Israels tears for distressed Zion. Shown in a sermon before the Right Honourable House of Lords assembled in Parliament, at their late solemn fast, in the Abby-Church of Westminster, Sept. 24. 1645. / By John Whincop D.D. and pastor of the church of Clothall in Hertford-shire. Published by order of the House of Peers.
a treble heavy and dolefull spectacle you have to sad your eyes withall, whereas at first, you had but one. I hope your affections will bee suitable, that as you are come,
a triple heavy and doleful spectacle you have to sad your eyes withal, whereas At First, you had but one. I hope your affections will be suitable, that as you Are come,
I will hold you no longer therefore from the Duty, you shall have a Discourse answerable thereunto, void of ornaments or dresse at all, sad and plain, fit for Mourners, may but Zion onely bee the better remembred by it,
I will hold you no longer Therefore from the Duty, you shall have a Discourse answerable thereunto, void of Ornament or dress At all, sad and plain, fit for Mourners, may but Zion only be the better remembered by it,
The words in themselves are part of that description which the Israelites make of their own wofull and lamentable condition, under the Babylonish captivity, wherein,
The words in themselves Are part of that description which the Israelites make of their own woeful and lamentable condition, under the Babylonish captivity, wherein,
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So here, before them is the present condition they are in viz. sitting down and weeping, and their former state behi••• them, which now they have lost,
So Here, before them is the present condition they Are in viz. sitting down and weeping, and their former state behi••• them, which now they have lost,
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I'le make but two parts of the Text; here is Paena Sensus, the punishment of sense, in the first words, sate down and wept. Damni, the punishment of losse, intimated in the last, when wee remembred Zion: viz. that Zion which now wee have lost.
I'll make but two parts of the Text; Here is Paena Sensus, the punishment of sense, in the First words, sat down and wept. Damn, the punishment of loss, intimated in the last, when we remembered Zion: viz. that Zion which now we have lost.
Or if you will have it plainer, you may observe three, 1. Subjectum, the subject spoken of, Wee. 2. Passio seu affectto, the passion or affection of this subject, Sate down, and wept.
Or if you will have it plainer, you may observe three, 1. Subjectum, the Subject spoken of, we. 2. Passio seu affectto, the passion or affection of this Subject, Sat down, and wept.
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I could easily give you a more curious division, and I do confesse, were I to make an Oration upon these words, mee thinks I could finde excellent matter enough, to please both eares and phansy too:
I could Easily give you a more curious division, and I do confess, were I to make an Oration upon these words, me thinks I could find excellent matter enough, to please both ears and fancy too:
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yet even Wee, for our manifold sins and transgressions against our God, for our rebellions and unthankfulnesse against our Maker, are cast now out of our own holy Land, out of Zion into Babylon, a land of heathens and Idolaters;
yet even we, for our manifold Sins and transgressions against our God, for our rebellions and unthankfulness against our Maker, Are cast now out of our own holy Land, out of Zion into Babylon, a land of Heathens and Idolaters;
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Ile speak a little of the Subject here (wee must not passe it wholly by, That's it this people complaines so of, La••. 1.12. Is it nothing to you all yee that passe by? behold and see, if there bee any sorrow like unto my sorrow, which is done unto mee, wherewith the Lord hath afflicted mee, in the day of his fierce anger ) and therefore wee will comprise it briefly under this twofold consideration.
I'll speak a little of the Subject Here (we must not pass it wholly by, That's it this people complains so of, La••. 1.12. Is it nothing to you all ye that pass by? behold and see, if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me, in the day of his fierce anger) and Therefore we will comprise it briefly under this twofold consideration.
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yet even wee the children of the most Highest, (whiles other heathen folk about us are in plenty and prosperity) are driven to this sad exigent, to sit down and weep, having lost our Zion.
yet even we the children of the most Highest, (while other heathen folk about us Are in plenty and Prosperity) Are driven to this sad exigent, to fit down and weep, having lost our Zion.
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Judgements usually begin at the House of God, According to that precept of the Lord by the Prophet, Ezekiel 19.6. Slay utterly both old and young, and begin at my Sanctuary.
Judgments usually begin At the House of God, According to that precept of the Lord by the Prophet, Ezekielem 19.6. Slay utterly both old and young, and begin At my Sanctuary.
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with infinite examples more of later dayes, may easily conceive the Truth of this, if these sad times have not already given him sufficient proofe thereof to his cost, (it may bee) in his own particular.
with infinite Examples more of later days, may Easily conceive the Truth of this, if these sad times have not already given him sufficient proof thereof to his cost, (it may be) in his own particular.
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Before the Flood there was a bloody Caine, after him a proud Nimrod, then a cruell Pharaoh, after a blasphemous Senacherib, then a wicked Herod, after Nero, Caligula, Domitian, Lulian, with many moe,
Before the Flood there was a bloody Cain, After him a proud Nimrod, then a cruel Pharaoh, After a blasphemous Sennacherib, then a wicked Herod, After Nero, Caligula, Domitian, Lulian, with many more,
and now at this day, worse then all, (like so many Hydra's heads, one springing up after another) the cursed race of Turk and Pope, of Iesuite and Seminarie, the influence of whose rage and malice, wee too dearely feele all the three Kingdomes over.
and now At this day, Worse then all, (like so many Hydra's Heads, one springing up After Another) the cursed raze of Turk and Pope, of Iesuite and Seminary, the influence of whose rage and malice, we too dearly feel all the three Kingdoms over.
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How hardly mean-while would it goe with the poore Israel of God, had not God in his mercy forewarned them of these things before, NONLATINALPHABET, &c. that whosoever will live godly in this life must suffer afflictions?
How hardly meanwhile would it go with the poor Israel of God, had not God in his mercy forewarned them of these things before,, etc. that whosoever will live godly in this life must suffer afflictions?
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Which should (mee thinks) take away that stumbling block which has laine both in David and Ieremies, and the best of Gods Childrens way, of being troubled at this as though some new thing had befalnc them, since its no other,
Which should (me thinks) take away that stumbling block which has lain both in David and Jeremiahs, and the best of God's Children's Way, of being troubled At this as though Some new thing had befalnc them, since its no other,
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but rather peace, (murmuring Soule) for what art thou that replyest against God? If neither Examples of others, nor Gods constant dealing in all Times,
but rather peace, (murmuring Soul) for what art thou that repliest against God? If neither Examples of Others, nor God's constant dealing in all Times,
Remember what gracious promises thy Redeemer hath made, and what the holy one of Israel hath said, that they Who now goe on their way weeping, hearing precious seed, shall d••btlesse come again with joy,
remember what gracious promises thy Redeemer hath made, and what the holy one of Israel hath said, that they Who now go on their Way weeping, hearing precious seed, shall d••btlesse come again with joy,
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but Wee, who have sinned, and offended God, who have provoked the holy One of Israel, and dealt exceeding deceitfully with him, whom neither stormes of judgements,
but we, who have sinned, and offended God, who have provoked the holy One of Israel, and dealt exceeding deceitfully with him, whom neither storms of Judgments,
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nor calmes of mercies, nor any warnings, could bring home, but have corrupted our wayes before him, and done every one what seemed good in his own eyes:
nor calms of Mercies, nor any Warnings, could bring home, but have corrupted our ways before him, and done every one what seemed good in his own eyes:
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Secondly, They have received more Mercies then others, and for them now to sin against these, against all those pretious priviledges and immunities, all these winning favours and goodnesses of their God, (as it is with a Candle the nearer any thing is set unto it, the greater shadow it casts behinde it) so to sin neer these means,
Secondly, They have received more mercies then Others, and for them now to since against these, against all those precious privileges and immunities, all these winning favours and Goodnesses of their God, (as it is with a Candle the nearer any thing is Set unto it, the greater shadow it Cast behind it) so to sin near these means,
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therefore, &c. So, because Gods children give such advantage to the wicked, and profane ungodly men, to speake evill of the wayes of God, and dishonour him;
Therefore, etc. So, Because God's children give such advantage to the wicked, and profane ungodly men, to speak evil of the ways of God, and dishonour him;
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VVhich in the first place should be a Caveat unto the righteous, and teach them to take heed how they flatter themselves in vaine, by thinking themselves priviledg'd in any sinfull course whatsoever .
Which in the First place should be a Caveat unto the righteous, and teach them to take heed how they flatter themselves in vain, by thinking themselves privileged in any sinful course whatsoever.
and committeth iniquity, and doth according to all the abominatious that the wicked man doth; shall be live? All his righteousnesse that he hath done shall not be mentioned;
and Committeth iniquity, and does according to all the abominatious that the wicked man does; shall be live? All his righteousness that he hath done shall not be mentioned;
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who not keeping their first estate, but left their owne habitation, are reserved in everlasting chaines under darknesse unto the judgement of the great day.
who not keeping their First estate, but left their own habitation, Are reserved in everlasting chains under darkness unto the judgement of the great day.
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3. If We the children and servants of the most High, be so hardly dealt withall; (a you shall see by and by) Wee his own people be put to drinke of so bitter a cup;
3. If We the children and Servants of the most High, be so hardly dealt withal; (a you shall see by and by) we his own people be put to drink of so bitter a cup;
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The drogs thereof, all the wick'd of the earth shall wring them out and drinke them? O how should this like Belshazzers hand-writing upon the wall, Change their countenance, and trouble their thoughts, cause the joynts of their loynes to bee loosed,
The drogs thereof, all the wicked of the earth shall wring them out and drink them? Oh how should this like Belshazzar's handwriting upon the wall, Change their countenance, and trouble their thoughts, cause the Joints of their loins to be loosed,
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If the righteous soarcely be saved, where then shall the wicked and ungodly appear? And so insist no longer upon this first Capacity which we consider Israel in,
If the righteous soarcely be saved, where then shall the wicked and ungodly appear? And so insist no longer upon this First Capacity which we Consider Israel in,
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when the bright beames of his favour refresh't our soules, and his loving kindnesse made us glad? VVhen wee sat as Head and Queen among the Nations, and Princes among the People;
when the bright beams of his favour refreshed our Souls, and his loving kindness made us glad? When we sat as Head and Queen among the nations, and Princes among the People;
Thus who without astonishment can turne over the stories of ancient times, and read of the glory of all the old world, on a suddain swallowed up in an universall Deluge, or of Pharaoh, that sun of Egypt with his numorous Host, all drencht in the red Sea, and never rise againe.
Thus who without astonishment can turn over the stories of ancient times, and read of the glory of all the old world, on a sudden swallowed up in an universal Deluge, or of Pharaoh, that sun of Egypt with his numorous Host, all drenched in the read Sea, and never rise again.
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Of Sodoine and Gomorrah with all the wealth and soules the 〈 ◊ 〉, devoured in an unheard of shower of fire & brimst one from heaven? of Job, the greatest man in all the East in the morning, in the evening spoyled of all,
Of Sodoine and Gomorrah with all the wealth and Souls the 〈 ◊ 〉, devoured in an unheard of shower of fire & brimst one from heaven? of Job, the greatest man in all the East in the morning, in the evening spoiled of all,
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and shifting for his life, who in the morning ruled Isral. Or of Herod, taten with wormes, who yesterday was intituled a God? Haman upon the gallows, who even now was at the Queens banquet? Nebuchadnezzar eating grasse like an Oxe, who not long since was vaunting himselfe upon the top of his Palace? VVhat need I reckon up more? both King and Kingdomes, particular men,
and shifting for his life, who in the morning ruled Israel. Or of Herod, taten with worms, who yesterday was entitled a God? Haman upon the gallows, who even now was At the Queen's banquet? Nebuchadnezzar eating grass like an Ox, who not long since was vaunting himself upon the top of his Palace? What need I reckon up more? both King and Kingdoms, particular men,
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And that our latter times have not been different from those of old, will soon appeare to those who have read of that great Frederick the Emperours full sea of his fortunes and magnificence, end in so shallow a streame,
And that our latter times have not been different from those of old, will soon appear to those who have read of that great Frederick the emperors full sea of his fortune's and magnificence, end in so shallow a stream,
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as that he was driven to be a suiter but for a Singing mans place, in that Cathedrall Church which he himself, had formerly built, and yet went without it Or of Alexander, whose greatnesse one world would not suffice,
as that he was driven to be a suitor but for a Singing men place, in that Cathedral Church which he himself, had formerly built, and yet went without it Or of Alexander, whose greatness one world would not suffice,
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yet at last driven to so low a condition, that he was seene, having his eyes put out, fit by the high-way side a begging in this dolefull tone, Date obolum Bellizario, an half penny to Bellizarius, an half penny for God sake to poore Bellizarius. Or of Lotharius the Emperor, brother to Lodovicus pius, after all his, pompe and greatnesse,
yet At last driven to so low a condition, that he was seen, having his eyes put out, fit by the highway side a begging in this doleful tone, Date obolum Bellizario, an half penny to Belisarius, an half penny for God sake to poor Belisarius. Or of Lotharius the Emperor, brother to Lodovicus Pius, After all his, pomp and greatness,
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But of all, famous is that one story more, in our own Chronicles of Edward the second, King of England, who after 19 years reigne over this land in a great height of Plenty, Honour, and abundance;
But of all, famous is that one story more, in our own Chronicles of Edward the second, King of England, who After 19 Years Reign over this land in a great height of Plenty, Honour, and abundance;
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How easily I might bring this lower, even to our very Times, he may easily conceive, whose eyes have seene those strange changes and alterations these few late yeares have made, both in King and people, such as his forefathers never saw,
How Easily I might bring this lower, even to our very Times, he may Easily conceive, whose eyes have seen those strange changes and alterations these few late Years have made, both in King and people, such as his Forefathers never saw,
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The consideration of this unconstancy in all these sublunary things was that which made that great Emperour of Persia, viewing his huge Army not to be numbred, scarce measured, fall a weeping, because within some few yeares, scarce one of that mighty Holt would bee left alive or remaining.
The consideration of this unconstancy in all these sublunary things was that which made that great Emperor of Persiam, viewing his huge Army not to be numbered, scarce measured, fallen a weeping, Because within Some few Years, scarce one of that mighty Holt would be left alive or remaining.
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And as it is with particular men, so it is with whole Countreys, where is now the glory of Athens? the pomp of Macedon? the priviledge of the seven Churches spoke of in the Revelation? where the pride of Babylon? the vastnesse of Nineveh? the lustre and beauty of Zion? or yet the honour of Jerusalem?
And as it is with particular men, so it is with Whole Countries', where is now the glory of Athens? the pomp of Macedon? the privilege of the seven Churches spoke of in the Revelation? where the pride of Babylon? the vastness of Nineveh? the lustre and beauty of Zion? or yet the honour of Jerusalem?
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So that what limits Chronologers use to make of States, or Kingdomes, proportioning the ordinary period to be five hundred yeares, about which time (say they) they have the in period,
So that what Limits Chronologers use to make of States, or Kingdoms, proportioning the ordinary Period to be five hundred Years, about which time (say they) they have the in Period,
though some would have it to fall out in the beginning of King, James his Reigne, in whose Crowne both Yorke and Lancaster, England and Scotland did so happily meet, which was likewise from the Norman Conquest, 536 years.
though Some would have it to fallen out in the beginning of King, James his Reign, in whose Crown both York and Lancaster, England and Scotland did so happily meet, which was likewise from the Norman Conquest, 536 Years.
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What present examples I might produce for this, besides what hitherto hath been mentioned, every one may conjecture, that has but heard of the late desolations of fruitfull Germany, the ruines of poore Ireland, and the sad breaches and distractions made within these four years in this unhappy Kingdome of England, each one being so many severall Monuments of the truth of this.
What present Examples I might produce for this, beside what hitherto hath been mentioned, every one may conjecture, that has but herd of the late desolations of fruitful Germany, the ruins of poor Ireland, and the sad Breaches and distractions made within these four Years in this unhappy Kingdom of England, each one being so many several Monuments of the truth of this.
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Habnere cuncta quo creabantur; Every thing had its time of beginning; and it is as true, every thing shall have its time of ending and dissolution.
Habnere Everything quo creabantur; Every thing had its time of beginning; and it is as true, every thing shall have its time of ending and dissolution.
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Are thy barnes full of Corne, and thy garners of encrease? wantest thou room, (with him in the Gospel) to lay up thy Treasure in? O remember withall what was said unto him;
are thy Barns full of Corn, and thy garners of increase? Wantest thou room, (with him in the Gospel) to lay up thy Treasure in? O Remember withal what was said unto him;
Therefore me thinkes it was excellent counsell, that of an ancient Heathen, alwayes to consider well before hand, what it is thou settest thy beart upon, and so provide before hand, that if it should please God to take that thing away from thee, thou mayest not bee quite swallowed up of grief & sorrow 〈 ◊ 〉 NONLATINALPHABET &c. Consider (saith he) with thy selfe what kinde of thing it is thou,
Therefore me thinks it was excellent counsel, that of an ancient Heathen, always to Consider well before hand, what it is thou settest thy beart upon, and so provide before hand, that if it should please God to take that thing away from thee, thou Mayest not be quite swallowed up of grief & sorrow 〈 ◊ 〉 etc. Consider (Says he) with thy self what kind of thing it is thou,
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therefore if such a thing happen, be not troubled —, A meditation of an Heathen (I confesse) befitting a Christian, alwayes to stand upon ones guard; and with anothers Heathen (whose sobriety and vigilance herein I am afraid shames many a Christian.) When thou art going to bed,
Therefore if such a thing happen, be not troubled —, A meditation of an Heathen (I confess) befitting a Christian, always to stand upon ones guard; and with another's Heathen (whose sobriety and vigilance herein I am afraid shames many a Christian.) When thou art going to Bed,
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Secondly, since all these worldly things are so mutable, let it be thy wisdome to set thine heart upon those things which are immutable, and cannot be taken away.
Secondly, since all these worldly things Are so mutable, let it be thy Wisdom to Set thine heart upon those things which Are immutable, and cannot be taken away.
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There is nothing here below, but it's continually subject to some losse or change, onely here's the comfort of a Christian, some things there are peculiar unto him, which he cannot be robbed or spoyled of,
There is nothing Here below, but it's continually Subject to Some loss or change, only here's the Comfort of a Christian, Some things there Are peculiar unto him, which he cannot be robbed or spoiled of,
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nor ever taken quite away from him, peace of Conscience, faith in Christ, assurance of Heaven, the favour of God, comforts of his Spirit, the merits and mercies of his Saviour and Redeemer;
nor ever taken quite away from him, peace of Conscience, faith in christ, assurance of Heaven, the favour of God, comforts of his Spirit, the merits and Mercies of his Saviour and Redeemer;
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It's the fault of us all, with Martha, we are carefull, and troubled about many things busie our selves about the profits and pleasures of this world, which fade in the very using;
It's the fault of us all, with Martha, we Are careful, and troubled about many things busy our selves about the profits and pleasures of this world, which fade in the very using;
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meanewhile neglect that one thing that is so needfull, (which having got, we are rich enough) even that good thing that can never be taken away from us .
meanwhile neglect that one thing that is so needful, (which having god, we Are rich enough) even that good thing that can never be taken away from us.
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upon Heaven , that it may be thine inheritance, and thy treasure may be laid up there, where neither moth can corrupt, nor theeves breake through or steale.
upon Heaven, that it may be thine inheritance, and thy treasure may be laid up there, where neither moth can corrupt, nor thieves break through or steal.
Sate downe: And is that so great a matter (might some reply) to sit quietly and at ease? if thou be'st weary (unhappy Israel ) why canst thou not rise? and walke along the River fide, solace thy self with the greennesse of the meadows,
Sat down: And is that so great a matter (might Some reply) to fit quietly and At ease? if thou Best weary (unhappy Israel) why Canst thou not rise? and walk along the River fide, solace thy self with the greenness of the meadows,
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but rather of grief and tears, while our uncaptived souls meant-while wander abroad, and view the desolations of our poore Zion. Ah unhappy Zion, what comfort can there be in these strange Rivers? the remembrance of thy Iordan to us is more pleasant then either Tigris or Euphrates, or all the Rivers of Babylon How can this strange Countrey seeme pleasant unto us, when we consider our owne Land lies waste, over-run with Enemies,
but rather of grief and tears, while our uncaptived Souls meant-while wander abroad, and view the desolations of our poor Zion. Ah unhappy Zion, what Comfort can there be in these strange rivers? the remembrance of thy Iordan to us is more pleasant then either Tigris or Euphrates, or all the rivers of Babylon How can this strange Country seem pleasant unto us, when we Consider our own Land lies waste, overrun with Enemies,
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and we as strangers thrust out of it; from our goodly Cities, and rich Possessions; our seiled Houses, and stately Palaces; our Vineyards, and our Oliveyards; our Milke, and our Honey;
and we as Strangers thrust out of it; from our goodly Cities, and rich Possessions; our seiled Houses, and stately Palaces; our Vineyards, and our Oliveyards; our Milk, and our Honey;
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If not, that these sad times did not produce too many multitudes of examples both out of Ireland and England too, who have sealed the truth of this with their blood as well as with their tears,
If not, that these sad times did not produce too many Multitudes of Examples both out of Ireland and England too, who have sealed the truth of this with their blood as well as with their tears,
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Otherwise, should God drive thee out of thine owne Zion, amongst thy barbarous and cruell enemies where it may be thou shouldest not hear a Sermon once in a twelve moneth,
Otherwise, should God drive thee out of thine own Zion, among thy barbarous and cruel enemies where it may be thou Shouldst not hear a Sermon once in a twelve Monn,
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Jerusalem, and thy people are become a reproach to all that are round about us, sayes the Prophet Daniel: and Jeremy as plainly, Jerusalem hath grievously sinned; therefore shee is removed.
Jerusalem, and thy people Are become a reproach to all that Are round about us, Says the Prophet daniel: and Jeremiah as plainly, Jerusalem hath grievously sinned; Therefore she is removed.
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viz. in Babylon; how ever of it selfe a pleasant and goodly Land, yet a Land of Heathens and Idolaters, of prophane and superstitious, of enemies to God,
viz. in Babylon; how ever of it self a pleasant and goodly Land, yet a Land of heathens and Idolaters, of profane and superstitious, of enemies to God,
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we cannoe have so much mercy shewed, as to be within their Walls, or in their Cities; but as though we were unworthy the society of men, even of our very enemies;
we cannoe have so much mercy showed, as to be within their Walls, or in their Cities; but as though we were unworthy the society of men, even of our very enemies;
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VVee were driven from our Countrey before into Babylon, now out of Babylon, to the Waters of Babylon; and whither they will drive us next, God knows, perhaps into the Rivers and Waters themselves.
We were driven from our Country before into Babylon, now out of Babylon, to the Waters of Babylon; and whither they will drive us next, God knows, perhaps into the rivers and Waters themselves.
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They would not expose us to the mercy of wild beasts, lest the savage Creatures, as the Lyons to Daniel, should shew us more favour then the sons of Men:
They would not expose us to the mercy of wild beasts, lest the savage Creatures, as the Lyons to daniel, should show us more favour then the Sons of Men:
but they cast us out unto the wide world, to the Rivers brinke, to hunger, cold, solitude and nakednesse, that so not dying, we might continually dye ;
but they cast us out unto the wide world, to the rivers brink, to hunger, cold, solitude and nakedness, that so not dying, we might continually die;
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not to goe so farre as the Indies, and enquire how they used the poore Natives there, hanging, killing, burning, roasting some upon spits, bayting others at a stake with Mastiffes like Bulls or Beares, burying others up to the neck in the ground,
not to go so Far as the Indies, and inquire how they used the poor Natives there, hanging, killing, burning, roasting Some upon spits, baiting Others At a stake with Mastiffs like Bulls or Bears, burying Others up to the neck in the ground,
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and the Continent neare by, of threescore hundred thousand in seventeen years space; and in forty years, an hundred and fifty hundred thousand killed and murthered:
and the Continent near by, of threescore hundred thousand in seventeen Years Molle; and in forty Years, an hundred and fifty hundred thousand killed and murdered:
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and above five times as much ground as all Spain utterly wasted and depopulated. And I wish our deare younger sister of Ireland, could not present her Catalogues too;
and above five times as much ground as all Spain utterly wasted and depopulated. And I wish our deer younger sister of Ireland, could not present her Catalogues too;
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and (never to bee exprest with tearmes bad enough) savage, heathenish, tygerish, hellish Rebellion broke out, (as credibly has been reported) above foure hundred thousand poore Protestants lives (in little more then foure yeares space) have been made a sacrifice to their rage and fury.
and (never to be expressed with terms bad enough) savage, Heathenish, tygerish, hellish Rebellion broke out, (as credibly has been reported) above foure hundred thousand poor Protestants lives (in little more then foure Years Molle) have been made a sacrifice to their rage and fury.
a Warre, I am confident, begot in Rome, hatcht in Ireland, and fostered up in England and Scotland by the same Nurses and Midwives, the Jesuites and their adherents, who were the first Plotters and contrivers of it.
a War, I am confident, begotten in Room, hatched in Ireland, and fostered up in England and Scotland by the same Nurse's and Midwives, the Jesuits and their adherents, who were the First Plotters and contrivers of it.
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Right Honourable and Beloved, durst I be so bold, I could name you the man yet living amongst us, to whom it was confest, by one very neare to the Conclave of Rome, almost foure yeares before any thing appeared (in Anno 1637.) what should happen within few yeares after;
Right Honourable and beloved, durst I be so bold, I could name you the man yet living among us, to whom it was confessed, by one very near to the Conclave of Room, almost foure Years before any thing appeared (in Anno 1637.) what should happen within few Years After;
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Here we sit by the waters side, gazing upon the swift gliding streames, which as they passe along, put us in minde of our flitting and momentany condition;
Here we fit by the waters side, gazing upon the swift gliding streams, which as they pass along, put us in mind of our flitting and momentany condition;
Sic pectora magnis, &c. long continued fearefull sins, must expect long continued Judgments, and so usually it falls out that Gods Judgements commonly are proportioned to mans sinne.
Sic pectora magnis, etc. long continued fearful Sins, must expect long continued Judgments, and so usually it falls out that God's Judgments commonly Are proportioned to men sin.
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some (with Sampson ) sit too long with their Delilahs on their lap, till a snare enter into their soule: some sit whole dayes and nights too up at Cards and Dice,
Some (with Sampson) fit too long with their Delilahs on their lap, till a snare enter into their soul: Some fit Whole days and nights too up At Cards and Dice,
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and pervert Justice and Judgement in the gate — Well, let all these take heed, otherwise God can give them sitting enough whence they shall not easily arise.
and pervert justice and Judgement in the gate — Well, let all these take heed, otherwise God can give them sitting enough whence they shall not Easily arise.
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There is, there is (my beloved) a day comming when we must all sit — nay, lye downe in the valleys of the shadow of death (how soone God onely knows) when each one of us must say to corruption, thou art my Father,
There is, there is (my Beloved) a day coming when we must all fit — nay, lie down in the valleys of the shadow of death (how soon God only knows) when each one of us must say to corruption, thou art my Father,
Indeed, they that carryed us away Captive, required of us a song and melody in this our heavinesse, Sing us one of the songs of Zion, said they scoffingly unto us.
Indeed, they that carried us away Captive, required of us a song and melody in this our heaviness, Sing us one of the songs of Zion, said they scoffingly unto us.
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And therefore lest this Fountaine should overflow, give me leave to divide it into these three Channels, which will containe it all, — And so consider them weeping here,
And Therefore lest this Fountain should overflow, give me leave to divide it into these three Channels, which will contain it all, — And so Consider them weeping Here,
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or ten thousand Rivers of Oyle? shall I give my first born for my transgression, the fruit of my body for the sin of my soul? No, it cost more to redeem a soule, finite can never satisfie for infinite; Wee must let that alone for ever, noely weep we may;
or ten thousand rivers of Oil? shall I give my First born for my Transgression, the fruit of my body for the since of my soul? No, it cost more to Redeem a soul, finite can never satisfy for infinite; we must let that alone for ever, noely weep we may;
And therefore in consideration of this our hard condition, which our selves have brought our selves into, wee can doe nothing now but weepe: Speaeke we cannot, our hearts are too full of griefe and sorrow to utter our minds;
And Therefore in consideration of this our hard condition, which our selves have brought our selves into, we can do nothing now but weep: Speaeke we cannot, our hearts Are too full of grief and sorrow to utter our minds;
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For how few houres of fading pleasures here, do we purchase to our selves days, and moneths, and years, nay whole Myriads of grief and paine hereafter.
For how few hours of fading pleasures Here, do we purchase to our selves days, and months, and Years, nay Whole Myriads of grief and pain hereafter.
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for my sinfull and momentany delights here, (with unhappy Israel ) now to have the displeasure of God, the frownes of my Saviour, banishment from my Country, losse of all;
for my sinful and momentany delights Here, (with unhappy Israel) now to have the displeasure of God, the frowns of my Saviour, banishment from my Country, loss of all;
Ʋse. O thinke upon this, all you who forget God, remember that after summer then comes harvest, after sowing follows reaping; and what a man sowes, that shall hee also reap:
Ʋse. Oh think upon this, all you who forget God, Remember that After summer then comes harvest, After sowing follows reaping; and what a man sows, that shall he also reap:
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VVhen the day-worke once is done, then comes the wages, and a wise Labourer will count before-hand, what he shall have for all his paines, what it is he works for, that so he may not lose his labour afterwards.
When the day-worke once is done, then comes the wages, and a wise Labourer will count beforehand, what he shall have for all his pains, what it is he works for, that so he may not loose his labour afterwards.
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Pope Leo the tenth was much mistaken (as Popes may be for all their infallibility) who (as they say) was the first inventer of that Taxa Camarae Apostolicae, a Rate-book (to be seen this day in the Vatican at Rome ) containing the prices of all sins,
Pope Leo the tenth was much mistaken (as Popes may be for all their infallibility) who (as they say) was the First inventer of that Taxa Camarae Apostolic, a Rate-book (to be seen this day in the Vatican At Room) containing the Princes of all Sins,
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And did but our lustfull Gallant, as hee passes by the corner of the street, in the twilight, in the evening, in the darke and blacke night, with the price of Iniquity in his hand, consider as he goes along, the price he must pay to God too for such a sin;
And did but our lustful Gallant, as he passes by the corner of the street, in the twilight, in the evening, in the dark and black night, with the price of Iniquity in his hand, Consider as he Goes along, the price he must pay to God too for such a since;
how many repentant teares hee must (with poore Israel here) weep, before ever hee can come to wash off the spots and guilt of such a sin of his soul again.
how many repentant tears he must (with poor Israel Here) weep, before ever he can come to wash off the spots and guilt of such a since of his soul again.
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Or our deceiptfull Ballancers, as they put the false weight into one scale, put the true into the other, the true weight of so many checks of Conscience,
Or our deceitful Ballancers, as they put the false weight into one scale, put the true into the other, the true weight of so many Checks of Conscience,
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and then observing well, which scale weighs heaviest, let them say with Demosthenes, whether they will, NONLATINALPHABET, buy repentance at so deare a rate.
and then observing well, which scale weighs Heaviest, let them say with Demosthenes, whither they will,, buy Repentance At so deer a rate.
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Farre better (with poore Israel) to weepe unto true contrition and repentance here, then weep in hell hereafter for the want of it, and that without amendment.
far better (with poor Israel) to weep unto true contrition and Repentance Here, then weep in hell hereafter for the want of it, and that without amendment.
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I forbeare to mention the strange Encomiums that the ancient Fathers have of true repentant Teares, that they are, the Sponges to dry up all our sinnes; the wine of Angells;
I forbear to mention the strange Encomiums that the ancient Father's have of true repentant Tears, that they Are, the Sponges to dry up all our Sins; the wine of Angels;
Why doe these Israelites weepe thus extreamly? why thus mourne? had they not present comforts and refreshments by them? present delights and joyes to cheare them? what doe they weep for then?
Why do these Israelites weep thus extremely? why thus mourn? had they not present comforts and refreshments by them? present delights and Joys to cheer them? what do they weep for then?
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and solace himselfe all the day long, with drinking, and his merry companions, but when he thinkes hee must goe home at night, to his vexation, that damps all his mirth,
and solace himself all the day long, with drinking, and his merry Sodales, but when he thinks he must go home At night, to his vexation, that damps all his mirth,
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who wallow in all manner of sin and wickednesse, and sport your selves in iniquity; yet never consider all the while that God is angry and displeased with you —.
who wallow in all manner of since and wickedness, and sport your selves in iniquity; yet never Consider all the while that God is angry and displeased with you —.
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Thirdly, we wept Fletu Compassionis, with the teares of pitty and Compassion; which brings in the last part, and another Aggravation of their griefe. And that is,
Thirdly, we wept Fletu Compassionis, with the tears of pity and Compassion; which brings in the last part, and Another Aggravation of their grief. And that is,
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or if we had been driven out of Zion, yet might we have enjoyed the God of Zion, had we had his favourable countenance to shine upon us, all had been nothing:
or if we had been driven out of Zion, yet might we have enjoyed the God of Zion, had we had his favourable countenance to shine upon us, all had been nothing:
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Besides their plenty, prosperity, and peace, they remember their Sabbaths which once they had; they remember their glorious Temple, which once they enjoy'd;
Beside their plenty, Prosperity, and peace, they Remember their Sabbaths which once they had; they Remember their glorious Temple, which once they enjoyed;
they remember their God, whom once they worshipt; their Redeemer, who had formerly defended them; in a word, they remember their Zion in prosperity and glory, as once it was,
they Remember their God, whom once they worshipped; their Redeemer, who had formerly defended them; in a word, they Remember their Zion in Prosperity and glory, as once it was,
But to come a little closer, both S. Austin, and Philosophers tell us, that ad Reminiscentiam semper requiritur praecedent oblivio, Remembrance alwayes is of such a thing as is forgot:
But to come a little closer, both S. Austin, and Philosophers tell us, that ad Reminiscentiam semper requiritur precedent oblivio, Remembrance always is of such a thing as is forgotten:
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It faring with them as usually it doth with the outer sences of the body, you know it is an Axiome in Philosophy, Any object not kept at a distance, but laid close unto the Organ of Sence, quite dulls and hinders the sense it selfe:
It faring with them as usually it does with the outer Senses of the body, you know it is an Axiom in Philosophy, Any Object not kept At a distance, but laid close unto the Organ of Sense, quite dulls and hinders the sense it self:
like those Catadupi (a people dwelling neare the fall of Nilus ) who by continuall hearing of those Cataracts or downefall of the waters, heare nothing at all.
like those Catadupi (a people Dwelling near the fallen of Nilus) who by continual hearing of those Cataracts or downfall of the waters, hear nothing At all.
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as well as of Israel; and that God hath not just cause to take up the same complaint against us, that a great man did against one in another case, to whom he had shew'd many favours,
as well as of Israel; and that God hath not just cause to take up the same complaint against us, that a great man did against one in Another case, to whom he had showed many favours,
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& quantillum recepi; how little thankes, what poore obedience, have they return'd? how ill have they requited me? nay, I pray God it be never said upon us for a Curse, that our heedlesnesse and forgetfulnesse of both former,
& Quantillum recepi; how little thanks, what poor Obedience, have they returned? how ill have they requited me? nay, I pray God it be never said upon us for a Curse, that our heedlesnesse and forgetfulness of both former,
And I am verily perswaded it is not one of the least arguments the accuser of mankind has to make God angry with us, that we doe not remember and prize our present Zion so as we should.
And I am verily persuaded it is not one of the least Arguments the accuser of mankind has to make God angry with us, that we do not Remember and prize our present Zion so as we should.
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Prope ad te Deus est, intus est, &c. (saith St. Austin sweetly) God be mercifull to us in this one thing, I am afraid we are all too faulty in it, God is ever by us;
Prope ad te Deus est, intus est, etc. (Says Saint Austin sweetly) God be merciful to us in this one thing, I am afraid we Are all too faulty in it, God is ever by us;
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Ah foolish babes that we are, that the toyes and fooleries of this present world should affect us so, that wee forget our Maker, our good Zion, and these present comforts we enjoy.
Ah foolish babes that we Are, that the toys and fooleries of this present world should affect us so, that we forget our Maker, our good Zion, and these present comforts we enjoy.
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Irsrael here, all the time of their prosperity forgot the good things of their Zion, now being carryed away Captive and deprived of them, they now remember all —, which brings me to the second thing.
Irsrael Here, all the time of their Prosperity forgotten the good things of their Zion, now being carried away Captive and deprived of them, they now Remember all —, which brings me to the second thing.
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Now in their Captivity they remember Zion. Quasi ebrius expergefactus, (saith Calvin ) they were just like a drunken man that's fill'd with wine, sleeps securely all night, heares nothing, feels nothing,
Now in their Captivity they Remember Zion. Quasi ebrius expergefactus, (Says calvin) they were just like a drunken man that's filled with wine, sleeps securely all night, hears nothing, feels nothing,
how hee had abus'd himselfe, and his friends, and the good Creatures of God; and if he have any sparke of ingenuity or grace, is exceeding troubled at it.
how he had abused himself, and his Friends, and the good Creatures of God; and if he have any spark of ingenuity or grace, is exceeding troubled At it.
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So Israel here, fill'd, nay drunke with the rich mercies of their God before, fall asleepe in the dark night of forgetfulnesse, are quite senselesse of all former favours towards them,
So Israel Here, filled, nay drunk with the rich Mercies of their God before, fallen asleep in the dark night of forgetfulness, Are quite senseless of all former favours towards them,
and how they abus'd them all, themselves, and their peace, and their God and all. It was but an odde opinion of Plato, that all knowledge was but onely remembrance ,
and how they abused them all, themselves, and their peace, and their God and all. It was but an odd opinion of Plato, that all knowledge was but only remembrance,
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before (as you heard) it was forgetfulnesse, and perhaps they could wish it might be so againe (with Themistocles, who when one offered to teach him the art of Memory, desired rather to learne the art of Forgetfulnesse) that now being deprived of their Zion, for ever they might be depriv'd of the remembrance likewise of that they have lost, which is indeed the cause of all their sorrow, and of all their teares.
before (as you herd) it was forgetfulness, and perhaps they could wish it might be so again (with Themistocles, who when one offered to teach him the art of Memory, desired rather to Learn the art of Forgetfulness) that now being deprived of their Zion, for ever they might be deprived of the remembrance likewise of that they have lost, which is indeed the cause of all their sorrow, and of all their tears.
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Had they done thus before, and with that Potter (that the Story goes of) who once by the election of the people comming to bee a King, caused every day to bee set upon his Royall Cup-board halfe Plate, and half Earthen Vessels;
Had they done thus before, and with that Potter (that the Story Goes of) who once by the election of the people coming to be a King, caused every day to be Set upon his Royal Cupboard half Plate, and half Earthen Vessels;
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toylers in brick and clay in Egypt, and now come to that height to be head and Queen of the Nations, they had never been driven to this perplexity now;
toilers in brick and clay in Egypt, and now come to that height to be head and Queen of the nations, they had never been driven to this perplexity now;
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Geographers relate a strange thing of one part of the Earth, where moisture begets drynesse, and drought maistuce, and yet it's so here, the moist gliding streames of prosperity, beget dry barren forgetfulnesse,
Geographers relate a strange thing of one part of the Earth, where moisture begets dryness, and drought maistuce, and yet it's so Here, the moist gliding streams of Prosperity, beget dry barren forgetfulness,
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In Zion, when they were neare their God, then they were farre from him; now in Babylon, when they are driven from his presence, they creep close unto him;
In Zion, when they were near their God, then they were Far from him; now in Babylon, when they Are driven from his presence, they creep close unto him;
when gentle corrections, Funieuli Adam, the bonds of love cannot draw us, Abenea juga & flagella aculeata, iron yoakes and stinging Scorpions, shall drive us whether wee will or no.
when gentle corrections, Funieuli Adam, the bonds of love cannot draw us, Abenea juga & flagella aculeata, iron yokes and stinging Scorpions, shall drive us whither we will or no.
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these Meditations even now at last (though late) may doe us a great deale of good, which had they been thought on in time, might have prevented much of that mischief which has long ly'en so heavy upon us,
these Meditations even now At last (though late) may do us a great deal of good, which had they been Thought on in time, might have prevented much of that mischief which has long ly'en so heavy upon us,
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I shall never forget that dying speech of Cardinall Woolsey, who being apprehended and arraigned of Treason, broke out into this passionate complaint, O si Deo meo, &c. O had I been but as carefull to please my God, as I was to please my King, this misery had never befaln mee.
I shall never forget that dying speech of Cardinal Woolsey, who being apprehended and arraigned of Treason, broke out into this passionate complaint, Oh si God meo, etc. Oh had I been but as careful to please my God, as I was to please my King, this misery had never befallen me.
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and God may be as farre off, as now hee's near at band. O what then wilt thou doe? when God thy guide, thy Pilot, the rock and stay of thy soule has forsaken thee? then it may be thou'lt remember,
and God may be as Far off, as now he's near At band. Oh what then wilt thou do? when God thy guide, thy Pilot, the rock and stay of thy soul has forsaken thee? then it may be Thou'lt Remember,
turne them but inwards a little into the bowells of your owne Countrey, and perhaps you will see England (God be thanked) not altogether yet in so bad a case as Israel was here,
turn them but inward a little into the bowels of your own Country, and perhaps you will see England (God be thanked) not altogether yet in so bad a case as Israel was Here,
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yet basting on apace, yea even in such a case already, as may justly make you likewise sit downe, yea and weepe too; when you remember England. and that
yet basting on apace, yea even in such a case already, as may justly make you likewise fit down, yea and weep too; when you Remember England. and that
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As in water (sayes the Wise man) face answers unto face; so (in the water of your teares) let face a little answer unto face, and view this Land what not long since it was, and what now it is.
As in water (Says the Wise man) face answers unto face; so (in the water of your tears) let face a little answer unto face, and view this Land what not long since it was, and what now it is.
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how feeble it's growne, and weakened by its owne strength, what warres, what stirres, what tumults, what plundering and oppression, what rapine and bloodshed, what cruelties,
how feeble it's grown, and weakened by its own strength, what wars, what stirs, what tumults, what plundering and oppression, what rapine and bloodshed, what cruelties,
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nay, I assure you (Right Honourable) such a course is taken in the Country, not by just and equall (that would chearfully be undergone) but by unjust, unequall,
nay, I assure you (Right Honourable) such a course is taken in the Country, not by just and equal (that would cheerfully be undergone) but by unjust, unequal,
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and this not upon the idle, lazie, or disaffected, but upon the most painfull, most pious, most conscientious and best deserving Ministers, such as have stood out in the hardest times,
and this not upon the idle, lazy, or disaffected, but upon the most painful, most pious, most conscientious and best deserving Ministers, such as have stood out in the Hardest times,
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nay, usually upon them, rather then others, the more to discourage and dishearten them, that unlesse your goodnesse and Wisdomes prevent it in time, inevitably it must come to passe, that (if not they) yet their wives and children must of necessity be forc't after a while, to come a begging to your doores.
nay, usually upon them, rather then Others, the more to discourage and dishearten them, that unless your Goodness and Wisdoms prevent it in time, inevitably it must come to pass, that (if not they) yet their wives and children must of necessity be forced After a while, to come a begging to your doors.
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and faithfullest pious Ministers, and others in England, that you will bee pleased to set downe a Rule whereby such unjust exorbitances may be remedyed,
and Faithfullest pious Ministers, and Others in England, that you will be pleased to Set down a Rule whereby such unjust exorbitances may be remedied,
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ah how do the foxes, wolves, and beares, and all the wilde beasts of the field now rage and domineere? such variety of abominable Heresies, Sects, & Schismes; such monstrous, horrid, blasphemous Opinions;
ah how do the foxes, wolves, and bears, and all the wild beasts of the field now rage and domineer? such variety of abominable Heresies, Sects, & Schisms; such monstrous, horrid, blasphemous Opinions;
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almost no place but full of feares, frights , and terrors, every where complaining of wrong and injury, of unjustice and oppression, strange unheard of oppressions and vexation;
almost no place but full of fears, frights, and terrors, every where complaining of wrong and injury, of unjustice and oppression, strange unheard of oppressions and vexation;
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Ile leave the more particular view of these things, to your private Meditations at home, and will close all with a fourefold view or usefull Remembrance of Zion once more;
I'll leave the more particular view of these things, to your private Meditations At home, and will close all with a fourfold view or useful Remembrance of Zion once more;
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for our sins (sayes the Prophet Daniel ) and for the iniquity of our fore-fathers, Jerusalem and thy people are made a reproach to all that are round about us;
for our Sins (Says the Prophet daniel) and for the iniquity of our Forefathers, Jerusalem and thy people Are made a reproach to all that Are round about us;
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so may wee likewise say, it is for our sins, &c. It was a good answer one of our Countreymen gave to one at the last losing of Callis in France asking him scoffingly, where's the valour of your English now? when will you win Callis againe? O Sir said hee,
so may we likewise say, it is for our Sins, etc. It was a good answer one of our Countrymen gave to one At the last losing of Callis in France asking him scoffingly, where's the valour of your English now? when will you win Callis again? Oh Sir said he,
And withall remember them likewise unto true and unfeigned repentance and amendment, mourne for thine owne sins, and the sins of the Land, which have provoked God to be so angry with us;
And withal Remember them likewise unto true and unfeigned Repentance and amendment, mourn for thine own Sins, and the Sins of the Land, which have provoked God to be so angry with us;
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Qui non aegrotat nescit quantum valet sanitas, saith Hierom, He that never was sick, knows not how to prize health: He that never was lame, knows not how to value his limbes: whereas if thou wouldst know the price of an eye, thou must ask the blindman;
Qui non aegrotat nescit quantum valet sanitas, Says Hieronymus, He that never was sick, knows not how to prize health: He that never was lame, knows not how to valve his limbs: whereas if thou Wouldst know the price of an eye, thou must ask the blindman;
if of an eare, ask the deaf; if of meat, ask the hungry; if of liberty, ask him that has been long in Prison, and they will tell you out of wofull experience of their own wants and losses;
if of an ear, ask the deaf; if of meat, ask the hungry; if of liberty, ask him that has been long in Prison, and they will tell you out of woeful experience of their own Wants and losses;
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so if you would know the true value and price of peace, of plenty and abundance, of the freedom of Gods word and Ordinances, go to Germany or Ireland, or some parts here in England, and they'l tell you by sad experience, God be mercifull to them.
so if you would know the true valve and price of peace, of plenty and abundance, of the freedom of God's word and Ordinances, go to Germany or Ireland, or Some parts Here in England, and They'll tell you by sad experience, God be merciful to them.
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I prosesse it damps my Spirits sometimes to see what little regard there is of the afflictions of Joseph; how securely men go on in their sins, please and glut themselves in all manner of excesse riot,
I prosesse it damps my Spirits sometime to see what little regard there is of the afflictions of Joseph; how securely men go on in their Sins, please and glut themselves in all manner of excess riot,
did but others (I say) enjoy half of that which you doe, how happy would they count themselves if onely it were but to gather up the Crumbs that fall under your Table.
did but Others (I say) enjoy half of that which you do, how happy would they count themselves if only it were but to gather up the Crumbs that fallen under your Table.
O remember that quickning speech of our blessed Saviour, Luke 12.48. Ʋnto whomsoever much is given, of him shall much be required, and to whom men have committed much, of him they will aske the more.
O Remember that quickening speech of our blessed Saviour, Lycia 12.48. Ʋnto whomsoever much is given, of him shall much be required, and to whom men have committed much, of him they will ask the more.
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and to pity them on whom this heavy lot has fallen, it might have been thine, Quod cuiquam contingit posset euilibet, that which happens to one, might befall another,
and to pity them on whom this heavy lot has fallen, it might have been thine, Quod cuiquam contingit posset euilibet, that which happens to one, might befall Another,
and its Gods Mercy onely, that puts the difference, in smiting others, and sparing thee; O at least pity those who are in worse condition then thy selfe.
and its God's Mercy only, that puts the difference, in smiting Others, and sparing thee; Oh At least pity those who Are in Worse condition then thy self.
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Many Israelites, many of Gods Zion may you find every where, some in prison, some in want, some in banishment, some plundered, some wounded, some maymed. O remember these; Remember them,
Many Israelites, many of God's Zion may you find every where, Some in prison, Some in want, Some in banishment, Some plundered, Some wounded, Some maimed. O Remember these; remember them,
d np1, d pp-f npg1 np1 vmb pn22 vvi d c-crq, d p-acp n1, d p-acp n1, d p-acp n1, d vvn, d vvn, d vvn. sy vvb d; vvb pno32,
what knowest thou whether thy prayers (as Hezekiah 's did the Sun in the Firmament) may not make the Sun of Righteousnesse to turn back from what it is gone down;
what Knowest thou whither thy Prayers (as Hezekiah is did the Sun in the Firmament) may not make the Sun of Righteousness to turn back from what it is gone down;
so should we in this our Babylon of this wicked and unconstant world (a true land of Confusion indeed) where we are Captives to sin, to Satan, to the world and men;
so should we in this our Babylon of this wicked and unconstant world (a true land of Confusion indeed) where we Are Captives to since, to Satan, to the world and men;
av vmd pns12 p-acp d po12 np1 pp-f d j cc j n1 (dt j n1 pp-f n1 av) c-crq pns12 vbr n2-jn p-acp n1, p-acp np1, p-acp dt n1 cc n2;
Multi flent, &c. many of us weep too much with Babylons Tears, and rejoice with Babylons joy, rejoice at worldly gaines, and weep for worldly losses; but who weepes (saith he) for the losse of heaven;
Multi flent, etc. many of us weep too much with Babylons Tears, and rejoice with Babylons joy, rejoice At worldly gains, and weep for worldly losses; but who weeps (Says he) for the loss of heaven;
fw-la j, av d pp-f pno12 vvi av av-d p-acp npg1 n2, cc vvi p-acp npg1 n1, vvb p-acp j vvz, cc vvi p-acp j n2; p-acp r-crq vvz (vvz pns31) p-acp dt n1 pp-f n1;
O remember this Zion too, and then let the thought of this Zion above stay thy mind, and cheare thy drooping spirits, midst all the miseries and calamities here below.
Oh Remember this Zion too, and then let the Thought of this Zion above stay thy mind, and cheer thy drooping spirits, midst all the misery's and calamities Here below.
uh vvb d np1 av, cc av vvb dt n1 pp-f d np1 p-acp vvb po21 n1, cc vvi po21 j-vvg n2, p-acp d dt n2 cc n2 av a-acp.
And when they that carry thee away Captive require of thee a song in thy heavinesse, when any Crosses or afflictions of this life presse upon thee sore, solace thy selfe with the remembrance of this,
And when they that carry thee away Captive require of thee a song in thy heaviness, when any Crosses or afflictions of this life press upon thee soar, solace thy self with the remembrance of this,
cc c-crq pns32 cst vvb pno21 av j-jn vvb pp-f pno21 dt n1 p-acp po21 n1, c-crq d n2 cc n2 pp-f d n1 vvi p-acp pno21 av-j, vvi po21 n1 p-acp dt n1 pp-f d,
Nimis 〈 ◊ 〉 est record•tio Patriae, quae in hostiti retrae pro•••• existere nam quanto haec a nara sentitur, ta••o sit 〈 ◊ 〉 s•avior: 〈 … 〉 enim peregri 〈 … 〉, brop••• domici••• crescie affect••, C•••. 〈 ◊ 〉 Psal. 137. Si 〈 ◊ 〉 est Patria, amara est peregrinatie; tota die Tribulati•, quando in patria non est delectatio. Aug. in Psal.
Nimis 〈 ◊ 〉 est record•tio Patriae, Quae in hostiti retrae pro•••• existere nam quanto haec a nara sentitur, ta••o fit 〈 ◊ 〉 s•avior: 〈 … 〉 enim Peregri 〈 … 〉, brop••• domici••• crescie affect••, C•••. 〈 ◊ 〉 Psalm 137. Si 〈 ◊ 〉 est Patria, Amara est peregrinatie; tota die Tribulati•, quando in patria non est Delectatio. Aug. in Psalm
Mali nihil habent in Coelo, vos nihil in mundo. Beda in sac. 1. Non te delectet virtditas faeni, sed time ariditatem ipsius. Justus vero ut Palina florebit; Palma in Novissimis pulchra est, Aspera radix in Terra videtur, sed pulchra coma sub Coelo est, sic erit tua pulchritudo in fine, &c. Aug. in Psal. 93.
Mali nihil habent in Coelo, vos nihil in mundo. Beda in Saint. 1. Non te delectet virtditas faeni, sed time ariditatem Himself. Justus vero ut Palina florebit; Palma in Novissimis Beautiful est, Aspera radix in Terra videtur, sed Beautiful coma sub Coelo est, sic erit tua pulchritudo in fine, etc. Aug. in Psalm 93.
Asperioribus exercet Paeter filium quam Dominus Vernaculum, sed dura Patris non impar•• to flagella, quia vult filium ineliorem esse quam servulum. Ambr.
Asperioribus Exercet Peter Son quam Dominus Vernaculum, sed dura Patris non impar•• to flagella, quia vult Son ineliorem esse quam servulum. Ambrose
Sic solet Deus afflictionibus exagitare, ut vasa Electiorus ev••uentur nequitia, & impleantur gratia. Aug. Sinit Deus Justum incidere in miserias, ut virtutem quae in illo latebat ape ••iorem reddat, Deni { que } quae sunt haec •mma nisi exerei•um fide•, insigne patientiae, eruditie gloriosa virtut••? Ambr.
Sic Solent Deus afflictionibus exagitare, ut vasa Electiorus ev••uentur Nequitia, & impleantur Gratia. Aug. Sinit Deus Justum incidere in miserias, ut virtutem Quae in illo latebat ape ••iorem reddat, Deni { que } Quae sunt haec •mma nisi exerei•um fide•, insigne patientiae, eruditie gloriosa virtut••? Ambrose
Igne purgati splendent, Hilar. Electis suis ad se pergentibus Deus buyus mundi Iter asperum facit, ne dum quisque chlectatur in via, chliviscatur quod desiderabat in Patria Greg.
Ignite purgati splendent, Hilar. Electis suis ad se pergentibus Deus buyus mundi Iter Rough facit, ne dum Quisque chlectatur in via, chliviscatur quod desiderabat in Patria Greg.
NONLATINALPHABET, &c. Sol nubibus obtectus, laetius postea splendet, & Ver post byemis tristitiam est acceptius, jucundio• tranquillitas blanda, & mare quietum, post seditiones ventorum, &c. Sic post afflictiones Vita tranquillior, &c. Nazien. in Orat. de Cypriano.
, etc. Sol nubibus obtectus, Laetius postea splendet, & For post byemis tristitiam est acceptius, jucundio• tranquillitas Blanda, & mare quietum, post Seditiones Ventorum, etc. Sic post afflictiones Vita tranquillior, etc. Nazien. in Orat de Cypriano.
, av fw-la fw-la fw-la, fw-la fw-la fw-la, cc p-acp n1 fw-fr fw-la fw-la j, n1 fw-la fw-la, cc fw-la fw-la, fw-la fw-la fw-la, av fw-la fw-la fw-la fw-la fw-la, av np1. p-acp np1 fw-fr np1.
Duos filies habet homo; alierum castigat, alterum dimittit facit unus male & non corripitur a Patre; alter mox ut se moverit Colaphis caeditur, flagellatur Ʋnde ille dimittitur, & ille caeditur, nisi quia huic caeso Haereditas servatur, ille autem dimissus exhaeredatus est. Aug. in Psal. 93.
Duos filies habet homo; alierum castigate, alterum Dimittit facit Unus male & non corripitur a Patre; alter mox ut se moverit Colaphis caeditur, flagellatur Ʋnde Isle dimittitur, & Isle caeditur, nisi quia huic caeso Hereditas servatur, Isle autem dimissus exhaeredatus est. Aug. in Psalm 93.
Semper iniquus est I•dex qui aut invidet aut favei, Cic. pro Psanc. Deus Index nec gratia praevenitur, nec misericordia flectitur nec pecuntacor? rumpino, &c. Aug. l. 3. de symbolo.
Semper iniquus est I•dex qui Or Invidet Or favei, Cic Pro Psanc. Deus Index nec Gratia praevenitur, nec misericordia flectitur nec pecuntacor? rumpino, etc. Aug. l. 3. de symbolo.
Si pece•••ris & punitus non fueris, ne contem•as (dilecte) sed propter hoc ipsum magi• time qu 〈 ◊ 〉 f•cil• Deo est 〈 ◊ 〉 velit iterum retribuert Christ.
Si pece•••ris & punitus non fueris, ne contem•as (dilecte) sed propter hoc ipsum magi• time queen 〈 ◊ 〉 f•cil• God est 〈 ◊ 〉 velit iterum retribuert christ.
fw-mi n1 cc fw-la fw-la fw-la, fw-la fw-la (fw-la) fw-la fw-la fw-la fw-la n1 n1 n1 〈 sy 〉 n1 fw-la fw-la 〈 sy 〉 fw-la fw-la vvi np1.
Dis••t non murmurare qui mala patitut: per hoc quisque se 〈 ◊ 〉 patiarhitr•••• quia ah illo judica•••, cujus nunquam injusta Iudicia sunt, Is•d. l. 3. do sum. bon. De•••lla•e magis Deum •ffendisse ille populus Iuda••us dicitur, quam contra 〈 … 〉, Aug sup. Joh.
Dis••t non murmurare qui mala patitut: per hoc Quisque se 〈 ◊ 〉 patiarhitr•••• quia ah illo judica•••, cujus Never Unjust Judicia sunt, Is•d. l. 3. doe sum. bon. De•••lla•e magis God •ffendisse Isle populus Iuda••us dicitur, quam contra 〈 … 〉, Aug sup. John
Elect•s Dei cer•••• & p•a 〈 … 〉 lia tolerare, hine ergo colligitur, Districtus Iudex quanta illic feries districtione quis reprobat, si hic cruciat quos amat, Greg. in Moral.
Elect•s Dei cer•••• & p•a 〈 … 〉 Lia tolerare, him ergo colligitur, Districtus Judge quanta illic feries distriction quis Reprobate, si hic cruciate quos amat, Greg. in Moral.
absirut in terra suavit•r •ventium, gaudiorum inveniatur Materia, cum tantis alternationibus tota mundi facies immutetur, ut elevans allidatur & respires allisus, &c. Bern. in serm. fest. B. Ma. M.
absirut in terra suavit•r •ventium, gaudiorum inveniatur Materia, cum tantis alternationibus tota mundi fancies immutetur, ut Elevans allidatur & respires allisus, etc. Bern. in sermon. fist. B. Ma. M.
Ecce turbat Mundus & amatur quid fi tranquillus esset? formoso quomodo hares, qui sic amplectars foedum flores ejus quomedo colligeres, qui a sp••is non revocas manum? Aug. in Psal.
Ecce turbat World & amatur quid Fi tranquillus esset? formoso quomodo hares, qui sic amplectars foedum flores His quomedo colligeres, qui a sp••is non revocas manum? Aug. in Psalm
In hoc mundo non timere, non dolere, non laborare, non periclitar• impossibile sed plurimu•• 〈 ◊ 〉 rest, qua expectatione, quo animo, quis { que } patiatur, Aug. ad. Di•••.
In hoc mundo non timere, non Dolere, non laborare, non periclitar• impossibile sed plurimu•• 〈 ◊ 〉 rest, qua expectation, quo animo, quis { que } patiatur, Aug. ad. Di•••.
Discite in hoc Mundo supra Mun••m esse, & si corpus geritis, volite• invobis ales interior. Ambrosil. de Virg. Pereant haec omnia, & dimi••an••s haec van• & in•• a, conferamus not ad solam inquisitition em cor•• quae 〈 ◊ 〉 non 〈 ◊ 〉, Aug. 〈 ◊ 〉.
Discite in hoc Mundo supra Mun••m esse, & si corpus geritis, volite• invobis ales interior. Ambrosil. de Virg Pereant haec omnia, & dimi••an••s haec van• & in•• a, Conferamus not ad Solam inquisitition em cor•• Quae 〈 ◊ 〉 non 〈 ◊ 〉, Aug. 〈 ◊ 〉.
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O si sapis mi homo, mundum transire permitte cum concupiscentiis suis, cum tempore suo, ne tu ipse transeas cum tempore mundum: non ama, sed Christum ama, ut possis cum ipso in aeternum vivere, Aug. tract. 2. in Ep. Jo. Cui Christus incipit dulcescere, necesse est amarescere mundum, Bern.
Oh si sapis mi homo, Mundum transire permit cum concupiscentiis suis, cum tempore Sue, ne tu ipse transeas cum tempore Mundum: non ama, sed Christ ama, ut possis cum ipso in aeternum vivere, Aug. tract. 2. in Epistle John Cui Christus incipit dulcescere, Necessary est amarescere Mundum, Bern.
Non dubia est Ithaci prudentia sed tamen optat Fumum de pat••is posse videre focis. Ovid. l. de Ponto. Nescio quae natale solum dulcedine cunctos Ducit, & immemores non sinit esse sui. Idē. NONLATINALPHABET, &c. Hom. NONLATINALPHABET, Hom. Odyss. 1.
Non Dubia est Ithaci Prudence sed tamen Optat Fumum de pat••is posse To see focis. Ovid. l. de Ponto. Nescio Quae Natale solum dulcedine cunctos Ducit, & immemores non sinit esse sui. Idē., etc. Hom., Hom. Odyss. 1.
Te lapis & Montes immotaque •upibus altis Rob••a, te sevae pregenuere ferae, Ovid. Epist. 7. Saevior es tristi Busir ide, saevioillo Qui falswn lent o torruit igne bove•n, &c. Ovid. 3. Trist. 11. Non tam omnitus ignos•ere est crudelitas, quam •ullum modum tenere, Sen.
Te lapis & Montes immotaque •upibus Altis Rob••a, te sevae pregenuere ferae, Ovid. Epistle 7. Saevior es tristi Busir idem, saevioillo Qui falswn lent o torruit Ignite bove•n, etc. Ovid. 3. Trist. 11. Non tam omnitus ignos•ere est crudelitas, quam •ullum modum tenere, Sen.
Libido velut festuca est cito accēditur, prope. consumitur, Amb. Saevus Criminum stimulus Libido quae nunquam quietum patitur affectum, 〈 ◊ 〉 fervet, die anhelat, &c. Bern.
Libido velut festuca est Quick accēditur, Prope. consumitur, Ambassadors Saevus Crimen stimulus Libido Quae Never quietum patitur affectum, 〈 ◊ 〉 fervent, die anhelat, etc. Bern.
Spongia peccatorum, Chrys. Vinum Angelorum, Bern. Holocaustum pingue, Greg. Quae rigant caelum Chrysost. Quod defendi non potest, ablui potest, Amb. Impossibile est, filium tantarum Lachrymarum perire, Amb.
Sponge peccatorum, Chrys. Vinum Angels, Bern. Holocaust pingue, Greg. Quae rigant caelum Chrysostom Quod defend non potest, ablui potest, Ambassadors Impossibile est, Son tantarum Lachrymarum perire, Ambassadors
Platonici dicunt, beatum esse Hominem fruentem Deo, non sicut Corpore, vel scipso fruitur Animus, aut sicut Amicus Amico, sed sicut Luce Oculus, Aug. l. 8. de Civ. Dei.
Platonici dicunt, Beatum esse Hominem fruentem God, non sicut Corpore, vel scipso fruitur Animus, Or sicut Amicus Friend, sed sicut Luce Oculus, Aug. l. 8. the Civ. Dei.
Non est quo fugias a Deo itate, nisi ad De••n placatum Ille totus Oculus, quta omnia videt; totus Manus, quia o•n•• operatur, &c. Aug. in Psal. 74. & Ps. 120.
Non est quo fugias a God itate, nisi ad De••n placatum Isle totus Oculus, quta omnia videt; totus Manus, quia o•n•• operatur, etc. Aug. in Psalm 74. & Ps. 120.
In Infer no nulla est Redemptio, quonium nec pater ibi potest adjuvare filium, nec filius patrem, ibi non invenitur Amimicus, &c. vide Aug. in Serm. ad Erem. — Et postea, Ʋnde miscri prae nimia doloris amaritudine amarissime flentes, & prae angustia spiritus gementes, dicent in Inferne, &c.
In Infer not nulla est Redemptio, quonium nec pater There potest adjuvare Son, nec filius patrem, There non Invenitur Amimicus, etc. vide Aug. in Sermon ad Hermit. — Et postea, Ʋnde miscri Prae Nimia doloris Amaritudine amarissime flentes, & Prae angustia spiritus Gementes, Dicent in Inferno, etc.
Luxurieso frugal••as paena est, pigro supplicij loco Labor est, Delicatus miseretur Industrii, desidioso studere, torqueri est. Eodem modo ad quae omnes imbecilles sumus, dura at { que } intoleranda credimus, obliti quam multis tormentum sit aut vino carere aut prima luce excitari &c. Seneca lib. 2. Epist. 72.
Luxurieso frugal••as paena est, pigro supplicij loco Labour est, Delicatus miseretur Industrii, desidioso studere, torqueri est. Eodem modo ad Quae omnes imbecilles sumus, dura At { que } intoleranda Credimus, obliti quam multis Tormentum sit Or vino career Or prima luce excitari etc. Senecca lib. 2. Epistle 72.
Tantum scimus quantum memoria tenemus, Cic. 2. de unib. Omnis Disciplina memoria constat frustraque docemur, si quicquid audimus praeterstuat, Quint. l. 11.
Tantum scimus quantum memoria tenemus, Cic 2. the unib. Omnis Discipline memoria constat frustraque docemur, si quicquid audimus praeterstuat, Quint. l. 11.
Oprima quaeq. dies miseris mortalibus aevi prima fagit, subeunt morbi, trist •sq se nectus & Labot, & curae, &c Virg. 3. Geor. Meliora praetervolant, deteriora•uccedunt, Sen. Ep
Oprima quaeq. dies miseris mortalibus aevi prima fagit, subeunt Morbi, trist •sq se nectus & Labot, & Curae, etc. Virg 3. George Meliora praetervolant, deteriora•uccedunt, Sen. Epistle
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Haeresis Graece ab Electione dicitur, quod seilicet eam sibi unusquisque eligat disciplinam quam patat esse milicrem, &c. vide Hicron. in Epist ad Gat. & 24. q. 3. Haeres. Quid iniquius est quam impia sapere, & sapientioribus doctioribus { que } non credere! sed in hanc insipientiam cadunt, qui cwn ad cognoscendum veritatem aliquo impediantur obscuro, non ad propheticas voces non ad Apostolicas literas, non ad Evangelicas Authoritates, sed ad semet ipsos recurrunt: et ideo Magistr. Erroris existunt, quia veritatis discipuli non fuerunt, Leo.
Heresy Greece ab Election dicitur, quod seilicet eam sibi unusquisque Elegant Disciplinam quam patat esse milicrem, etc. vide Hicron. in Epistle ad Gat. & 24. q. 3. Haeres. Quid iniquius est quam Impia Sapere, & sapientioribus doctioribus { que } non Believe! sed in hanc insipientiam cadunt, qui cwn ad cognoscendum veritatem Aliquo impediantur obscuro, non ad propheticas voces non ad Apostolicas literas, non ad Evangelicas Authoritates, sed ad semet ipsos recurrunt: et ideo Magistrate. Error existunt, quia veritatis Disciples non fuerunt, Leo.
NONLATINALPHABET, Chrys. Hieron. NONLATINALPHABET &c. Impossibile est et seire afflictiones afflicterum qui experimentum afflictionis non habuit, Chrys.
, Chrys. Hieron. etc. Impossibile est et seire afflictiones afflicterum qui experimentum afflictionis non Habuit, Chrys.
Cujus pictus tam ferreum, cujus Cor tam lapideum ut gemt tus non exprimat Dachrymas non effundat cum proximi vel amici Morbum vel interitum intuesur? ut patienti non compatiatur, & dolentibus non condolear, &c. Jun. 1 Cor. 12.27. Rom. 12.15, 16
Cujus pictus tam ferreum, cujus Cor tam lapideum ut gemt tus non exprimat Dachrymas non effundat cum proximi vel Friends Morbum vel Interitum intuesur? ut patienti non compatiatur, & dolentibus non condolear, etc. Jun. 1 Cor. 12.27. Rom. 12.15, 16
Multi flent fletu Babylonico, & gaudent gaudto Babylonico, gaudent lucris & flent damnis Temporalibus, Aust. Ecce in Babylone pulchra sunt quae te tenent, sed non te teneant (mi homo) aliud est Solatium Captivorum, aliud gaudium liberorum, Aust. O pax illa quam Zione videbimus apud Deum Illa sancta aequalitas Ange lorum, illa Visio & spectaculum pulchrum, &c. Aust. Hoc est quod nos laetificat in omnibus laboribus & periculis vitae hujus, Amor noster in Deum, & pium studium, & certa spes, & fervor spiritus, Aug. in Joh.
Multi flent fletu Babylonian, & Gaudent gaudto Babylonian, Gaudent lucris & flent damnis Temporalibus, Aust. Ecce in Babylon Beautiful sunt Quae te tenent, sed non te teneant (mi homo) Aliud est Solatium Captivorum, Aliud gaudium liberorum, Aust. O pax illa quam Zione videbimus apud God Illa sancta aequalitas Ange lorum, illa Visio & spectaculum Pulchrum, etc. Aust. Hoc est quod nos laetificat in omnibus laboribus & Periculis vitae hujus, Amor Noster in God, & pium studium, & Certa spes, & fervor spiritus, Aug. in John
In aeterna vita nullum habebimus, adversarium, nulla erit diabolicae fiaudis impugnatio, nullum Haeretiaae pravitatis dogma, nulla, &c. Greg. in Ps. 7.
In aeterna vita nullum habebimus, adversarium, nulla erit diabolicae fiaudis impugnatio, nullum Haeretiaae pravitatis dogma, nulla, etc. Greg. in Ps. 7.
