72. Tarnor. •n Psalm. passionales. Moller. in loc.
His preparations amounted to three thousand, three hundred thirty and three cartload of silver; allowing two thousand weight of filver, or sixe thousand pounds sterling to every cartload; beside of our money twenty three millious and a thousand pound, which was more then any King in the world possessed beside himselfe• and a matter, but for the testimony of Scriptures exceeding all belief. Sir W. Rawley hist. of the world part. 1. l. 2. Cap. 1. S. 9. Ego homo tibi nihil boni dedi, nihil Beneficii contuli, quicquid Feci Or laboravi tempore exinanitionit •eae, sed quicquid sacis in hominum utilitat•m & commodum cedit, sanctis in•• declaro be•e•olentiam meam, etc. Luther in Come Drusii quest. & resp. l. 3. q. 72. Tarnor. •n Psalm. passionales. Moller. in loc.
Esay 14.12. & 34.4. Stellae de ceela cadentes de principum & summatum ruinâ intelliguntur. Cauda potestatis comites & pedissequos significat. In terram abjicer• est, p•incipes & Dynastas imperio suo subjeicere. Mede in Apoc.
Isaiah 14.12. & 34.4. Star de ceela cadentes de Principum & summatum ruinâ intelliguntur. Cauda potestatis comites & pedissequos significat. In terram abjicer• est, p•incipes & Dynastas Imperial Sue subjeicere. Mede in Apocalypse
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NONLATINALPHABET. Plutarch de regno. Interitum paratum illi civitati video, in qua non lex Magistratibus; sed legi Magistratus presunt. Tholos. de repub. l. 7. e. 20. Ps. 119.126. Math. 15.6, NONLATINALPHABET.
. Plutarch de regno. Interitum Paratum illi Civitati video, in qua non lex Magistratibus; sed Legi Magistratus presunt. Tholos. de Republic. l. 7. e. 20. Ps. 119.126. Math. 15.6,.
In partes divisêre variarum homines •ealè cariosi; arque uno ex en are infiniti, diversi omnes & contrariinaci funt. Cunaeus l. 2. c. 17. Math. 16.23. Jo. 2.4. Jo. 2.15.
In parts divisêre variarum homines •ealè cariosi; arque Uno ex en Are infiniti, diversi omnes & contrariinaci Front. Cunaeus l. 2. c. 17. Math. 16.23. John 2.4. John 2.15.
Spiritus diffunditur, profunditur contemptus. Ps. 107.40. Jer. 22.28. Quia suis adorabatur quasi Idolum; jam in captivitate, vilis, abj•ctus, & contritus est. Notent principe• nisi opes, gloriam fundent in timore Dei, non fore ea stabilia•, sed se cum iis, quasi vilia & inutilia vasa abjiciend•s esse. A L•p.
Spiritus diffunditur, profunditur Contemptus. Ps. 107.40. Jer. 22.28. Quia suis adorabatur quasi Idolum; jam in Captivity, vilis, abj•ctus, & Contritus est. Notent principe• nisi opes, gloriam fundent in Timore Dei, non before ea stabilia•, sed se cum iis, quasi vilia & inutilia vasa abjiciend•s esse. A L•p.
Reliquiae 〈 ◊ 〉 non conspici•bantur in Temple, ne { que } in sacellis, sed cl••••estina impietas bîc detegitur. Videntur bi 70 •uisse Senatores Concili• Sanbedrim. &c. A. L•p. in Ezech.
Reliquiae 〈 ◊ 〉 non conspici•bantur in Temple, ne { que } in Sacellis, sed cl••••estina Impiety bîc detegitur. Videntur by 70 •uisse Senatores Concili• Sanhedrim. etc. A. L•p. in Ezekiel
Praefat. l. 1 commentan Ezech. Ita Romanorum apud Romam Imperium toto terrarum orbe venerabile & Augustalis illa sublimitas, quae ab Augusto quondam Octaviano erecta est, cum hoc Augustulo periit. Paul. Diacon. l. 16.
Praeface l. 1 commentan Ezekiel Ita Romanorum apud Rome Imperium toto terrarum orbe venerabile & Augustalis illa Sublimitas, Quae ab Augusto quondam Octaviano Erected est, cum hoc Augustulo Periit. Paul. Diacon. l. 16.
Ante occupationem Hierosolymorum a Davide factam Arauna Iebusitarum Rex fuerar. Postea verò regno se abdicans religionem Israe. i. cam fuerat amplexus. Irea nomen Regis ipsi remansit. Grass. Gram. sacr. p. 8.
Ante occupationem Hierosolymorum a David factam Arauna Iebusitarum Rex fuerar. Postea verò regno se abdicans religionem Israe. i. cam fuerat Amplexus. Irea Nome Regis ipsi remansit. Grass. Gram. Sacred. p. 8.
Esay. 14.19.20. Rex habet in potestare liget & constitutiones & assisas in Regno suo provisas & approbatas & juratas; ipse in propria persona sua observet, & a subditis suis faciat observari. Et est Corona Regis facere justitiam & judicium, & tenere pacem sine quibus Corona consistere non potest nec tenere. Bracton de leg. & consuetud. Angl. l. 2. c. 24. Quod Reges Angliae aegrè ferentes, putantes se non liberè dominari in subditos; moliti sunt ipse Progenitores tui hoc jugum politicum abjicere ut ipsi in subjectum populum regaliter tantum dominari, sed potius debacchari queant. Fortesc. de Cand. leg. Angl. c. 34. p. 78.
Isaiah. 14.19.20. Rex habet in potestare liget & constitutiones & assisas in Regno Sue provisas & approbatas & juratas; ipse in propria persona sua observet, & a subditis suis Faciat observari. Et est Corona Regis facere justitiam & judicium, & tenere pacem sine quibus Corona consistere non potest nec tenere. Bracton de leg. & consuetude. Angel l. 2. c. 24. Quod Reges Angliae aegrè ferentes, putantes se non liberè Dominari in Subject; moliti sunt ipse Progenitores tui hoc jugum Politicum abjicere ut ipsi in Subjectum Populum regaliter Tantum Dominari, sed potius debacchari queant. Fortesc. de Cand. leg. Angel c. 34. p. 78.
