It was a word in due season, when written first to those of Corinth; It is no lesse in season to be spoken now to us of England. Corinth was not disturbed more,
It was a word in due season, when written First to those of Corinth; It is no less in season to be spoken now to us of England. Corinth was not disturbed more,
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Corinthus then was crumbled into emulous, into envious, into factious Parties, all out of Charity betweene themselves, by being without all Charity within themselves:
Corinthus then was crumbled into emulous, into envious, into factious Parties, all out of Charity between themselves, by being without all Charity within themselves:
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for they care not what, to the breach of Charity, to the bane of Christianity. If ever therefore Christian Charity were a subject fit for every Pulpit, it is now:
for they care not what, to the breach of Charity, to the bane of Christianity. If ever Therefore Christian Charity were a Subject fit for every Pulpit, it is now:
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The Anticellencies of some Gifted-men in Corinth did make them famous; their fame did make them proud; their pride did make them factious; and their factions made Confusion.
The Anticellencies of Some gifted-men in Corinth did make them famous; their fame did make them proud; their pride did make them factious; and their factions made Confusion.
That fatall Tragedie of Corinth is Acting now upon our English Theater. These times have famed some for Gifted-men in England; and the Breath of Fame hath puft them up with pride; and pride hath put them into factions; and what can we now expect (without re-union) but Corinths fate, Confusion?
That fatal Tragedy of Corinth is Acting now upon our English Theater. These times have famed Some for gifted-men in England; and the Breath of Fame hath puffed them up with pride; and pride hath put them into factions; and what can we now expect (without reunion) but Corinths fate, Confusion?
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as they did some other Gifts of Grace to make them admirable, their Church had been lesse transient, but they much more transcendent. But, alas for it!
as they did Some other Gifts of Grace to make them admirable, their Church had been less Transient, but they much more transcendent. But, alas for it!
Corinth was soone unchurched through the want of Charity in her Zealous Schismaticks; and the want of Charity in other Schismatizing Zealots, hath unkingdomed many Churches, and may too soone unchurch as many Kingdomes.
Corinth was soon unchurched through the want of Charity in her Zealous Schismatics; and the want of Charity in other Schismatizing Zealots, hath unkingdomed many Churches, and may too soon unchurch as many Kingdoms.
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NONLATINALPHABET, There is one Holy Spirit, saith holy Athanasius; And by that one Spirit there are diversities of Gifts, saith this Inspired Secretarie of that Holy Spirit.
, There is one Holy Spirit, Says holy Athanasius; And by that one Spirit there Are diversities of Gifts, Says this Inspired Secretary of that Holy Spirit.
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The first did make men great. The second did make men good; All were not great by the first, that were good by the second. Nor were all good by the second, that were great by the first.
The First did make men great. The second did make men good; All were not great by the First, that were good by the second. Nor were all good by the second, that were great by the First.
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As if hee should have said, that all that can be said, with all that can be known, with all that can be done, with all that can be undergone, can doe a man no good at all, without true Charity, for the obtaining of the chiefest good of all.
As if he should have said, that all that can be said, with all that can be known, with all that can be done, with all that can be undergone, can do a man no good At all, without true Charity, for the obtaining of the chiefest good of all.
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Yet for Order sake, (which is a thing that Charity allowes of, though it likes not of Divisions) I must needs Methodize the chiefe considerables of the Text, into this connaturall disposition.
Yet for Order sake, (which is a thing that Charity allows of, though it likes not of Divisions) I must needs methodise the chief considerables of the Text, into this connatural disposition.
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The Text, for forme, is mandatory, or at least commendatory; And so commendatory it is, that it is even mandatory; for that which is commended in it, is little lesse then commanded by it.
The Text, for Form, is mandatory, or At least commendatory; And so commendatory it is, that it is even mandatory; for that which is commended in it, is little less then commanded by it.
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They that follow they know not what, may lose themselves, they know not where. Many have lost themselves allready they know not where; yet still are ready to follow they know not What. It is wisdome for men to know whither they be going,
They that follow they know not what, may loose themselves, they know not where. Many have lost themselves already they know not where; yet still Are ready to follow they know not What. It is Wisdom for men to know whither they be going,
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And who can chuse but love to follow such a Leader? The Leader chosen for us all to follow after is love it selfe. The Word is NONLATINALPHABET, from NONLATINALPHABET.
And who can choose but love to follow such a Leader? The Leader chosen for us all to follow After is love it self. The Word is, from.
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but true, and perfect love to both. He that loves one perfectly, loves both truely. And he that loves not both truely, loves neither of both perfectly.
but true, and perfect love to both. He that loves one perfectly, loves both truly. And he that loves not both truly, loves neither of both perfectly.
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When the Morall Law was first promulg•d upon Mount Sinai, it was given to Moses in ten Commandements, and those ten were so compendious, that M•s•s in Holy Language called them ten words. Yet lest these ten might seeme too many, our Saviour did co•pondiate all in two upon Mount Si•n. And that these two might never be sundred, this Inspired Apostle hath spoken both in One.
When the Moral Law was First promulg•d upon Mount Sinai, it was given to Moses in ten commandments, and those ten were so compendious, that M•s•s in Holy Language called them ten words. Yet lest these ten might seem too many, our Saviour did co•pondiate all in two upon Mount Si•n. And that these two might never be sundered, this Inspired Apostle hath spoken both in One.
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Yea, NONLATINALPHABET In one word. Galatians 5. 14. This Text containes that One of Paul. That One of Paul containes those two of Christ. Those two of Christ containe those ten of Moses. Those ten of Moses were all delivered in two Tables, to distinguish the Duty of Man to God, from the Duty of Man to Man. And those two Tables were at first delivered both together, that the Duties of both Tables might never goe asunder.
Yea, In one word. Galatians 5. 14. This Text contains that One of Paul. That One of Paul contains those two of christ. Those two of christ contain those ten of Moses. Those ten of Moses were all Delivered in two Tables, to distinguish the Duty of Man to God, from the Duty of Man to Man. And those two Tables were At First Delivered both together, that the Duties of both Tables might never go asunder.
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But he who is an ill Second-table-Man, is ever an ill First-table-Man also. That crafty Questionest in the Gospell, that asked our Saviour, which was NONLATINALPHABET;
But he who is an ill Second-table-Man, is ever an ill First-table-Man also. That crafty questionest in the Gospel, that asked our Saviour, which was;
for hee asked the Question, but onely to tempt our Saviour. And so hee sinned against the Second table, in seeming zealous for the First. In his greatest seemes of love to God, hee wanted love to Man; yea to that good Man, to that God-Man, Christ Jesus.
for he asked the Question, but only to tempt our Saviour. And so he sinned against the Second table, in seeming zealous for the First. In his greatest seems of love to God, he wanted love to Man; yea to that good Man, to that God-Man, christ jesus.
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Our Saviour was NONLATINALPHABET, saith holy Athanasius, God-Man. NONLATINALPHABET Perfect God, and perfect Man, to make a perfect reconciliation between• God and Man:
Our Saviour was, Says holy Athanasius, God-Man. Perfect God, and perfect Man, to make a perfect reconciliation between• God and Man:
And as such a Christ, hee checkt those seemes of love unto his Godhead, which were without true love unto his Manhood. Indeed hee could not love the one, without the other.
And as such a christ, he checked those seems of love unto his Godhead, which were without true love unto his Manhood. Indeed he could not love the one, without the other.
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yea, in plain• tearmes, saith S. John NONLATINALPHABET, hee is a Lyer. For how can hee love God, whom hee hath not seene, when hee cannot love the likenesse of God in his Brother whom he hath seene?
yea, in plain• terms, Says S. John, he is a Liar. For how can he love God, whom he hath not seen, when he cannot love the likeness of God in his Brother whom he hath seen?
And this Commandement wee have from him, that hee who loveth God, should love his Brother also, 1 John 4. 20, 21. Where love to God does goe before, there love to Man (as saith S. Austine ) does ever follow after:
And this Commandment we have from him, that he who loves God, should love his Brother also, 1 John 4. 20, 21. Where love to God does go before, there love to Man (as Says S. Augustine) does ever follow After:
Gods Love to us, is not the love of formality; And our love to God must never bee the formality of love. It is for our good, more then his owne, that hee loves us;
God's Love to us, is not the love of formality; And our love to God must never be the formality of love. It is for our good, more then his own, that he loves us;
They will have their hands at the Ground in their Saluting of them, when the Ground of their Saluting of them, is to have a hand at them in some benefit be them:
They will have their hands At the Ground in their Saluting of them, when the Ground of their Saluting of them, is to have a hand At them in Some benefit be them:
It is the greatest Commandement in the Law that is, that wee love God. And it is the greatest Article in the Gospell that is, that God loves us. On these two hang all the Law, and the Gospell. The whole Law is fullfill'd in that; The whole Gospell in this.
It is the greatest Commandment in the Law that is, that we love God. And it is the greatest Article in the Gospel that is, that God loves us. On these two hang all the Law, and the Gospel. The Whole Law is Fulfilled in that; The Whole Gospel in this.
It gives the forme of Perfection, and the perfection of Forme to our Obedience. It perfects all our doing according to the Law; and it perfects all our Beleeving according to the Gospel.
It gives the Form of Perfection, and the perfection of Form to our obedience. It perfects all our doing according to the Law; and it perfects all our Believing according to the Gospel.
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There may be an Historicall faith without it. NONLATINALPHABET, saith S. James, The Devils beleeve. They have an Historicall faith, but they have no Charity.
There may be an Historical faith without it., Says S. James, The Devils believe. They have an Historical faith, but they have no Charity.
And they that have no better faith then this of Devils, (as our Anselmus calls it, with S. Bernard ) may perish with unbeleevers, and be punished in Hell with Devills, for all their faith.
And they that have no better faith then this of Devils, (as our Anselm calls it, with S. Bernard) may perish with unbelievers, and be punished in Hell with Devils, for all their faith.
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for so the Apostle speaketh of it, NONLATINALPHABET, Though I have all faith, so that I could remove mountaines, NONLATINALPHABET, and have no charity, 1 Cor. 13. 2. He supposeth here, that the one might be without the other, that he might have had the whole of that faith of Miracles, that faith to remove Mountaines, without true charity.
for so the Apostle speaks of it,, Though I have all faith, so that I could remove Mountains,, and have no charity, 1 Cor. 13. 2. He Supposeth Here, that the one might be without the other, that he might have had the Whole of that faith of Miracles, that faith to remove Mountains, without true charity.
Such a faith, saith S. Chrysostome, NONLATINALPHABET, even of it selfe is full of good works. It is NONLATINALPHABET, saith Clemens Alexandrinus, a doer of that which is good.
Such a faith, Says S. Chrysostom,, even of it self is full of good works. It is, Says Clemens Alexandrian, a doer of that which is good.
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It is very true, that the just shall live by faith, for so saith Saint Paul; but then it is as true also, that the just mans faith must live by works of love,
It is very true, that the just shall live by faith, for so Says Saint Paul; but then it is as true also, that the just men faith must live by works of love,
He that hath no Charity in his Cribbage, must needs be bilkt at his last account, for all that faith which he turneth up in his outward Profession of Christianity.
He that hath no Charity in his Cribbage, must needs be bilked At his last account, for all that faith which he turns up in his outward Profession of Christianity.
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Some well-skill'd in Heraldrie, and in Blazoning of Coat-Armory, have deemed it a dishonour for a man to give a Field without a Charge. The Romans ever deemed it a disgrace for a man to beare an empty Shield, i. e.
some well-skilled in Heraldry, and in Blazoning of Coat-Armory, have deemed it a dishonour for a man to give a Field without a Charge. The Romans ever deemed it a disgrace for a man to bear an empty Shield, i. e.
And can it be any other then a disgrace in Christian Heraldry, for a great Professour, to beare the empty Shield of Faith, without any charge of Works, or any Pourtraicture of the Grace of Charity on it?
And can it be any other then a disgrace in Christian Heraldry, for a great Professor, to bear the empty Shield of Faith, without any charge of Works, or any Portraiture of the Grace of Charity on it?
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It is a shame for Faith to Schismatize from Love. True Faith was never yet a Separatist from Christian Charity. The language of Faith to Charity is like that of Ruth to Naomi, Ruth 1. 16. Where thou livest, I will live,
It is a shame for Faith to Schismatize from Love. True Faith was never yet a Separatist from Christian Charity. The language of Faith to Charity is like that of Ruth to Naomi, Ruth 1. 16. Where thou Livest, I will live,
Quantum credimus, tantum amamus, saith S. Gregory; By how much wee believe, by so much wee love, & vice versa, by how much wee love, by so much wee believe.
Quantum Credimus, Tantum amamus, Says S. Gregory; By how much we believe, by so much we love, & vice versa, by how much we love, by so much we believe.
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And it is Charity that testifies the the truth of that justifying Faith unto others, and so justifiies him in foro Mundi, in the judgement of the Word:
And it is Charity that Testifies the the truth of that justifying Faith unto Others, and so justifiies him in foro Mundi, in the judgement of the Word:
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not NONLATINALPHABET, nor NONLATINALPHABET, not any gift, or gifts of grace in Man, that justifies him in foro Caeli, in the Court of Heaven, in the sight of God; But NONLATINALPHABET, That free grace of God in himselfe towards Man, that first moves him not to impute Mans owne unrighteousnesse,
not, nor, not any gift, or Gifts of grace in Man, that Justifies him in foro heaven, in the Court of Heaven, in the sighed of God; But, That free grace of God in himself towards Man, that First moves him not to impute men own unrighteousness,
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Thus S. Chrysostome takes it in the Text. And this Exhortatory Text was first Epistolized to the Church of Corinth. All they of that Church were then exhorted thus to follow after Charity; but they of that Church were not all that were thus exhorted to follow after it;
Thus S. Chrysostom Takes it in the Text. And this Exhortatory Text was First Epistolized to the Church of Corinth. All they of that Church were then exhorted thus to follow After Charity; but they of that Church were not all that were thus exhorted to follow After it;
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Wee are all to follow after Charity; and after you it is, that wee must follow after it. In the first place therefore yee Christian Magistrates follow after Charity.
we Are all to follow After Charity; and After you it is, that we must follow After it. In the First place Therefore ye Christian Magistrates follow After Charity.
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it must include this Pulpit also to incline us all to Charity. To Charity in our Doctrines. To Charity in our Doings. In both to one another. In both to all others. To all Magistrates above. To all Multitudes beneath.
it must include this Pulpit also to incline us all to Charity. To Charity in our Doctrines. To Charity in our Doings. In both to one Another. In both to all Others. To all Magistrates above. To all Multitudes beneath.
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Let us progue lesse for the profit of gifts, and pray more for the Gifts of the Prophets; And let not Covetousnesse make us, to make a prey of Jerusalem, now in her adversity;
Let us progue less for the profit of Gifts, and pray more for the Gifts of the prophets; And let not Covetousness make us, to make a prey of Jerusalem, now in her adversity;
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When the question was asked, how many Angels might stand upon a needles point at once? The Answer was, that it was but a needlesse point to stand upon.
When the question was asked, how many Angels might stand upon a needles point At once? The Answer was, that it was but a needless point to stand upon.
A fraction makes an uneven Reckoning in Arithmetick, and hee that makes a fraction in the Church, will hardly ever make an even Reckoning with God, when hee comes to audite his account unto him.
A fraction makes an uneven Reckoning in Arithmetic, and he that makes a fraction in the Church, will hardly ever make an even Reckoning with God, when he comes to audite his account unto him.
Yet the best, and biggest gaines are such as are gotten by the Poore, in such hard Times as these, I say such as are gotten by them, not such as are gotten from them.
Yet the best, and biggest gains Are such as Are got by the Poor, in such hard Times as these, I say such as Are got by them, not such as Are got from them.
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do ye follow after Charity towards the Poore. And yee Poore follow after Charity towards the Rich: for yee may give to them also. Yee may give good words;
do you follow After Charity towards the Poor. And ye Poor follow After Charity towards the Rich: for ye may give to them also. Ye may give good words;
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And such as are as poore as that cripple, may bestow the Charity of their Prayers for a blessing upon the Rich. In some Parishes all must be either Givers or Receivers.
And such as Are as poor as that cripple, may bestow the Charity of their Prayers for a blessing upon the Rich. In Some Parishes all must be either Givers or Receivers.
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In Christs Church all may be both; All Receivers, All Givers, and all Forgivers too. Yee then, even all yee, follow after Charity in forgiving others, and in forgiving all,
In Christ Church all may be both; All Receivers, All Givers, and all Forgivers too. Ye then, even all ye, follow After Charity in forgiving Others, and in forgiving all,
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But if yee forgive not men their trespasses, neither will your Father forgive your trespasses, saith our Saviour Mat. 6. 14, 15. Hee freely forgave his mortall enemies, and prayed for their forgivenesse.
But if ye forgive not men their Trespasses, neither will your Father forgive your Trespasses, Says our Saviour Mathew 6. 14, 15. He freely forgave his Mortal enemies, and prayed for their forgiveness.
The Time would faile mee to tell you the stories of Antisthenes, and Plato, and Aristotle, and Aristippus, of Phocion, and of Socrates famed by Apollos Oracle for the wisest man in the World,
The Time would fail me to tell you the stories of Antisthenes, and Plato, and Aristotle, and Aristippus, of Phocion, and of Socrates famed by Apollos Oracle for the Wisest man in the World,
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Great Tamberlaine was wont to call himselfe, the wrath of God: But good Titus the Sonne of Vespasian, was wont to be called by others, the love of men. It is better to be a Titus, then a Tamberlaine; more honourable to be kinde, then cruell.
Great Tamberlaine was wont to call himself, the wrath of God: But good Titus the Son of Vespasian, was wont to be called by Others, the love of men. It is better to be a Titus, then a Tamberlaine; more honourable to be kind, then cruel.
In the first place, Ye Right Reverend, that are Commissioned for the Seat of Judgement, NONLATINALPHABET, follow after charity. Ye are now in this Court of the Lords house to heare of Charity, and of Mercy;
In the First place, You Right Reverend, that Are Commissioned for the Seat of Judgement,, follow After charity. You Are now in this Court of the lords house to hear of Charity, and of Mercy;
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Let this Christian Charity follow your Honours from this Court of the Lords house, unto that house of the Lords Court, that your Honours may follow after Charity there, remembring Mercy in the midst of Judgment.
Let this Christian Charity follow your Honours from this Court of the lords house, unto that house of the lords Court, that your Honours may follow After Charity there, remembering Mercy in the midst of Judgement.
Now whether it were Authority, rather then Charity, thus to charge this publike office of Preaching upon the weakest abilities to discharge it, ye may be Judges:
Now whither it were authority, rather then Charity, thus to charge this public office of Preaching upon the Weakest abilities to discharge it, you may be Judges:
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Consider well amongst your selves, whether Charity in an Ignoramus, grounded upon this Exhortation, be not better then Extremity in Billa vera, grounded upon bare presumptions.
Consider well among your selves, whither Charity in an Ignoramus, grounded upon this Exhortation, be not better then Extremity in Bill of vera, grounded upon bore presumptions.
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I speak not this in favour of the Tacian Heresie, or the Manichean, but in love to true Christianity, which proves its selfe by all the parts of Charity,
I speak not this in favour of the Tacian Heresy, or the Manichean, but in love to true Christianity, which Proves its self by all the parts of Charity,
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Your generall calling, as Yee are Christians, is to seeke peace for your selves. And your speciall calling, as yee are Jurors, is to make peace for others.
Your general calling, as Ye Are Christians, is to seek peace for your selves. And your special calling, as ye Are Jurors, is to make peace for Others.
The fruit of Righteousnesse is sowne in peace, of them which make peace, saith S. James, And blessed are the Peace-makers, saith our Saviour, for they shall be called the Sonnes of God, Mat. 5. 9. If they be the Sonnes of God that make peace, certainely saith, S. Gregory, they are the Sonnes of the Devill, that marre peace,
The fruit of Righteousness is sown in peace, of them which make peace, Says S. James, And blessed Are the Peacemakers, Says our Saviour, for they shall be called the Sons of God, Mathew 5. 9. If they be the Sons of God that make peace, Certainly Says, S. Gregory, they Are the Sons of the devil, that mar peace,
follow after it towards Plaintiffs, and follow after it towards Defendants; And yee Plaintiffs, and yee Defendants, leave following of one another in vexatious Sutes, and follow after Charity.
follow After it towards Plaintiffs, and follow After it towards Defendants; And ye Plaintiffs, and ye Defendants, leave following of one Another in vexatious Suits, and follow After Charity.
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for Charity is not easily provoked, it suffereth long, and is kinde, saith S. Paul; But it is easily intreated, saith S. James. It beareth all things, it endureth all things, saith S. Paul. It envyeth not, it seeketh not her owne:
for Charity is not Easily provoked, it suffers long, and is kind, Says S. Paul; But it is Easily entreated, Says S. James. It bears all things, it Endureth all things, Says S. Paul. It envyeth not, it seeks not her own:
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And Yee, that are Juris periti, yee, that follow the practice of the Lawes of this Kingdome, NONLATINALPHABET, follow the practice of this Law of Christs Kingdome, follow after Charity;
And Ye, that Are Juris Periti, ye, that follow the practice of the Laws of this Kingdom,, follow the practice of this Law of Christ Kingdom, follow After Charity;
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The greatest Lawyers, and Law-givers amongst the Heathen, did ever father their Lawes upon the Gods of greatest credit amongst them, that men might give the greater reverence to them.
The greatest Lawyers, and Lawgivers among the Heathen, did ever father their Laws upon the God's of greatest credit among them, that men might give the greater Reverence to them.
Those Lawes which Lycurgus made for the Lacedemonians were fathered upon Apollo; Those Lawes which Minos made for the Cretians were fathered upon Jupiter; And those which were made by Anacharsis for the Scythians were fathered upon Zamolxis; And those that had no Fathers for their Lawes did finde out Mothers for them.
Those Laws which Lycurgus made for the Lacedaemonians were fathered upon Apollo; Those Laws which Minos made for the Cretians were fathered upon Jupiter; And those which were made by Anacharsis for the Scythians were fathered upon Zamolxis; And those that had no Father's for their Laws did find out Mother's for them.
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Numa Pompilius that made Lawes for the Romanes ascribed them to the Goddesse Egeria; And Zaleucus that made Lawes for the Locrians ascribed them unto Minerva. These Gods and Goddesses had all beene Men and Women amongst the Heathens. But the Authour of this Law of Love is none other but the great God of Heaven and Earth;
Numa Pompilius that made Laws for the Romans ascribed them to the Goddess Egeria; And Zaleucus that made Laws for the Locrians ascribed them unto Minerva. These God's and Goddesses had all been Men and Women among the heathens. But the Author of this Law of Love is none other but the great God of Heaven and Earth;
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And by that Way wee may observe, that Christs way to Heaven was by the Gates of Hell. In the verse before the Text the Prophet foretells the Bitternesse of Christs Passion; In the Text it selfe hee tells the Blessednesse of Christs Glorification. In that wee may behold him in his lowest Humiliation; In this we may behold him in his highest Exaltation. In that we may observe him sustaining the fullnesse of sorrow in his Fathers absence;
And by that Way we may observe, that Christ Way to Heaven was by the Gates of Hell. In the verse before the Text the Prophet foretells the Bitterness of Christ Passion; In the Text it self he tells the Blessedness of Christ Glorification. In that we may behold him in his lowest Humiliation; In this we may behold him in his highest Exaltation. In that we may observe him sustaining the fullness of sorrow in his Father's absence;
for no sooner did hee beginne to crosse this troublesome World, but hee himselfe was troubled with a World of crosses, crossed with a World of troubles.
for no sooner did he begin to cross this troublesome World, but he himself was troubled with a World of Crosses, crossed with a World of Troubles.
That Crosse that did beare Christ was the heaviest Crosse that ever Christ did beare. And therefore though his daily sufferings were encreased with his Days of suffering;
That Cross that did bear christ was the Heaviest Cross that ever christ did bear. And Therefore though his daily sufferings were increased with his Days of suffering;
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and we must be willing to suffer with him here, or hee will never be willing that wee should reigne with him hereafter. Wee must take up our Crosse, and follow him, if ever with him wee would enjoy the fullnesse of joy in the presence of God,
and we must be willing to suffer with him Here, or he will never be willing that we should Reign with him hereafter. we must take up our Cross, and follow him, if ever with him we would enjoy the fullness of joy in the presence of God,
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It was his intent, when hee tooke his owne Cup off, to have the Health goe round, Yee shall indeed drinke of the same cup that I drinke of, saith hee, Mat. 20. 22. And good reason:
It was his intent, when he took his own Cup off, to have the Health go round, Ye shall indeed drink of the same cup that I drink of, Says he, Mathew 20. 22. And good reason:
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and as a Lilly amongst Thornes he was whilest hee grew in this earthly Valley. Encompassed hee was with Thornes even all the time hee was growing here;
and as a Lily among Thorns he was whilst he grew in this earthly Valley. Encompassed he was with Thorns even all the time he was growing Here;
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It is through much tribulation, yea NONLATINALPHABET, through many tribulations, that wee must passe to the Kingdome of Heaven, if ever wee looke to enter into it.
It is through much tribulation, yea, through many tribulations, that we must pass to the Kingdom of Heaven, if ever we look to enter into it.
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For if they have persecuted me, they will also persecute you, saith hee, John 15. 20. and therefore marvell not (saith he) though the World hate you; for it hated me first.
For if they have persecuted me, they will also persecute you, Says he, John 15. 20. and Therefore marvel not (Says he) though the World hate you; for it hated me First.
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therefore the World hateth you, John 15. 19. In this World therefore they that will live godly in Christ Jesus must suffer persecution, as saith that inspired secretary of the Holy Ghost, St. Paul. 2 Tim. 3. 12. And well may wee say with him, 1 Cor. 15. 19. If in this life onely we had hope in Christ, wee were of all men most miserable.
Therefore the World hates you, John 15. 19. In this World Therefore they that will live godly in christ jesus must suffer persecution, as Says that inspired secretary of the Holy Ghost, Saint Paul. 2 Tim. 3. 12. And well may we say with him, 1 Cor. 15. 19. If in this life only we had hope in christ, we were of all men most miserable.
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Let no Man therefore either thinke, or say that sufferings are the onely Salaries, or the sole rewards that our Saviour Christ vouchsafeth to bestow upon his Souldiers, and upon his Servants:
Let no Man Therefore either think, or say that sufferings Are the only Salaries, or the sole rewards that our Saviour christ vouchsafeth to bestow upon his Soldiers, and upon his Servants:
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but onely a volley of stones? Did hee lose all salaries with himselfe? Oh no! Did hee not rather winne that life which is eternall by losing of his temporall life in that Bed of Honour? And has hee not ever since beene invested with the Crowne of Martyrdome? And has not that beene ever deemed a Crowne of Glory? Who ever called that first Brigade of holy Martyrs a forlorne-Hope, that was carryed on by his Christian Gallantry,
but only a volley of stones? Did he loose all salaries with himself? O no! Did he not rather win that life which is Eternal by losing of his temporal life in that Bed of Honour? And has he not ever since been invested with the Crown of Martyrdom? And has not that been ever deemed a Crown of Glory? Who ever called that First Brigade of holy Martyrs a Forlorn-hope, that was carried on by his Christian Gallantry,
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Did not the very Heavens open to give Quarter to his Soule, when it was beaten from the littler Garison of his Body by a charge of stones? They are happy losers that are so beate into Heaven.
Did not the very Heavens open to give Quarter to his Soul, when it was beaten from the littler Garrison of his Body by a charge of stones? They Are happy losers that Are so beat into Heaven.
And was there no reward bestowed upon him for fighting his good fight, but onely the Romane Axe sharpened with Neronian cruelty? Yes, hee knew there was laid up for him a Crowne of Righteousnesse, which the Lord, the righteous Judge would give unto him.
And was there no reward bestowed upon him for fighting his good fight, but only the Roman Axe sharpened with Neronian cruelty? Yes, he knew there was laid up for him a Crown of Righteousness, which the Lord, the righteous Judge would give unto him.
Or had Gods humble servant, holy Job, no better wages then a Dung-hill, and a Pot-sheard for serving in such Paines to such Poverty with such Patience? Pained hee was in his flesh till pined unto skin and bones;
Or had God's humble servant, holy Job, no better wages then a Dunghill, and a Potsherd for serving in such Pains to such Poverty with such Patience? Pained he was in his Flesh till pined unto skin and bones;
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And hee hath Palmes of Victory to Honestate the Hands of all (I doe not say) the Martyred Army of Nobles; But the Noble Army of Martyrs; and hath stoles of Holinesse to compleate even all the Host of Heaven Cap a•pe.
And he hath Palms of Victory to Honestate the Hands of all (I do not say) the Martyred Army of Nobles; But the Noble Army of Martyrs; and hath stoles of Holiness to complete even all the Host of Heaven Cap a•pe.
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The Saints on Earth are all but Viatores, way-faring-Men, wandering Pilgrims farre from home: But the Saints in Heaven are Comprehensores, safely arrived at the end of their journey.
The Saints on Earth Are all but Viatores, way-faring-Men, wandering Pilgrim's Far from home: But the Saints in Heaven Are Comprehensores, safely arrived At the end of their journey.
If when wee die we be in the Lord of Life, our soules are sure to be bound up in the bundle of Life, that so when wee live againe we may be sure to finde them in the life of the Lord.
If when we die we be in the Lord of Life, our Souls Are sure to be bound up in the bundle of Life, that so when we live again we may be sure to find them in the life of the Lord.
But then (as S. Austine very sweetly in his Soliloquies ) wee shall have endlesse ease without any paine, true happinesse without any heavinesse, the greatest measure of felicity without the least of misery, the fullest measure of joy that may be without any mixture of griefe.
But then (as S. Augustine very sweetly in his Soliloquies) we shall have endless ease without any pain, true happiness without any heaviness, the greatest measure of felicity without the least of misery, the Fullest measure of joy that may be without any mixture of grief.
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And thus by this vast circumference of the Suburbs, yee may easily gesse that this Text is a City of more then one whole dayes journey. Yet can I make but halfe one Sabbath-dayes-journey into the Parts,
And thus by this vast circumference of the Suburbs, ye may Easily guess that this Text is a city of more then one Whole days journey. Yet can I make but half one Sabbath-dayes-journey into the Parts,
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When that antient Pillar of the Church S. Augustine, the Ornament of Hippo, had enlarged his City of God into 22 Books, hee then confest that all that he had written was but stilla de mari, scintilla de f•co;
When that ancient Pillar of the Church S. Augustine, the Ornament of Hippo, had enlarged his city of God into 22 Books, he then confessed that all that he had written was but Stilla de Mary, scintilla de f•co;
What an unequall proportion then must one Sermon needs hold with such a copious subject as this? Ezechiel the Prophet drew forth a lively Portraiture of the Earthly Jerusalem within the small compasse of a Tile. But this Prophetick Swan of Jordan, this unfabled Muse of Syon, this Hebrew Syren, holy David, a Musicall Prophet, a Propheticall Musician,
What an unequal proportion then must one Sermon needs hold with such a copious Subject as this? Ezechiel the Prophet drew forth a lively Portraiture of the Earthly Jerusalem within the small compass of a Tile. But this Prophetic Swan of Jordan, this unfabled Muse of Syon, this Hebrew Syren, holy David, a Musical Prophet, a Prophetical Musician,
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That great favorite to the God of Israel, meeke spirited Moses, the first Governour of all the Israel of God, before his departure out of this life, which was before the Host of Israel had marched thorow the Wildernesse into the promised Land, was vouchsafed a view of it from the top of Pisga; And that his view of Palestina at that distance was to shew unto us, that a spirituall Israelite may sometimes obtaine a Pisga sight, or Glimpse of Heaven before his entrance there,
That great favourite to the God of Israel, meek spirited Moses, the First Governor of all the Israel of God, before his departure out of this life, which was before the Host of Israel had marched thorough the Wilderness into the promised Land, was vouchsafed a view of it from the top of Pisgah; And that his view of Palestine At that distance was to show unto us, that a spiritual Israelite may sometime obtain a Pisgah sighed, or Glimpse of Heaven before his Entrance there,
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Here therefore, if the Worldly cares of this Earthly Kingdome of England, deemed by many to be a second Palestina, have not wholy possessed your mindes,
Here Therefore, if the Worldly Cares of this Earthly Kingdom of England, deemed by many to be a second Palestine, have not wholly possessed your minds,
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Surely there cannot bee a more pleasing way, nor a neerer to bring Mens soules to the fulnesse of joy in the Presence of God, then to bring the fulnesse of joy in the Presence of God unto Mens soules.
Surely there cannot be a more pleasing Way, nor a nearer to bring Men's Souls to the fullness of joy in the Presence of God, then to bring the fullness of joy in the Presence of God unto Men's Souls.
And they that open their Soules to let the Pleasures of Heaven into them by meditating of them, What doe they but open Heaven it selfe to let in their soules unto those Pleasures? If there be any true Pleasures to be expected in this life of sorrowes they must needs be in the constant Expectation of the fulnesse of joy in the Presence of God,
And they that open their Souls to let the Pleasures of Heaven into them by meditating of them, What do they but open Heaven it self to let in their Souls unto those Pleasures? If there be any true Pleasures to be expected in this life of sorrows they must needs be in the constant Expectation of the fullness of joy in the Presence of God,
In thy Presence is the fullnesse of joy, and at thy right Hand there is, &c. In the Text, upon the first view of the words, we may discoverer two Remarkables;
In thy Presence is the fullness of joy, and At thy right Hand there is, etc. In the Text, upon the First view of the words, we may discoverer two Remarkables;
And if we but review the words as they doe discover the same unto us, we may plainely see how true Felicity ascendeth as it were by steps unto its Consummation. The first step is joy. The second fullnesse of joy.
And if we but review the words as they do discover the same unto us, we may plainly see how true Felicity Ascendeth as it were by steps unto its Consummation. The First step is joy. The second fullness of joy.
The fifth the Present, constant, and incessant Emanation of the fullnesse of joy in the Presence of God from the Presence of God, In thy Presence is, &c. there it is, not there it was,
The fifth the Present, constant, and incessant Emanation of the fullness of joy in the Presence of God from the Presence of God, In thy Presence is, etc. there it is, not there it was,
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For what does any Man here present wish for more then joy? And what measure of joy can any Man wish for more then fullnesse of joy? And what kinde of fullnesse would any Man wish for rather then thi• fullnesse, the fullnesse NONLATINALPHABET? And where would any Man wish to enjoy this fullnesse of joy rather then in the presence of God, which is the everflowing,
For what does any Man Here present wish for more then joy? And what measure of joy can any Man wish for more then fullness of joy? And what kind of fullness would any Man wish for rather then thi• fullness, the fullness? And where would any Man wish to enjoy this fullness of joy rather then in the presence of God, which is the Everflowing,
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and the over-flowing Fountaine of joy? And when would any Man wish for this enjoyment of the fullnesse of joy in the very Fountaine of joy rather then presently, constantly,
and the overflowing Fountain of joy? And when would any Man wish for this enjoyment of the fullness of joy in the very Fountain of joy rather then presently, constantly,
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• And if wee bestow a serious Review upon these words, wee may finde these foure Considerables in them, which are as so many Retainers to true Felicity.
• And if we bestow a serious Review upon these words, we may find these foure Considerables in them, which Are as so many Retainers to true Felicity.
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The fourth is the Length of all those Pleasures at that height, for evermore. Now what can be thought of to be added more? Can any Degree of Pleasure be higher,
The fourth is the Length of all those Pleasures At that height, for evermore. Now what can be Thought of to be added more? Can any Degree of Pleasure be higher,
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or lasting for evermore? What c•• any Man wish for more? Can any man desire any more then to enjoy as complete a fullnesse of joy as it is possible for any to desire to enjoy,
or lasting for evermore? What c•• any Man wish for more? Can any man desire any more then to enjoy as complete a fullness of joy as it is possible for any to desire to enjoy,
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And there shall be the Height of pleasure in them to those that shall enjoy them for evermore NONLATINALPHABET at thy right Hand, Phrasis Metaphorica, It is a figurative expression;
And there shall be the Height of pleasure in them to those that shall enjoy them for evermore At thy right Hand, Phrase Metaphorica, It is a figurative expression;
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But it must be understood NONLATINALPHABET, in a Diviner sense, as spoken of God. That caveat therefore with which S. John concludes his first Epistle may here be very opportune, NONLATINALPHABET, little Children beware, and beware of that here whereof hee warnes you there, beware of Idols.
But it must be understood, in a Diviner sense, as spoken of God. That caveat Therefore with which S. John concludes his First Epistle may Here be very opportune,, little Children beware, and beware of that Here whereof he warns you there, beware of Idols.
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And they did so thinke of God, because the Scriptures doe make frequent mentions of the Eyes, and Eares, of the Face and Mouth, of the Heart and Bowells, of the Back parts, and Feet, of the Armes and Hands of the Almighty.
And they did so think of God, Because the Scriptures do make frequent mentions of the Eyes, and Ears, of the Face and Mouth, of the Heart and Bowels, of the Back parts, and Feet, of the Arms and Hands of the Almighty.
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And when some ignorant People reade, or heare such Expressions in the Scriptures they may soone set up an Idoll in their Heades, or in their Hearts. A Man may sooner fancy an Idoll then hee can fashion one.
And when Some ignorant People read, or hear such Expressions in the Scriptures they may soon Set up an Idol in their Heads, or in their Hearts. A Man may sooner fancy an Idol then he can fashion one.
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Nullis membrorum lineamentis compositus est, saith S. Austine, Hee is without all kindes of composition. Hee is neither Physically, nor yet Metaphysically compounded.
Nullis Members lineamentis compositus est, Says S. Augustine, He is without all Kinds of composition. He is neither Physically, nor yet Metaphysically compounded.
Thirdly, the Length of it, for evermore, In thy Presence is, &c. It would require no lesse then Eternity it selfe fully to set forth the fullnesse of joy in the Presence of God, according to these Dimensions of it. But alas!
Thirdly, the Length of it, for evermore, In thy Presence is, etc. It would require no less then Eternity it self Fully to Set forth the fullness of joy in the Presence of God, according to these Dimensions of it. But alas!
even there shall thine hand leade me, and thy right Hand shall hold me, Psal. 139. 7, 8, 9, 10. Cujus non est Deus? saith S. Augustine; Who may not call God his? And whom may not God call his? God indeed hath Being in himselfe, and of himselfe;
even there shall thine hand lead me, and thy right Hand shall hold me, Psalm 139. 7, 8, 9, 10. Cujus non est Deus? Says S. Augustine; Who may not call God his? And whom may not God call his? God indeed hath Being in himself, and of himself;
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And the Universall Presence of his uncreated Being does continually create their Beings; for his conserving of them constantly, is a creating of them continually.
And the Universal Presence of his uncreated Being does continually create their Beings; for his conserving of them constantly, is a creating of them continually.
His being present with both doth give being unto both, but not true joy, much lesse the fulnesse of joy. It must be his speciall Presence that must doe that,
His being present with both does give being unto both, but not true joy, much less the fullness of joy. It must be his special Presence that must do that,
The Temple of Honour, and the Temple of Vertue were so situated at Rome of old, that no man could enter the Temple of Honour unlesse hee passed thorow the Temple of Vertue, to signifie unto the Romanes that the way to Honour was only by Vertue.
The Temple of Honour, and the Temple of Virtue were so situated At Room of old, that no man could enter the Temple of Honour unless he passed thorough the Temple of Virtue, to signify unto the Romans that the Way to Honour was only by Virtue.
These evills are both amongst Men on Earth, but both are excluded from amongst the Saints in Heaven, there is neither wickednesse, nor yet wretchednesse amongst them.
These evils Are both among Men on Earth, but both Are excluded from among the Saints in Heaven, there is neither wickedness, nor yet wretchedness among them.
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and good King David shall there be free from the pride of all ambitious Absolons, from the presumption of all seditious Shebas, and from the wicked counsells of all contriving Achitophels. No cursing Shimeis, Nor railing Rabshakehs shall come there to belch infectious gorges forth, to poyson the Hearts of any subjects in that Kingdome of glory, to confound the glory of that Kingdome into an Anarchie. No Polupragmaticall Machiavelians, Nor crafty Boute-fewes, shall interrupt that Kingdomes endlesse peace.
and good King David shall there be free from the pride of all ambitious Absolom, from the presumption of all seditious Shebas, and from the wicked Counsels of all contriving Achitophels. No cursing Shimeis, Nor railing Rabshakehs shall come there to belch infectious gorges forth, to poison the Hearts of any subject's in that Kingdom of glory, to confound the glory of that Kingdom into an Anarchy. No Polupragmatical Machiavelians, Nor crafty Boute-fewes, shall interrupt that Kingdoms endless peace.
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That ancient Hierarchie of Arch. Angels, and Angels, and other Ministring spirits can never be deemed so superstitious as to demerit an utter Extirpation.
That ancient Hierarchy of Arch. Angels, and Angels, and other Ministering spirits can never be deemed so superstitious as to demerit an utter Extirpation.
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Nothing that worketh any abomination can come there, and therefore every thing that tendeth towards the grand Abomination of Desolation must needs be for ever exiled thence.
Nothing that works any abomination can come there, and Therefore every thing that tendeth towards the grand Abomination of Desolation must needs be for ever exiled thence.
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But in the glorious presence of God, there is no dying, they that are there are sure to live for ever, free from the sting of Death, and from the stroke;
But in the glorious presence of God, there is no dying, they that Are there Are sure to live for ever, free from the sting of Death, and from the stroke;
This is but a dying Life, a kinde of living Death, but that is vera non interitura vita; A Life indeed never to end in Death, as Victorinus Strigelius very truely.
This is but a dying Life, a kind of living Death, but that is vera non interitura vita; A Life indeed never to end in Death, as Victorinus Strigel very truly.
Now tell mee, who would not gladly live in such a privileged place, where that boldest Sargeant, Death, cannot come to arest? such is the Sanctuary of Gods glorious Presence.
Now tell me, who would not gladly live in such a privileged place, where that Boldest Sergeant, Death, cannot come to arrest? such is the Sanctuary of God's glorious Presence.
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The spirit of Debate and Strife can never thrust the Devills mysterious cloven foote into that presence, to set Divisions, to cause distractions, to bring destruction.
The Spirit of Debate and Strife can never thrust the Devils mysterious cloven foot into that presence, to Set Divisions, to cause distractions, to bring destruction.
And therefore hee who is NONLATINALPHABET, the Searcher of Hearts, will never suffer any to come into his presence, that practice impiety under the pretence of Piety.
And Therefore he who is, the Searcher of Hearts, will never suffer any to come into his presence, that practice impiety under the pretence of Piety.
That grand Devillisme of Hypocrisie can never deceive the All-seeing Eyes of God Omniscient; No malignant designes can there be advanced by the seemes of Religion.
That grand Devillism of Hypocrisy can never deceive the All-seeing Eyes of God Omniscient; No malignant designs can there be advanced by the seems of Religion.
How happy then are they that can converse with none but those that are truely good? And are truly good like those they converse with? Who then can chuse but wish the enjoyment of that Presence of God, where none but such have entertainement? Who would not be there for ever, were there no greater good to be found then this, that no kinde of evill can there be found? No evill company; No evill by company; No company of evill; No Devills, nor bedevilled Men;
How happy then Are they that can converse with none but those that Are truly good? And Are truly good like those they converse with? Who then can choose but wish the enjoyment of that Presence of God, where none but such have entertainment? Who would not be there for ever, were there no greater good to be found then this, that no kind of evil can there be found? No evil company; No evil by company; No company of evil; No Devils, nor bedevilled Men;
There are profitable pleasures, and pleasurable profits. Things inconsistent here are all coincident there. Those Gifts that goe not here together, are all united there.
There Are profitable pleasures, and pleasurable profits. Things inconsistent Here Are all coincident there. Those Gifts that go not Here together, Are all united there.
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And the Glory of all Nations shall flow into that City in triumphant manner, as saith Saint John, Revel. 21. 26. Or doe you delight (as Massinissa did,
And the Glory of all nations shall flow into that city in triumphant manner, as Says Saint John, Revel. 21. 26. Or do you delight (as Massinissa did,
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and Dioclesian too) in curious Gardens? In fruitfull Orchards? In healthfull walkes? In pleasant fountaines? There is the Celestiall Paradice, wherein a Man, had he an hundred times as many Eyes as Argus, might imploy them all at once with various Curiosities, transcendent rarities.
and Diocletian too) in curious Gardens? In fruitful Orchards? In healthful walks? In pleasant fountains? There is the Celestial Paradise, wherein a Man, had he an hundred times as many Eyes as Argus, might employ them all At once with various Curiosities, transcendent rarities.
All those admired Gardens of Adonis, and Alcinous, of Po, and Tantalus, and the Hesperides, could never boast (no not in any fiction of the Poets) of such a living fountaine as that which floweth in the middle of this Garden of Heaven,
All those admired Gardens of Adonis, and Alcinous, of Po, and Tantalus, and the Hesperides, could never boast (no not in any fiction of the Poets) of such a living fountain as that which flows in the middle of this Garden of Heaven,
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There's the Prince of peace, the Author of peace, the maker, the Creatour of it. There's the full enjoyment of that mother-Blessing and all other blessings with it.
There's the Prince of peace, the Author of peace, the maker, the Creator of it. There's the full enjoyment of that mother-Blessing and all other blessings with it.
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There are Choreall Doxologies Ecchoed forth by all sorts of Celestiall Songsters in Harmonious Diapasons. Hosanna in the highest is here the highest straine that we can reach in any of the songs of Syon: But in that Glorious presence of God, every saint can rere his Halelujah above our Ela without hoarsing of his voice.
There Are Choral doxologies Echoed forth by all sorts of Celestial Songsters in Harmonious Diapasons. Hosanna in the highest is Here the highest strain that we can reach in any of the songs of Syon: But in that Glorious presence of God, every saint can rear his Hallelujah above our Ela without hoarsing of his voice.
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It was no small favour, which our Gracious Saviour once vouchsafed to the Twelve, when as he sent both Peter and John to make ready the guest-Chamber (which was an upper roome in the holy City) that he might eat his last supper with them all:
It was no small favour, which our Gracious Saviour once vouchsafed to the Twelve, when as he sent both Peter and John to make ready the guest-Chamber (which was an upper room in the holy city) that he might eat his last supper with them all:
But it is a farre greater favour which he shewed to them all with many others, in going himselfe in person to prepare a place, an upper roome in the holy City of Heaven for them.
But it is a Far greater favour which he showed to them all with many Others, in going himself in person to prepare a place, an upper room in the holy city of Heaven for them.
Or doe you delight in the presence of great personages? There is the Mighty, and Allmighty Monarch of Heaven and Earth, the King of Kings, and Lord of Lords; And there is his Second selfe, his onely begotten sonne, the sonne of his love, in whome he is well pleased, his Right-hand favourite, his Christ, our Lord and Iesus in the hight of his Honour, invested with power to unlock the Eschequer of his fathers richest favours with the key of his Eternall merits;
Or do you delight in the presence of great Personages? There is the Mighty, and Almighty Monarch of Heaven and Earth, the King of Kings, and Lord of lords; And there is his Second self, his only begotten son, the son of his love, in whom he is well pleased, his Right-hand favourite, his christ, our Lord and Iesus in the hight of his Honour, invested with power to unlock the Exchequer of his Father's Richest favours with the key of his Eternal merits;
It was a great Honour, which that Lord of all men paramount did freely bestow upon S. Paul in creating of him Doctour of the Gentiles, and in appointing of him to be as his Attorney Generall to follow his businesse for him;
It was a great Honour, which that Lord of all men paramount did freely bestow upon S. Paul in creating of him Doctor of the Gentiles, and in appointing of him to be as his attorney General to follow his business for him;
and the felicity of his fellow Servants in that Glorious presence, he sighed out the residue of his dayes with panting desires to be dissolved, and to be with Christ; deeming it to be best of all, to be with him who is all in all, for Christ is the Salvation of all Soules there,
and the felicity of his fellow Servants in that Glorious presence, he sighed out the residue of his days with panting Desires to be dissolved, and to be with christ; deeming it to be best of all, to be with him who is all in all, for christ is the Salvation of all Souls there,
And what can men wish for more then all? Can there be any desirable above this All in all? And if to all this, to this all, this All in all, you wish for Courteous fellow servants in your following of that Court, you may be sure to have your wishes;
And what can men wish for more then all? Can there be any desirable above this All in all? And if to all this, to this all, this All in all, you wish for Courteous fellow Servants in your following of that Court, you may be sure to have your wishes;
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But doe wee all intend that Court indeed? Doe wee seeke for places of preferment there? Then let us learne and understand the fashions of that Court, let us observe the Manners and Demeaners of all sorts of Courtiers there,
But doe we all intend that Court indeed? Do we seek for places of preferment there? Then let us Learn and understand the fashions of that Court, let us observe the Manners and Demeaners of all sorts of Courtiers there,
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For quanto notiores tanto cariores, saith S. Augustine; By how much the clearer light they have into each others breasts, by so much the dearer love they have unto each other in their owne.
For quanto notiores tanto cariores, Says S. Augustine; By how much the clearer Light they have into each Others breasts, by so much the Dearer love they have unto each other in their own.
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When the Lady Italica vailed her saddest selfe in Cypresse for the losse of her second selfe, S. Augustine told her in Consolatory Letters to her, that shee should enjoy the sight of him againe in the fullnesse of joy,
When the Lady Italica veiled her Saddest self in Cypress for the loss of her second self, S. Augustine told her in Consolatory Letters to her, that she should enjoy the sighed of him again in the fullness of joy,
when that penitent with thousands more come all into the inward Court of Heaven, the Church triumphant, where they shall be past all feares of Iulianizing or back sliding? Wee reade indeede of an Host of Angells, that sung a Christmas Caroll from the windowes of Heaven,
when that penitent with thousands more come all into the inward Court of Heaven, the Church triumphant, where they shall be passed all fears of Iulianizing or back sliding? we read indeed of an Host of Angels, that sung a Christmas Carol from the windows of Heaven,
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Nulla honoris, aut potestatis ambitio pulsat, saith Saint Austine. No aspiring mindes are there, to progue for higher places of Command and Honour then they have.
Nulla Honoris, Or potestatis ambitio pulsat, Says Saint Augustine. No aspiring minds Are there, to progue for higher places of Command and Honour then they have.
This Vallie of Teares may be a Paradice, or as a third Heaven to S. Paul, if God vouchsafes a Revelation of his glorious presence to him here. Gods glorious presence maketh Heaven. It giveth Happinesse.
This Valley of Tears may be a Paradise, or as a third Heaven to S. Paul, if God vouchsafes a Revelation of his glorious presence to him Here. God's glorious presence makes Heaven. It gives Happiness.
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it is the beatificall vision, videre deum in seipso, videre in nobis, & nos in co, faelici jucunditate, jucundâ faelicitate, saith S. Bernard. When we shall see God in himselfe,
it is the beatifical vision, To see God in Seipso, To see in nobis, & nos in counterfeit, faelici jucunditate, jucundâ faelicitate, Says S. Bernard. When we shall see God in himself,
They that are filled with the goodnesse of his presence seeke no further for felicity, Nihil amplius est quod desiderari queat, saith Jacobus Perez de Valentia; There is nothing more to be desired.
They that Are filled with the Goodness of his presence seek no further for felicity, Nihil Amplius est quod desiderari queat, Says Jacobus Perez de Valentia; There is nothing more to be desired.
Every Soule shall there enjoy an infinite Happinesse, because it shall enjoy an infinite Goodnesse. And it shall be for ever enjoyed, without disliking of it, or losing of it, or lacking any of it.
Every Soul shall there enjoy an infinite Happiness, Because it shall enjoy an infinite goodness. And it shall be for ever enjoyed, without disliking of it, or losing of it, or lacking any of it.
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And every desire in any soule shall bee fullfilled so perfectly in that presence of glory, with the glory of that presence, that no one shall ever wish for any more,
And every desire in any soul shall be Fulfilled so perfectly in that presence of glory, with the glory of that presence, that no one shall ever wish for any more,
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This discourse about the fulnesse of joy in the presence of God, and the pleasures of his right hand for evermore, may not be like them here, it may not be for evermore.
This discourse about the fullness of joy in the presence of God, and the pleasures of his right hand for evermore, may not be like them Here, it may not be for evermore.
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and these vanishing Seemes of worldly pleasure which are but for the present. None but the meerest Naturall lack-wits will preferre a worthlesse pebble to a matchlesse Pearle.
and these vanishing Seems of worldly pleasure which Are but for the present. None but the merest Natural lack-wits will prefer a worthless pebble to a matchless Pearl.
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NONLATINALPHABET, As the Prince of poets writes it, Golden weapons for weapons of brasse; Armes worth an hundred Oxen fit for Sacrifices, for Armes not worth more then nine.
, As the Prince of Poets writes it, Golden weapons for weapons of brass; Arms worth an hundred Oxen fit for Sacrifices, for Arms not worth more then nine.
How firme and faire so ever they are in seeme, yet indeed they are but like the Apples (which Josephus writes of) neer unto the lake Asphaltites, which perish if they be but touched.
How firm and fair so ever they Are in seem, yet indeed they Are but like the Apples (which Josephus writes of) near unto the lake Asphaltites, which perish if they be but touched.
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But the Papists adde, and heape their Trentalls and all their Decretalls, the Papall Chaire, and the Triple Crowne, their Beades and all their Bead-rolls of Tradition, Their Holy-waterpots, and all their Magazines of holy reliques, with all their Trinckets, Trash, and Trumperie into their Scale,
But the Papists add, and heap their Trentals and all their Decretals, the Papal Chair, and the Triple Crown, their Beads and all their Bead-rolls of Tradition, Their Holy-waterpots, and all their Magazines of holy Relics, with all their Trinkets, Trash, and Trumpery into their Scale,
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and the pleasures at his right hand for evermore, into the other, and weigh them one against the other, wee should find all worldly joyes and pleasures to be but as the dust of the Balance, yea, lighter then vanity it selfe.
and the pleasures At his right hand for evermore, into the other, and weigh them one against the other, we should find all worldly Joys and pleasures to be but as the dust of the Balance, yea, lighter then vanity it self.
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and pleasure, &c. Therefore let us seriously consider, what they lose, that are excluded, and exiled from that glorious presence of God for ever. Alas for them!
and pleasure, etc. Therefore let us seriously Consider, what they loose, that Are excluded, and exiled from that glorious presence of God for ever. Alas for them!
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It is not called Sensation from poena sensus, but Damnation from poena damni; to intimate unto us, that the losse of all the happinesse in heaven is a greater unhappinesse, then all the wretchednesse besides.
It is not called Sensation from poena sensus, but Damnation from poena damn; to intimate unto us, that the loss of all the happiness in heaven is a greater unhappiness, then all the wretchedness beside.
when any of our dearest friends are lifted up with joy at that happinesse, why should their fulnesse of joy fill us with griefe? If ye loved me, ye would rejoyce because I said, I goe unto the Father, said our Saviour Christ to his Disciples, John 14. 28. as much as to say, that the felicity of a friend should make us to be merry, rather then to mourne.
when any of our dearest Friends Are lifted up with joy At that happiness, why should their fullness of joy fill us with grief? If you loved me, you would rejoice Because I said, I go unto the Father, said our Saviour christ to his Disciples, John 14. 28. as much as to say, that the felicity of a friend should make us to be merry, rather then to mourn.
And in the fift place, because there is the fulnesse of joy, &c. Let us never be unwilling to lay downe this life of Sorrowes our selves for the taking up of that of joyes.
And in the fift place, Because there is the fullness of joy, etc. Let us never be unwilling to lay down this life of Sorrows our selves for the taking up of that of Joys.
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and found that the totall summe would amount to no more then the short Bill of a few evill Dayes. Few and evill have the dayes of the yeeres of my life beene said he to Pharaoh, Gen. 47. 9. And which of all us here might not give in the same Reckoning if we would but audit our lives? The Summa Totalis of Jacobs life was very small,
and found that the total sum would amount to no more then the short Bill of a few evil Days. Few and evil have the days of the Years of my life been said he to Pharaoh, Gen. 47. 9. And which of all us Here might not give in the same Reckoning if we would but audit our lives? The Summa Totalis of Jacobs life was very small,
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so small indeed, that he thought it meetest to multiply the same by dayes. The Inches of Dayes are the fittest measures for the Hand-breadth of humane life.
so small indeed, that he Thought it meetest to multiply the same by days. The Inches of Days Are the Fittest measures for the Handbreadth of humane life.
as evill as Jacobs? Who can looke upon them and not say truly, few and evill have thy been? But are all our dayes evill? Why then doe we all complaine, that they are few? Are not a few evill Dayes enough? Will any wise man wish for many evill Dayes? And againe, are all our evill Dayes but few? why doe we then complaine, that they are evill? Who may not beare with a few evill Dayes, that expects an Eternity of good Dayes,
as evil as Jacobs? Who can look upon them and not say truly, few and evil have thy been? But Are all our days evil? Why then do we all complain, that they Are few? are not a few evil Days enough? Will any wise man wish for many evil Days? And again, Are all our evil Days but few? why do we then complain, that they Are evil? Who may not bear with a few evil Days, that expects an Eternity of good Days,
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unlesse with Paul we be perswaded, that our light affliction lasting but a moment, shall worke for us a farre more exceeding, and eternall weight of glory.
unless with Paul we be persuaded, that our Light affliction lasting but a moment, shall work for us a Far more exceeding, and Eternal weight of glory.
The Lord does make the bitternes of this life of sorrowes to seeme the more imbittered to his servants, that the sweetness of the life of joyes may seeme the sweeter to them when they come to the enjoyment of it.
The Lord does make the bitterness of this life of sorrows to seem the more imbittered to his Servants, that the sweetness of the life of Joys may seem the Sweeten to them when they come to the enjoyment of it.
Yet that the bitterest sorrowes of this life may be the better relished, the sweetest joyes of life are promised to them that in their sorrowes wait for joyes with patience.
Yet that the Bitterest sorrows of this life may be the better relished, the Sweetest Joys of life Are promised to them that in their sorrows wait for Joys with patience.
What Militant Saint did ever beare the Ensigne of a Mortall life, without some Crosse, or Crosselet in it? Who could ever blazon the Escocheon of his Militancy,
What Militant Saint did ever bear the Ensign of a Mortal life, without Some Cross, or Crosselet in it? Who could ever blazon the Escutcheon of his Militancy,
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nor could the second. And who indeed can wish for the heaven of happinesse, or the happinesse of heaven here, where the King of heaven went through an hell of miseries? There can be no greater unhappinesse in this life,
nor could the second. And who indeed can wish for the heaven of happiness, or the happiness of heaven Here, where the King of heaven went through an hell of misery's? There can be no greater unhappiness in this life,
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for so sayes the wise man himselfe in his Booke of the Preacher, Eccles. 7. 7. And it is as true if we Preach it, that oppression makes some madd men wise.
for so Says the wise man himself in his Book of the Preacher, Eccles. 7. 7. And it is as true if we Preach it, that oppression makes Some mad men wise.
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What wise man then would wish to live his best life first, seeing that it must so soone be lost? Who would wish to have his heaven here, where he can stay but a few dayes? Yea where he cannot assure himselfe to stay one day, or houre?
What wise man then would wish to live his best life First, seeing that it must so soon be lost? Who would wish to have his heaven Here, where he can stay but a few days? Yea where he cannot assure himself to stay one day, or hour?
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then enjoy the Heaven of a few dayes pleasure here, and endure the Eternall miseries of Hell hereafter? Temporall Pleasures are dearly bought with the losse of Eternall;
then enjoy the Heaven of a few days pleasure Here, and endure the Eternal misery's of Hell hereafter? Temporal Pleasures Are dearly bought with the loss of Eternal;
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Indeed no Mortall Pilgrim can be wearie of the longest journey of life, if by the way he does but well remember the endlesse joys that he shall enjoy at his journeys end.
Indeed no Mortal Pilgrim can be weary of the longest journey of life, if by the Way he does but well Remember the endless Joys that he shall enjoy At his journeys end.
The thoughts of the Elysian happinesse did so encourage a poore Grecian, a meere Pagan, at the instant of his death, that he rejoyced much to think of going to Pythagoras, and other learned Philosophers;
The thoughts of the Elysian happiness did so encourage a poor Grecian, a mere Pagan, At the instant of his death, that he rejoiced much to think of going to Pythagoras, and other learned Philosophers;
to Olympus, and other skilfull Musicians; to Hecataeus, and other approved Historiographers; to Homer the Prince of Poets, and other famous Wits that were his followers.
to Olympus, and other skilful Musicians; to Hecataeus, and other approved Historiographers; to Homer the Prince of Poets, and other famous Wits that were his followers.
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And shall not the reall pleasures of the Celestiall Paradise, the fulnesse of joy in the glorious presence of God, encourage a Christian at his death to depart as comfortably as a faithless Grecian? Why should Fantasie in a Heathen be more powerful,
And shall not the real pleasures of the Celestial Paradise, the fullness of joy in the glorious presence of God, encourage a Christian At his death to depart as comfortably as a faithless Grecian? Why should Fantasy in a Heathen be more powerful,
as that which he imagined to be in Elysio Campo? And are not the joyes as many and as great? Why then should not every true Beleever cheare up himselfe at his departure by thinking of his going to S. Peter, S. Paul, S. James, S. John, and to all that glorious Company of Apostles in that presence of God? And of his going to Elias, and Elisha, and Isaiah, and Ezechiel, and to Daniel, and all that goodly fellowship of the Prophets? And of his going to S. Steven the Proto-Martyr,
as that which he imagined to be in Elysio Campo? And Are not the Joys as many and as great? Why then should not every true Believer cheer up himself At his departure by thinking of his going to S. Peter, S. Paul, S. James, S. John, and to all that glorious Company of Apostles in that presence of God? And of his going to Elias, and Elisha, and Isaiah, and Ezechiel, and to daniel, and all that goodly fellowship of the prophets? And of his going to S. Steven the Proto-Martyr,
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and to Ignatius, and to Justinus, and to our Cranmer, and our Ridly, and our Hooper, and our Taylor, and all that Noble Army of Martyrs? And of his going to that Reverend Patriarch Abraham, the Father of the faithfull, and to Isaac, and to Jacob, and to all the holy Patriarchs in the Kingdome of God? And of his going to the holy Angels and Arch-Angels,
and to Ignatius, and to Justinus, and to our Cranmer, and our Ridley, and our Hooper, and our Taylor, and all that Noble Army of Martyrs? And of his going to that Reverend Patriarch Abraham, the Father of the faithful, and to Isaac, and to Jacob, and to all the holy Patriarchs in the Kingdom of God? And of his going to the holy Angels and Arch-Angels,
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and not be transported with the very thought of it? Surely it must needs be a very Consolatory Viaticum to the soule of a dying Christian to thinke of exchanging Earth for Heaven,
and not be transported with the very Thought of it? Surely it must needs be a very Consolatory Viaticum to the soul of a dying Christian to think of exchanging Earth for Heaven,
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Who can thinke of Reigning with holy David, and good Josias, and with Christ Jesus himselfe in his Kingdome of Glory, and still desire to bee subject to his owne corruptions,
Who can think of Reigning with holy David, and good Josiah, and with christ jesus himself in his Kingdom of Glory, and still desire to be Subject to his own corruptions,
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When Swan like Simeon had but seene his Saviour in his state of Humiliation, hee could not chuse but sing his nunc Dimittis, Lord now lettest thou thy servant depart in peace according to thy word.
When Swan like Simeon had but seen his Saviour in his state of Humiliation, he could not choose but sing his nunc Dimittis, Lord now Lettest thou thy servant depart in peace according to thy word.
When his Saviour and ours was come into this World, and hee had taken him into his Armes, hee desired leave then of the Lord to take his leave of the World, that so he might leave his soul in the Armes of his Saviour.
When his Saviour and ours was come into this World, and he had taken him into his Arms, he desired leave then of the Lord to take his leave of the World, that so he might leave his soul in the Arms of his Saviour.
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We are all Travellers wandring through the wildernesse of this transitorie World, towards that City of pure Gold, ••er as Chrystal, the foundations of whose Wals are garnished with Berils, with Emeraulds, with Chrysolites, and all manner of pretious stones,
We Are all Travellers wandering through the Wilderness of this transitory World, towards that city of pure Gold, ••er as Crystal, the foundations of whose Walls Are garnished with Berils, with Emeralds, with Chrysolites, and all manner of precious stones,
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Now in this our Pilgrimage we meet with Marbles, and we meet with Jacincts; with lesse pretious-stones, and with more pretious Gemms. I mean, the lesse worthy blessings of Gods left-hand, the more worthy blessings of Gods right-hand, Earthly Treasures, and Heavenly Treasures:
Now in this our Pilgrimage we meet with Marbles, and we meet with Jacincts; with less Precious-stones, and with more precious Gems. I mean, the less worthy blessings of God's Left hand, the more worthy blessings of God's right-hand, Earthly Treasures, and Heavenly Treasures:
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Or, that for the gaining of this baser World of drossie Earth, he doth not lose the refined substance of his most precious Soule: For, What is a man profited,
Or, that for the gaining of this baser World of drossy Earth, he does not loose the refined substance of his most precious Soul: For, What is a man profited,
The most Emphatical words in this Text are Metaphorical: For borrowed they are, either from that richer way of Merchandizing by Whole-sale; or, from that poorer way of Peddling by Retaile. I must needs follow the Metaphore in my discourse,
The most Emphatical words in this Text Are Metaphorical: For borrowed they Are, either from that Richer Way of Merchandising by Wholesale; or, from that Poorer Way of Peddling by Retail. I must needs follow the Metaphor in my discourse,
Here therefore give me leave to deale with you in some of your own terms, that so I may trade the Commodity of this Text of Trading with the greater profit to you.
Here Therefore give me leave to deal with you in Some of your own terms, that so I may trade the Commodity of this Text of Trading with the greater profit to you.
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The first seems to relate to your Trading by way of Commer•e. The second, to your trading by way of Merchandizing Exchange. In both together, there are two Considerables,
The First seems to relate to your Trading by Way of Commer•e. The second, to your trading by Way of Merchandising Exchange. In both together, there Are two Considerables,
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The Ware imported; the whole World. The Ware exported; his own Soule. Concerning the first, two Circumstances are considerable. 1. A Variety. 2. A Monopoly.
The Beware imported; the Whole World. The Beware exported; his own Soul. Concerning the First, two circumstances Are considerable. 1. A Variety. 2. A Monopoly.
Fourthly, The Ballance of Trade, which in the Dialect of Merchants, is nothing else but an exact Computation, o• the casting up of a just Account, thereby to know what i• lost, or gained by the Merchandize.
Fourthly, The Balance of Trade, which in the Dialect of Merchant's, is nothing Else but an exact Computation, o• the casting up of a just Account, thereby to know what i• lost, or gained by the Merchandise.
as Ferdinandus Magellanes did, and as our Drake, and Cavendish after him, with other Circum-Navigaters. Nor speaks he only of such as adventure to some special,
as Ferdinand Magellanes did, and as our Drake, and Cavendish After him, with other Circum-Navigaters. Nor speaks he only of such as adventure to Some special,
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as th•• Royal Merchant King Solomon did, who sent forth ships from Ezion-Geb• for the transfretation of Gold fro• Ophir. And as that neighbouring Prince of ours, that s•• forth sumptuous Plate-Fleets, for the importation of h•• Perulania. But he speaks of any Man, that adventures th• losse of his Soule, by any way of Traffiquing for this present World.
as th•• Royal Merchant King Solomon did, who sent forth ships from Ezion-Geb• for the transfretation of Gold fro• Ophir. And as that neighbouring Prince of ours, that s•• forth sumptuous Plate-Fleets, for the importation of h•• Perulania. But he speaks of any Man, that adventures th• loss of his Soul, by any Way of Trafficking for this present World.
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And surely such as adventure the losse of an Eternal estate in Heaven, for the gaining or the increasing of a Temporal one on Earth, are very Merchants indeed.
And surely such as adventure the loss of an Eternal estate in Heaven, for the gaining or the increasing of a Temporal one on Earth, Are very Merchant's indeed.
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And yet, alas, all these Alls together can amount to no more then a little Packet or a worthlesse Fardle, in compare with that Ingrossment in the Text, the gaining of the whole World. Yet see, the Saviour of the World does question this great gain,
And yet, alas, all these Alls together can amount to no more then a little Packet or a worthless Firkin, in compare with that Ingrossment in the Text, the gaining of the Whole World. Yet see, the Saviour of the World does question this great gain,
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Oh no! It is not all the griping Usury, nor all the pinching Misery, that can draw so much as ilia terrae, the Guts and Garbage of the Earth into one mans Coffers, no not so much as the white or yellow Intrails of the Indian-Earth.
O no! It is not all the gripping Usury, nor all the pinching Misery, that can draw so much as ilia terrae, the Guts and Garbage of the Earth into one men Coffers, no not so much as the white or yellow Entrails of the Indian-Earth.
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Suppose that a man could have a mind more covetous then Midas had, or be more dunghilly-minded then Crassus or Hortensius; And suppose that such a man were more ingenious to invent new projects to gain the World,
Suppose that a man could have a mind more covetous then Midas had, or be more dunghilly-minded then Crassus or Hortensius; And suppose that such a man were more ingenious to invent new projects to gain the World,
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then the most industrious Hollander; and more deceitful in all his dealings, then the most perfidious Carthaginian: yet could he never engrosse the whole World.
then the most Industria Hollander; and more deceitful in all his dealings, then the most perfidious Carthaginian: yet could he never engross the Whole World.
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Though Machiavels Policy, and Catalines Activity, and Hectors Valour, with that Martial prowesse of those two Thunder-bolts of war, Menelaus and Agamemnon, should all meet in one man:
Though Machiavels Policy, and Catalines Activity, and Hectors Valour, with that Martial prowess of those two Thunderbolts of war, Menelaus and Agamemnon, should all meet in one man:
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and boundlesse Ambition of Alexander the Great affected the Soveraignty of more then one whole World, (as Plutarch stories it of him) yet could he never reduce the whole of this one World unto his Grecian Monarchy. Nor could those Noble Victors, Caius Julius Caesar, and Octavian•• Caesar Augustus, subjugate the whole unto the Romane Eagle, by all their notable Victories.
and boundless Ambition of Alexander the Great affected the Sovereignty of more then one Whole World, (as Plutarch stories it of him) yet could he never reduce the Whole of this one World unto his Grecian Monarchy. Nor could those Noble Victor's, Caius Julius Caesar, and Octavian•• Caesar Augustus, subjugate the Whole unto the Roman Eagl, by all their notable Victories.
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It must needs seem a very mockery, for the sullen Donns of our neighbouring Nation to sooth their Soveraign up with the fondlyaffected Title of Catholique Majesty. Me thinks that ominous Ribellion of Catalonia, with that fatal Revolt of Portugal, without the thinking of others that led them the way,
It must needs seem a very mockery, for the sullen Donns of our neighbouring nation to sooth their Sovereign up with the fondlyaffected Title of Catholic Majesty. Me thinks that ominous Ribellion of Catalonia, with that fatal Revolt of Portugal, without the thinking of Others that led them the Way,
or that are like to follow them, might fully infeoffe them with the apprehension of that dislike which the undoubted Monarch of Heaven and Earth hath often shewn unto such generall Claims.
or that Are like to follow them, might Fully infeoff them with the apprehension of that dislike which the undoubted Monarch of Heaven and Earth hath often shown unto such general Claims.
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Though many and many Manarchs be the Supreme Governours in their several Monarchies; yet may no Monarch in the World claime any title to the Manarchy of the whole World.
Though many and many Manarchs be the Supreme Governors in their several Monarchies; yet may no Monarch in the World claim any title to the Manarchy of the Whole World.
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The Lord reigneth (saith the Psalmist) and let the Earth rejoyce, yea let the multitudes of the Isles be glad thereof, Ps. 97. 1. He reigns not only over one, but all the Isles;
The Lord Reigneth (Says the Psalmist) and let the Earth rejoice, yea let the Multitudes of the Isles be glad thereof, Ps. 97. 1. He reigns not only over one, but all the Isles;
nor reigns He only over Isles, but over the Continent too; for He is King over all the Earth, Ps. 47. 7. It was but an Usurpation in Dari•s the Persian, to stile himself The King of Kings. And it is no lesse presumption in the Pope to aself that Title.
nor reigns He only over Isles, but over the Continent too; for He is King over all the Earth, Ps. 47. 7. It was but an Usurpation in Dari•s the Persian, to style himself The King of Kings. And it is no less presumption in the Pope to aself that Title.
It is a Title belonging to God alone, who is (as S. Paul proclaimes him) the bless•d and onely Potentate, NONLATINALPHABET, The King of Kings, and Lord of Lords. 1 Tim. 6. 15.
It is a Title belonging to God alone, who is (as S. Paul proclaims him) the bless•d and only Potentate,, The King of Kings, and Lord of lords. 1 Tim. 6. 15.
which numerous Progeny knowes not how to acknowledge any Lord Paramo•nt amongst them, besides that onely true God, whose Throne is in the highest Heavens.
which numerous Progeny knows not how to acknowledge any Lord Paramo•nt among them, beside that only true God, whose Throne is in the highest Heavens.
Yea God of God, NONLATINALPHABET, very God of very God, as the Nicene Council hath well explain'd the second Article of the Apostles Creed against the Arrian Heresie.
Yea God of God,, very God of very God, as the Nicene Council hath well explained the second Article of the Apostles Creed against the Arrian Heresy.
Indeed, this very sin of that very Man, hath plainly proved him to be that very Man of Sin, that St. Paul forespake of, 2 Thess. 2. 3. It must needs be deemed a most hatefull inclosure,
Indeed, this very since of that very Man, hath plainly proved him to be that very Man of since, that Saint Paul forespake of, 2 Thess 2. 3. It must needs be deemed a most hateful enclosure,
and Title to, and Property in all their Goods and Estates; yea, and perhaps some churlish Nabals might have full-Coffers, when such a Monarch might have au empty Exchequer.
and Title to, and Property in all their Goods and Estates; yea, and perhaps Some churlish Nabals might have full-Coffers, when such a Monarch might have au empty Exchequer.
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For what's the World, the whole World, but a Shop of vanities, a Store-house of vexations, a Stall of toyes and trifles, lighter then vanity it self? Vanity of vanities, saith the Preacher, Vanity of vanities, all is vanity.
For what's the World, the Whole World, but a Shop of vanities, a Storehouse of vexations, a Stall of toys and trifles, lighter then vanity it self? Vanity of vanities, Says the Preacher, Vanity of vanities, all is vanity.
And what profit hath a man of all the labour which he taketh under the sunne. Eccles. 1. vers. 2, 3. Man disquieteth himself in vain to gain the World:
And what profit hath a man of all the labour which he Takes under the sun. Eccles. 1. vers. 2, 3. Man disquieteth himself in vain to gain the World:
what profit is there in such gain? What profit can it be to gain a World full of nothing else but emptinesse, a World empty of every thing but nothingnesse?
what profit is there in such gain? What profit can it be to gain a World full of nothing Else but emptiness, a World empty of every thing but nothingness?
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Yea, Vanitas vanitatum; in the Abstract of that Abstract, Vanity of vanities, i. e. vanissima, most vain, saith Hugo Cardinalis. What are the chiefest seeming some-things of this World? Pleasurers and Honours, and Riches, they are.
Yea, Vanitas Vanitatum; in the Abstract of that Abstract, Vanity of vanities, i. e. vanissima, most vain, Says Hugo Cardinalis. What Are the chiefest seeming somethings of this World? Pleasurers and Honours, and Riches, they Are.
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so Hugo Cardinalis. They cannot continue with man when he has them; nor can they content him whilest he has them, though he has them all. But let's consider them severally;
so Hugo Cardinalis. They cannot continue with man when he has them; nor can they content him whilst he has them, though he has them all. But let's Consider them severally;
The joys of the World have a world of sorrows waiting on them, and the sweets of content in them are imbittered with more discontents adhering to them. Alas for them!
The Joys of the World have a world of sorrows waiting on them, and the sweets of content in them Are imbittered with more discontents adhering to them. Alas for them!
In the Second place then, let us seriously consider of Worldly Honours: Are they also all but Vanity? Yes, they are more then vanity, but yet they are Vanity;
In the Second place then, let us seriously Consider of Worldly Honours: are they also all but Vanity? Yes, they Are more then vanity, but yet they Are Vanity;
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The salve•es and valetes, the embracements, and the ba•ishments, the applauses and disgraces, which the four Scipios met amongst the Romans, may sufficiently attest the Mutability and Lunacy of the Bedlan many Yea the Histories of Socrates, of Pho•ion, of Demosthenes, and of Demetrius Phalerius, are approved Testimonies of the Worlds Athenian Inconstancy.
The salve•es and valetes, the embracements, and the ba•ishments, the applauses and disgraces, which the four Scipios met among the Roman, may sufficiently attest the Mutability and Lunacy of the Bedlan many Yea the Histories of Socrates, of Pho•ion, of Demosthenes, and of Demetrius Phalerius, Are approved Testimonies of the World's Athenian Inconstancy.
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Our Saviour Christ with his Disciples are cryed up and down by the mutable many. The same fountain cannot send forth sweet water, and bitter, at the same place;
Our Saviour christ with his Disciples Are cried up and down by the mutable many. The same fountain cannot send forth sweet water, and bitter, At the same place;
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That fi•le multitude that cryed out Hosanna to the Son of David, Hosanna in the highest, in honour of our Saviour, did presently cry out in fury against him, Let him •• crucified, let him be crucified.
That fi•le multitude that cried out Hosanna to the Son of David, Hosanna in the highest, in honour of our Saviour, did presently cry out in fury against him, Let him •• Crucified, let him be Crucified.
St Paul and Barnab•s were one while greatly admired by those fond Zealots, or zealous Fondlings, the Lystra••a•• they cryed out to one another in the Ly•aonean language, that the Gods were come down unto them in the liknesse of Men.
Saint Paul and Barnab•s were one while greatly admired by those found Zealots, or zealous Foundlings, the Lystra••a•• they cried out to one Another in the Ly•aonean language, that the God's were come down unto them in the likeness of Men.
Th•y thought that Paul could be no lesse then Mercury, nor Barnabas then Jupiter, and •uch they had to do to restrain them from offering sacrifices to th•m as Gods. But presently this Spring-tide of Popular applause abat•th to as low an Eb• of causelesse, senselesse, and masterlesse contempt;
Th•y Thought that Paul could be no less then Mercury, nor Barnabas then Jupiter, and •uch they had to do to restrain them from offering Sacrifices to th•m as God's But presently this Springtide of Popular applause abat•th to as low an Eb• of causeless, senseless, and masterless contempt;
They desie them now, which even now they Deifie•. Those violent hands which even now could scarcely be ••strained from offering Sacrifices to Paul a•d Barnabas, as unto gods, can scarcely be restrained now from offering th•• as sacrifices to the fury of Men.
They desie them now, which even now they Deifie•. Those violent hands which even now could scarcely be ••strained from offering Sacrifices to Paul a•d Barnabas, as unto God's, can scarcely be restrained now from offering th•• as Sacrifices to the fury of Men.
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What Man then upon the serious consideration of this inconstancy of World•y Honour, would once adventure the losse of his eternall weight of Glory for it.
What Man then upon the serious consideration of this inconstancy of World•y Honour, would once adventure the loss of his Eternal weight of Glory for it.
Those that are now lifted up to the Excellency of Honor, and to the Honor of Excellency, by the men of voice, may soon have all their Honors laid in the dust by the voices of men.
Those that Are now lifted up to the Excellency of Honour, and to the Honour of Excellency, by the men of voice, may soon have all their Honours laid in the dust by the voices of men.
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for the greatest multi•udes are wont to wander in the broadest wayes of Errour, and they that run with the multitude to seek for Worldly Honours, may lose their Honours by the Multitudes in this World,
for the greatest multi•udes Are wont to wander in the broadest ways of Error, and they that run with the multitude to seek for Worldly Honours, may loose their Honours by the Multitudes in this World,
When Solomon had viewed, and reviewed all the Works that he had wrought, and all the labours that he had laboured to do, he audited this account of them all, that they were all but vanity and vexation of spirit, and that there was no profit under the Sun, Eccles. 2. 11. Be then perswaded by St Paul, and trust not in uncertain Riches.
When Solomon had viewed, and reviewed all the Works that he had wrought, and all the labours that he had laboured to do, he audited this account of them all, that they were all but vanity and vexation of Spirit, and that there was no profit under the Sun, Eccles. 2. 11. Be then persuaded by Saint Paul, and trust not in uncertain Riches.
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The Devil is NONLATINALPHABET, The god of this World, as the Apostle calls him, 2 Cor. 4. 4. from Worldly Riches was he called Pluto, or from his name NONLATINALPHABET were they called NONLATINALPHABET.
The devil is, The god of this World, as the Apostle calls him, 2 Cor. 4. 4. from Worldly Riches was he called Pluto, or from his name were they called.
NONLATINALPHABET, saith Saint Chrysostome. The Riches that are truly everlasting are all in Heaven, and all the Riches that are in Heaven are truly everlasting.
, Says Saint Chrysostom. The Riches that Are truly everlasting Are all in Heaven, and all the Riches that Are in Heaven Are truly everlasting.
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as he may not think his own when he has gained them, nor use them as his own? They that get these Worldly Riches by ungodly means, are by those means indebted to the God of this World for them:
as he may not think his own when he has gained them, nor use them as his own? They that get these Worldly Riches by ungodly means, Are by those means indebted to the God of this World for them:
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Now it is very requisite in Stewards to be found faithfull; Faithfull in all Imbursements, faithfull in all Disbursements, faithfull in all Intrustments.
Now it is very requisite in Stewards to be found faithful; Faithful in all Imbursements, faithful in all Disbursements, faithful in all Instruments.
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Nor can the Servant make his Reckoning even then, unlesse he be now fidelis in minimis, faithful in the smallest driblets, faithfull to the utmost farthing, careful not to waste the very minutes of his Masters goods, by mispending of them.
Nor can the Servant make his Reckoning even then, unless he be now Fidelis in minimis, faithful in the Smallest driblets, faithful to the utmost farthing, careful not to waste the very minutes of his Masters goods, by misspending of them.
And now doth not this great Rich Worldling begin to wish that he had ever been a Lazarus, rather then a Dives? That he had never been entrusted with so much of this Worlds goods, that so he might not now have had so much to reckon for? But to whom much is given, of him there is much to be required.
And now does not this great Rich Worldling begin to wish that he had ever been a Lazarus, rather then a Dives? That he had never been Entrusted with so much of this World's goods, that so he might not now have had so much to reckon for? But to whom much is given, of him there is much to be required.
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That great Sultan that conquered the Christians in the Eastern Countries, and gained the Holy Land from them by his Conquests, was conquered himself soon after by Death,
That great Sultan that conquered the Christians in the Eastern Countries, and gained the Holy Land from them by his Conquests, was conquered himself soon After by Death,
For then his shirt or shroud was put upon the point of a Lance (according to his fore-appointment) and so carried before his Hearse, whilest a plain Priest proclaimed with a loud voice, That Saladine the great Lord and Governour of Asia is dead, and of all his Worldly wealth he carried nothing with him,
For then his shirt or shroud was put upon the point of a Lance (according to his foreappointment) and so carried before his Hearse, whilst a plain Priest proclaimed with a loud voice, That Saladine the great Lord and Governor of Asia is dead, and of all his Worldly wealth he carried nothing with him,
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Yet the great Gainers of this present World, are wont to look so much after this World, which they g•t, that they forget the World to come, which they should look after:
Yet the great Gainers of this present World, Are wont to look so much After this World, which they g•t, that they forget the World to come, which they should look After:
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And by the greatnesse of their gaines in this World, they gaine that Worldly greatnesse, which makes them too great to enter in at the streight gate of that better World;
And by the greatness of their gains in this World, they gain that Worldly greatness, which makes them too great to enter in At the straight gate of that better World;
Unhappy by being discontented, and discontented for being poor. Indeed he hath riches enough, that is contented with the riches that he hath. But alas!
Unhappy by being discontented, and discontented for being poor. Indeed he hath riches enough, that is contented with the riches that he hath. But alas!
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This present World was so small a thing in compare with Alexanders wishes, and the vastnesse of his desires, that he did even sweat to think how his Greatnesse was to be narrowed, and crowded up in it. Aestuat infaelix angusto limite mundi.
This present World was so small a thing in compare with Alexanders wishes, and the vastness of his Desires, that he did even sweat to think how his Greatness was to be narrowed, and crowded up in it. Aestuat infaelix angusto limit mundi.
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as he that hath much, and yet wanteth much more; and that is the condition of the Covetous worldling, He is ever in want. And therefore saith S. Chrysostome, NONLATINALPHABET:
as he that hath much, and yet Wants much more; and that is the condition of the Covetous worldling, He is ever in want. And Therefore Says S. Chrysostom,:
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He doth not command them, but they command him. According to that of Chrysostome, NONLATINALPHABET. The covetous man may be a keeper of mony, but not a commander of it;
He does not command them, but they command him. According to that of Chrysostom,. The covetous man may be a keeper of money, but not a commander of it;
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Now what profit is it to gain and increase that mony, which begetteth and increaseth misery? And if it be so little profit simply to gain the World, certainly there is lesse profit in the gaining of it,
Now what profit is it to gain and increase that money, which begetteth and increases misery? And if it be so little profit simply to gain the World, Certainly there is less profit in the gaining of it,
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concerning which three Circumstances were proposed to be considered. 1. The Nature or Quality. 2. The Number or Quantity. 3. The Relation or Propriety.
Concerning which three circumstances were proposed to be considered. 1. The Nature or Quality. 2. The Number or Quantity. 3. The Relation or Propriety.
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But let me tell you thus much of it, that it is an Heavenly Jewell in a C•binet of Earth, and a Jewel of that worth it is, that not all the Diamonds in the World,
But let me tell you thus much of it, that it is an Heavenly Jewel in a C•binet of Earth, and a Jewel of that worth it is, that not all the Diamonds in the World,
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and shall not the Image of the Immortal King of Kings imprinted in his own Workmanship upon the Heavenly substance of Mans soule, perswade him far more highly to value that?
and shall not the Image of the Immortal King of Kings imprinted in his own Workmanship upon the Heavenly substance of men soul, persuade him Far more highly to valve that?
And the further that any substance be distanced from the nature of a body, the nearer it drawes to the Nature of God; For NONLATINALPHABET; God is a Spirit.
And the further that any substance be distanced from the nature of a body, the nearer it draws to the Nature of God; For; God is a Spirit.
and more Millions of Ages more then the best Arithmetician can ever multiply, yet then he shall be as if he were newly to begin, he hath still and still another for ever to endure miseries.
and more Millions of Ages more then the best Arithmetician can ever multiply, yet then he shall be as if he were newly to begin, he hath still and still Another for ever to endure misery's.
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It was the thought of this, that caused that Right Reverend Parson of Bethlem Parish, devout St Hierome, to renounce this present World, and retire into a Cell or Cave, which he either found,
It was the Thought of this, that caused that Right Reverend Parson of Bethlehem Parish, devout Saint Jerome, to renounce this present World, and retire into a Cell or Cave, which he either found,
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Propter metum Gehennae tali me carceri emancipaveram, as he said himself to Heliodorus. That good old Father was wont to be portraied with a young Lyon by his side, partly to signifie how fiercely he cryed out against the Schismes and Heresies,
Propter metum Gehenna tali me carceri emancipaveram, as he said himself to Heliodorus. That good old Father was wont to be portrayed with a young lion by his side, partly to signify how fiercely he cried out against the Schisms and Heresies,
and partly to signifie that he sometimes roared out for the very disquietnesse of his own heart, at the sight of his own sin, knowing that if his soule must be lost by them, his losse would be intolerable,
and partly to signify that he sometime roared out for the very disquietness of his own heart, At the sighed of his own since, knowing that if his soul must be lost by them, his loss would be intolerable,
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Yet if their soules be sent to Hell to be tormented for their sinnes done in their bodies, their bodies must be sure they also shall be sent to suffer with their soules:
Yet if their Souls be sent to Hell to be tormented for their Sins done in their bodies, their bodies must be sure they also shall be sent to suffer with their Souls:
But whatever become of their Bodies after death, if their Soules be saved when they die, their Bodies also shall be saved at the second coming of our Saviour.
But whatever become of their Bodies After death, if their Souls be saved when they die, their Bodies also shall be saved At the second coming of our Saviour.
The sixth and last Reason to perswade this Merchant, Man, to prize his Soul above the World, may be taken from the consideration of that price which our Saviour paid for the redemption of it.
The sixth and last Reason to persuade this Merchant, Man, to prize his Soul above the World, may be taken from the consideration of that price which our Saviour paid for the redemption of it.
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And was it not very considerable, think you, that the Sonne of God, the welbeloved Sonne of God, the onely begotten Sonne of God, equal to the Father in goodnesse,
And was it not very considerable, think you, that the Son of God, the well-beloved Son of God, the only begotten Son of God, equal to the Father in Goodness,
That he should suffer as many Torments of Hell it self, as might save man from being tormented for ever? Can we think that he, the Sonne of God, begotten of the Father of Wisdome,
That he should suffer as many Torments of Hell it self, as might save man from being tormented for ever? Can we think that he, the Son of God, begotten of the Father of Wisdom,
or rather he knows not what price to make of it, he thinks he can never ask enough, especially if these five Circumstances be coincident with the smalnesse of the Quantity.
or rather he knows not what price to make of it, he thinks he can never ask enough, especially if these five circumstances be coincident with the smallness of the Quantity.
when his own is lost. 2. A man cannot subsist without his Soul, he could not be a Man but for his Soul, it is Soul that makes him so. 3. It was the Lord himself that gave his Soul unto him,
when his own is lost. 2. A man cannot subsist without his Soul, he could not be a Man but for his Soul, it is Soul that makes him so. 3. It was the Lord himself that gave his Soul unto him,
There are Minuta peccata, saith S. Austine, peccadillio's, little sinnes. And there are Peccata conscientiam vastantia, Conscience-wasting sinnes, great offences.
There Are Minute Peccata, Says S. Augustine, peccadillio's, little Sins. And there Are Peccata conscientiam vastantia, Conscience-wasting Sins, great offences.
Many small sinnes may be as heavy as one great sinne, saith S. Austine. And he fitly resembles the losse of a Soule to the losse of a Merchants ship upon the Sea;
Many small Sins may be as heavy as one great sin, Says S. Augustine. And he fitly resembles the loss of a Soul to the loss of a Merchant's ship upon the Sea;
It was so heynous and so heavy a sinne, that it sunk them all to the pit of destruction, the very Earth was not able to bear them with that sinne upon them.
It was so heinous and so heavy a sin, that it sunk them all to the pit of destruction, the very Earth was not able to bear them with that sin upon them.
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And then for Earnest, or in part of payment he puts a penny or a Teston of unlawful gains into the hands of the Covetous man to conclude the Bargaine with him:
And then for Earnest, or in part of payment he puts a penny or a Teston of unlawful gains into the hands of the Covetous man to conclude the Bargain with him:
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before it comes to that, they may be sure to be Arr•sted at the Devils Suit, by that bold, that inexorable, that impartial Serjeant, Death. Executions will be granted out against them;
before it comes to that, they may be sure to be Arr•sted At the Devils Suit, by that bold, that inexorable, that impartial sergeant, Death. Executions will be granted out against them;
and those not of goods onely, nor yet of bodies and goods; but of goods and bodies and soules. And Death's Warrants run very high, Non omittas propter ullam libertatem:
and those not of goods only, nor yet of bodies and goods; but of goods and bodies and Souls. And Death's Warrants run very high, Non omittas propter ullam libertatem:
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For first, the Devils payments will be proved by that Coyn of his, those peeces of Devillisme found in their possessions at the time of their attachments.
For First, the Devils payments will be proved by that Coin of his, those Pieces of Devillism found in their possessions At the time of their attachments.
Think not your selves by the African Promontory, the Cape of good Hope, when ye are very neer the Magillanean Straights. Mistake not those unfortunate Islands neer the Molucco's, for the very Canaries. If you be not yet arrived at Lucians Island of Dreams, doe not dream broadwaking;
Think not your selves by the African Promontory, the Cape of good Hope, when you Are very near the Magillanean Straights. Mistake not those unfortunate Islands near the Molucco's, for the very Canaries. If you be not yet arrived At Lucians Island of Dreams, do not dream broadwaking;
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and lose his own soule? I may not stand to recapitulate the several circumstances of both these Wares, the whole World, and a mans own soule; and so compare them:
and loose his own soul? I may not stand to recapitulate the several Circumstances of both these Wares, the Whole World, and a men own soul; and so compare them:
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but that eternal, àparte post, as some distinguish. The one a matchlesse treasure, the other a worthlesse trifle in comparison. Now ballance these Considerables:
but that Eternal, àparte post, as Some distinguish. The one a matchless treasure, the other a worthless trifle in comparison. Now balance these Considerables:
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and lose that for it, which would make him so for ever, if he did not lose it? Or, what profit is it for a man to gaine that, which he must lose again before he can be happy;
and loose that for it, which would make him so for ever, if he did not loose it? Or, what profit is it for a man to gain that, which he must loose again before he can be happy;
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Is it so then, that the whole World is not to be valued with one Soule? What folly then doe those men shew to the world, that adventure the losse of their Soules for the very Attoms of the world,
Is it so then, that the Whole World is not to be valued with one Soul? What folly then do those men show to the world, that adventure the loss of their Souls for the very Atoms of the world,
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or with an Ahab for a Naboths Vineyard, or with an Achan for a wedge of gold. Many are willing to sell them as Esau did his Birth-right, for a messe of Pottage;
or with an Ahab for a Naboth's Vineyard, or with an achan for a wedge of gold. Many Are willing to fell them as Esau did his Birthright, for a mess of Pottage;
for the bare moitie of his reward of iniquity? Ananias and Sapphira sold themselves for part of that price, that should have been laid at the Apostles feet, Acts 5. A very inconsiderable price.
for the bore moiety of his reward of iniquity? Ananias and Sapphira sold themselves for part of that price, that should have been laid At the Apostles feet, Acts 5. A very inconsiderable price.
And secondly, is it so that the gaining of the whole World is not to be ballanced with the losse of one Soul? What answer or account can those Factors make to their Principal? What can such Malefactors answer unto God Almighty, that have caused the losse of a World of Souls,
And secondly, is it so that the gaining of the Whole World is not to be balanced with the loss of one Soul? What answer or account can those Factors make to their Principal? What can such Malefactors answer unto God Almighty, that have caused the loss of a World of Souls,
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And some Hereticks have thought that all sufferings shall be so in Hell. But dantur gradus in Gloria; there are degrees of Glory in Heaven amongst the Saints,
And Some Heretics have Thought that all sufferings shall be so in Hell. But dantur gradus in Gloria; there Are Degrees of Glory in Heaven among the Saints,
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It hath been the judgment of many Orthodox Divines, that the Authors and the Abettors of the Arrian Heresies had their Torments in Hell increased daily,
It hath been the judgement of many Orthodox Divines, that the Authors and the Abettors of the Arrian Heresies had their Torments in Hell increased daily,
and new ones are blown up daily into blazing-flames, to the great disturbance of Israels peace, and to the destruction of Sions prosperity. The Pulpits are prophaned,
and new ones Are blown up daily into blazing-flames, to the great disturbance of Israel's peace, and to the destruction of Zions Prosperity. The Pulpits Are Profaned,
Is it so, that our Saviour Christ the chief Pastor and Bishop of Souls, hath such an estimate of Souls, that he deems one Soul worth more then all the World? Then let all Bishops and Spiritual Pastors take the greater heed unto those Souls committed by him to their Charges.
Is it so, that our Saviour christ the chief Pastor and Bishop of Souls, hath such an estimate of Souls, that he deems one Soul worth more then all the World? Then let all Bishops and Spiritual Pastors take the greater heed unto those Souls committed by him to their Charges.
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It is reported of S. Austine, that he wept when he entred into Holy Orders: And some have thought those Tears prognosticks or forerunners of his following Troubles in his Office.
It is reported of S. Augustine, that he wept when he entered into Holy Order: And Some have Thought those Tears Prognostics or forerunners of his following Troubles in his Office.
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The first Part of S. Austin's Polemicks doth still attest what bickerings he had with Jewes, and with Pagans; with Fortunatus, and Adimantus, and Faustus, and Felix, and Secundinus, and other Manichean Hereticks;
The First Part of S. Austin's Polemics does still attest what bickerings he had with Jews, and with Pagans; with Fortunatus, and Adamantius, and Faustus, and Felix, and Secundinus, and other Manichean Heretics;
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And the second Part of his Polemicks does abundantly shew his troublesome Conflicts with Parmenian, and Petilian, and Cresconius, and Gaudentius, and Emeritus, and Fulgentius, and other malignant Donatists, and with that pestilent Heretick Pelagius and all his followers.
And the second Part of his Polemics does abundantly show his troublesome Conflicts with Parmenian, and Petilian, and Cresconius, and Gaudentius, and Emeritus, and Fulgentius, and other malignant Donatists, and with that pestilent Heretic Pelagius and all his followers.
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Pelagius was born in Wales, about the time that S. Austine was born in Africa; and the infection of his Heresies as well as others, did spread as far as the Diocesse of Hippo, when Father Austine was Bishop there;
Pelagius was born in Wales, about the time that S. Augustine was born in Africa; and the infection of his Heresies as well as Others, did spread as Far as the Diocese of Hippo, when Father Augustine was Bishop there;
and so he proved to Pelagius. It was by special Providence (as some have thought) that these two were NONLATINALPHABET or Contemporaneans, that so the Antidote might be contemporal to the Poyson,
and so he proved to Pelagius. It was by special Providence (as Some have Thought) that these two were or Contemporaneans, that so the Antidote might be contemporal to the Poison,
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That first of Christian Emperours, Constantine the Great, did think so, when he told the Fathers of the Church at the Nicene Council, that he was NONLATINALPHABET, a Bishop as well as they;
That First of Christian emperors, Constantine the Great, did think so, when he told the Father's of the Church At the Nicene Council, that he was, a Bishop as well as they;
for he is the spiritual Magistrate of God to denounce the evill of Punishment against all the doers of the evill of Sin. And the Magistrate hath another sword of God in his hand,
for he is the spiritual Magistrate of God to denounce the evil of Punishment against all the doers of the evil of Sin. And the Magistrate hath Another sword of God in his hand,
Indeed, there may be some danger in such times as these, for either Magistrates of Ministers to displease the violent many, by discharging of their offices:
Indeed, there may be Some danger in such times as these, for either Magistrates of Ministers to displease the violent many, by discharging of their Offices:
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yea, God himself doth call them so, Psal. 82. 6. And God forbid that they should be like to Idol gods, Which have eyes and see not, ears and hear not, and hands but strike not.
yea, God himself does call them so, Psalm 82. 6. And God forbid that they should be like to Idol God's, Which have eyes and see not, ears and hear not, and hands but strike not.
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Thus the life of Religion is in danger, and must needs be lost, unlesse the Magistrate, with the sword of Justice in his hand, will shew the Justice of that sword,
Thus the life of Religion is in danger, and must needs be lost, unless the Magistrate, with the sword of justice in his hand, will show the justice of that sword,
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And if we lose the worship of God amongst us, must we not look to lose the Lord himself from amongst us? And if we lose him, can we save our selves? Must not our soules be lost,
And if we loose the worship of God among us, must we not look to loose the Lord himself from among us? And if we loose him, can we save our selves? Must not our Souls be lost,
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When our gracious Saviour was upon the earth, his pious zeale for the place of publike worship, did even compel him to whip the prophane Huc•sters out of the Temple.
When our gracious Saviour was upon the earth, his pious zeal for the place of public worship, did even compel him to whip the profane Huc•sters out of the Temple.
I cannot chuse but like and love the choice from him that made it, and say, My lot is faln to •n a faire ground. It is a Text as fitly chosen for these •es as may be.
I cannot choose but like and love the choice from him that made it, and say, My lot is fallen to •n a fair ground. It is a Text as fitly chosen for these •es as may be.
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That inspired Secretary of the Holy Ghost St. Paul, did truly foretell of Evil Times. And truly these Times are as Evill, • any that he did foretell of:
That inspired Secretary of the Holy Ghost Saint Paul, did truly foretell of Evil Times. And truly these Times Are as Evil, • any that he did foretell of:
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Evill they are in respect of S••ings; and worse they are in respect of Sinnes: And ther•• worse they will be also in respect of Sufferings, unlesse •• doe become lesse evill then they are in respect of Sinnes. ••deed most men wonder to see these Times so evill as they •• already:
Evil they Are in respect of S••ings; and Worse they Are in respect of Sins: And ther•• Worse they will be also in respect of Sufferings, unless •• do become less evil then they Are in respect of Sinnes. ••deed most men wonder to see these Times so evil as they •• already:
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It would, it may •• if men would turn themselves. And there is no way to •• away the Times of this most dangerous Phlebotomy, but • turning away from the most damnable flatteries of t•• Times.
It would, it may •• if men would turn themselves. And there is no Way to •• away the Times of this most dangerous Phlebotomy, but • turning away from the most damnable flatteries of t•• Times.
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These are times • incite men to shed Tears gladio oris, with that sword of •• which proceedeth out of his mouth, the keen blade of •• Word, sharper indeed then any two-edged Sword.
These Are times • incite men to shed Tears Gladio oris, with that sword of •• which Proceedeth out of his Mouth, the keen blade of •• Word, sharper indeed then any two-edged Sword.
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Nor ever any People lesse heedfull unto such Prop•• then the English in these Times. No Times did •ver aff•• more Preachers, or fewer Practicers of Repentance then •• Present.
Nor ever any People less heedful unto such Prop•• then the English in these Times. No Times did •ver aff•• more Preachers, or fewer Practicers of Repentance then •• Present.
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•hat better office can a Preacher doe to any People, then •nvert them from their Sins by speaking home unto their •onsciences? And what greater Honour can the People •e to any Preacher,
•hat better office can a Preacher do to any People, then •nvert them from their Sins by speaking home unto their •onsciences? And what greater Honour can the People •e to any Preacher,
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then to hear and believe, and turn at •s preaching to them? NONLATINALPHABET, saith •. Chrysostome: What profit a crews to me from all these ••ie applauses? NONLATINALPHABET, saith he;
then to hear and believe, and turn At •s preaching to them?, Says •. Chrysostom: What profit a crews to me from all these ••ie applauses?, Says he;
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Wherefore turn your ••ves, and live yee. Or in the Text we may observe twice two Considerabl•s. Two Conjunctions, and Two Injunctions. First, two Conjunctions.
Wherefore turn your ••ves, and live ye. Or in the Text we may observe twice two Considerabl•s. Two Conjunctions, and Two Injunctions. First, two Conjunctions.
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The first to joyn the two In••ctions in the Text unto the former Parts of the Chap•• The second, to joyn the latter Injunction in the Text •• the former.
The First to join the two In••ctions in the Text unto the former Parts of the Chap•• The second, to join the latter Injunction in the Text •• the former.
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The two Conjunctions are both Copula••• according to Montanus: But according to our Eng•• Translation, the former is an Illative, the latter only C••lative. The first brings both the Injunctions into the Ch••ter;
The two Conjunctions Are both Copula••• according to Montanus: But according to our Eng•• translation, the former is an Illative, the latter only C••lative. The First brings both the Injunctions into the Ch••ter;
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both are in the Commanding Mood, both Imperatives, NONLATINALPHABET and so they are bo•• translated by S. Hierome, and by our own Translators to• Revertimini, & vivite, saith he:
both Are in the Commanding Mood, both Imperatives, and so they Are bo•• translated by S. Jerome, and by our own Translators to• Return, & vivite, Says he:
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Thus some have taken both parts of the Text as mandatory; And others have taken onely the first part to be mandatory, and the second to be promissory. So that some have taken the last part as an Injunction, and some have taken it as an Invitation; Some as a Precept, and some as a Promise. Let us now take it as both;
Thus Some have taken both parts of the Text as mandatory; And Others have taken only the First part to be mandatory, and the second to be promissory. So that Some have taken the last part as an Injunction, and Some have taken it as an Invitation; some as a Precept, and Some as a Promise. Let us now take it as both;
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As a Precept enjoyning the Life of Grace; and as a Promise of enjoying the Life of Glory. As a Precept requiring a Spiritual life, which is the life of life;
As a Precept enjoining the Life of Grace; and as a Promise of enjoying the Life of Glory. As a Precept requiring a Spiritual life, which is the life of life;
Eternal judgments may be prevented, and temporal judgments may be diverted or turned away, by turning here according to the Text. Wherefore turn your selves, and live ye.
Eternal Judgments may be prevented, and temporal Judgments may be diverted or turned away, by turning Here according to the Text. Wherefore turn your selves, and live you.
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And in that we may note two things very considerable. 1. An Exhortation. 2. An Expostulation. The Exhortation is very passionate; The Expostulation very compassionate. The first in these words;
And in that we may note two things very considerable. 1. an Exhortation. 2. an Expostulation. The Exhortation is very passionate; The Expostulation very compassionate. The First in these words;
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And then (seeing his Exhortation to work but little upon them, though it were pathetical and paraenetical) He falls to expostulate the reason with them:
And then (seeing his Exhortation to work but little upon them, though it were pathetical and paraenetical) He falls to expostulate the reason with them:
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and therefore have exhorted you, and intreated you again and again to turn from your evil wayes, the wayes of sinne, which are the wayes of death. And I have promised to you, that if ye will repent, iniquity shall not be your ruine.
and Therefore have exhorted you, and entreated you again and again to turn from your evil ways, the ways of sin, which Are the ways of death. And I have promised to you, that if you will Repent, iniquity shall not be your ruin.
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And because I see mine Exhortation to be neglected of you, therfore do I come thus home unto you with an Expostulation, to make you sensible of your fault,
And Because I see mine Exhortation to be neglected of you, Therefore do I come thus home unto you with an Expostulation, to make you sensible of your fault,
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and live? Why will ye not be perswaded? why not intreated? why not commanded? Why, can no means, no mercies, no promises, no threatenings prevail with you? Will ye sinne wilfully? will ye die sinfully? And yet will ye say, that it is my will that ye should so doe,
and live? Why will you not be persuaded? why not entreated? why not commanded? Why, can no means, no Mercies, no promises, no threatenings prevail with you? Will you sin wilfully? will you die sinfully? And yet will you say, that it is my will that you should so do,
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Let this then serve as a Caveat to every Sinner, to admonish him to take good heed that he doth not charge God foolishly, and falsely with the impulsive and originall cause of his eternal death.
Let this then serve as a Caveat to every Sinner, to admonish him to take good heed that he does not charge God foolishly, and falsely with the impulsive and original cause of his Eternal death.
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Nefas est Deo ascribere causas peccatorum, & ruinarum omnium, saith S. Austine. It is a funerious crime to fasten the cause of all evils upon God himselfe.
Nefas est God ascribere causas peccatorum, & ruinarum omnium, Says S. Augustine. It is a funerious crime to fasten the cause of all evils upon God himself.
In saying, Have I any pleasure at all that the wicked should dy? He sayes as much as, I have no pleasure at all that the wicked should die? And so he saies very positively in the words before the Text. For I have no pleasure in the death of him that dyeth.
In saying, Have I any pleasure At all that the wicked should die? He Says as much as, I have no pleasure At all that the wicked should die? And so he Says very positively in the words before the Text. For I have no pleasure in the death of him that Dies.
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And shall we still say that he would their death? Or that he would have them wicked, that so they might die? Absit, absit, God forbid that we should harbour such a thought of our most holy God! The truth is, Gods Word in it self is as sure as his Oath;
And shall we still say that he would their death? Or that he would have them wicked, that so they might die? Absit, absit, God forbid that we should harbour such a Thought of our most holy God! The truth is, God's Word in it self is as sure as his Oath;
Yet for our sakes the Oath of God is added to his Word, that we might thereby have NONLATINALPHABET, strong consolation. That we might believe a possibility of repenting;
Yet for our sakes the Oath of God is added to his Word, that we might thereby have, strong consolation. That we might believe a possibility of repenting;
And thus from these words we may inferre these three Conclusions: 1. That we must all Turn. 2. That we must all Turn our selves. 3. That we must all Turn our selves without delay. Wherefore turn your selves.
And thus from these words we may infer these three Conclusions: 1. That we must all Turn. 2. That we must all Turn our selves. 3. That we must all Turn our selves without Delay. Wherefore turn your selves.
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And God (who is a ( jealous God in this particular) is most jealous of those sins which have been our Darlings; for those are most likely to steale away our hearts and turn away our loves from him.
And God (who is a (jealous God in this particular) is most jealous of those Sins which have been our Darlings; for those Are most likely to steal away our hearts and turn away our loves from him.
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It is Sinne that hath been the Impulsive cause of all our hurtful Combustions; and Sinne it is that is the Impedimental cause of all our hopeful Accommodations.
It is Sin that hath been the Impulsive cause of all our hurtful Combustions; and Sin it is that is the Impedimental cause of all our hopeful Accommodations.
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What evil of Suffering is there now amongst us, which the evil of Sinne hath not pulled down upon us? It is Sinne that hath been the Traitor NONLATINALPHABET, both to the King and to the Kingdome;
What evil of Suffering is there now among us, which the evil of Sin hath not pulled down upon us? It is Sin that hath been the Traitor, both to the King and to the Kingdom;
the Troubler of this our Israel. Sinne is the grand Malignant, the great Delinquent: It is Sinne that hurts, and hinders the Great and Gravest Councel of the Kingdome.
the Troubler of this our Israel. Sin is the grand Malignant, the great Delinquent: It is Sin that hurts, and hinders the Great and Gravest Council of the Kingdom.
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whilest their Drinkings, and Swearings, and other sinnes are very treacherous to themselves, and make them as ill as Traitors to their Causes, and to their Companions? The sinnes of each Party do take part with the other Party against the Sinners and their Parties.
whilst their Drinkings, and Swearings, and other Sins Are very treacherous to themselves, and make them as ill as Traitors to their Causes, and to their Sodales? The Sins of each Party do take part with the other Party against the Sinners and their Parties.
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O that every man would take some speedy course to secure himself and all Parties, by seeking out of those most dangerous Malignants that are in his own bosome,
O that every man would take Some speedy course to secure himself and all Parties, by seeking out of those most dangerous Malignants that Are in his own bosom,
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That every man would turn out his own sinnes, and turn them off, and return to the God of peace and mercy, that God might turn away his fierce anger from us all,
That every man would turn out his own Sins, and turn them off, and return to the God of peace and mercy, that God might turn away his fierce anger from us all,
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And this he might be perswaded to do for us, cou'd we be perswaded by him to turn from all our sinnes, and return unto him. Wherefore turn your selves.
And this he might be persuaded to do for us, could we be persuaded by him to turn from all our Sins, and return unto him. Wherefore turn your selves.
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Wherefore turn your selves. Let us search and try our own wayes, and turn again unto the Lord, saith the Prophet Jeremy, Lam. 3. 40. Let us turn our selves;
Wherefore turn your selves. Let us search and try our own ways, and turn again unto the Lord, Says the Prophet Jeremiah, Lam. 3. 40. Let us turn our selves;
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When that great Defection was in the Kingdome of Israel, and both parties had been sorely punished, the lamenting Prophet Jeremy, by inspiration bespake both parties to return together.
When that great Defection was in the Kingdom of Israel, and both parties had been sorely punished, the lamenting Prophet Jeremiah, by inspiration bespoke both parties to return together.
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Let the Children of Israel, and the Children of Judah come together, and weeping seek the Lord their God, Jerem. 50. 4. And the Prophet Hosea's Exhortation return is general.
Let the Children of Israel, and the Children of Judah come together, and weeping seek the Lord their God, Jeremiah 50. 4. And the Prophet Hosea's Exhortation return is general.
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When every Man turneth one, every one turns himself. When every wicked man forsakes his owne wayes, and every unrighteous man his own imaginations, and returne unto the Lord.
When every Man turns one, every one turns himself. When every wicked man forsakes his own ways, and every unrighteous man his own Imaginations, and return unto the Lord.
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As the the Prophet Isaiah exhorteth, Isa. 55. 7. Great complaining there hath been by the Many, against all sorts of Magistrates, both Supreme, and Subordinate.
As the the Prophet Isaiah exhorteth, Isaiah 55. 7. Great complaining there hath been by the Many, against all sorts of Magistrates, both Supreme, and Subordinate.
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When God is angry with a people for their sinnes, he suffers their Ruler, or Rulers to doe something amisse, that so upon the fault of the Magistrate he may take an occasion to punish the multitude.
When God is angry with a people for their Sins, he suffers their Ruler, or Rulers to do something amiss, that so upon the fault of the Magistrate he may take an occasion to Punish the multitude.
If the sufferings of Israel were occasioned by Davids sinning, And Davids sinning were occasioned by the sinnes of Israel, then surely the way for Israel to have turned away their sufferings, had been by turning from their finnes.
If the sufferings of Israel were occasioned by Davids sinning, And Davids sinning were occasioned by the Sins of Israel, then surely the Way for Israel to have turned away their sufferings, had been by turning from their fins.
Let us never give over combating till we have conquered our own corruptions. These are the first, and worst of Enemies, the Makers and Movers of all Enmities.
Let us never give over combating till we have conquered our own corruptions. These Are the First, and worst of Enemies, the Makers and Movers of all Enmities.
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From whence come Wars and fightings amongst you? Come they not hence, even of your Lusts which warre in your Members? saith St. James. Our unruly affections make us all unruly.
From whence come Wars and fightings among you? Come they not hence, even of your Lustiest which war in your Members? Says Saint James. Our unruly affections make us all unruly.
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Caesar was more commended by Cicero for overcomming his own passions to the yeelding of Pardon to Marcellus, then for his greatest Conquests over his other Enemies.
Caesar was more commended by Cicero for overcoming his own passion to the yielding of Pardon to Marcellus, then for his greatest Conquests over his other Enemies.
It is with Hercules to conquer one of the furies of Hell. It was but Inhumanely spoken by Vitellius upon the Death of Otho, as he viewed the Carcasses on the place where they fought the Battail.
It is with Hercules to conquer one of the furies of Hell. It was but Inhumanely spoken by Vitellius upon the Death of Otho, as he viewed the Carcases on the place where they fought the Battle.
Great talking there hath been of Danish Fleets, and other Out-landish Forces But we have more cause to fear our Sea-mens sinnes, and the sinnes of our owne Land. If God be for us, who can be against us? And he will be for us,
Great talking there hath been of Danish Fleets, and other Outlandish Forces But we have more cause to Fear our Seamen's Sins, and the Sins of our own Land. If God be for us, who can be against us? And he will be for us,
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when the Minister said, Give peace in our time, O Lord! the People were wont to answer, Because there is none other that fighteth for us, but onely thou, O. God.
when the Minister said, Give peace in our time, Oh Lord! the People were wont to answer, Because there is none other that fights for us, but only thou, O. God.
Let us not turne, and turne, and turne with every Polypus, and every Proteus, and every fantastical Changeling, which turne to every new Religion, untill they have no Religion left to turne unto.
Let us not turn, and turn, and turn with every Polypus, and every Proteus, and every fantastical Changeling, which turn to every new Religion, until they have no Religion left to turn unto.
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and themselves out of all Religion. There need but these two moving in our turning of our selves. 1. Downwards. 2. Ʋpwards. First, Downwards by Mortification. Secondly, Upwards by Vivification.
and themselves out of all Religion. There need but these two moving in our turning of our selves. 1. Downwards. 2. Ʋpwards. First, Downwards by Mortification. Secondly, Upward by Vivification.
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At what time soever a sinner doth repent him of his sinne from the bottome of his heart, I will put all his wickednesse out of my remembrance, saith the Lord. But observe it well.
At what time soever a sinner does Repent him of his sin from the bottom of his heart, I will put all his wickedness out of my remembrance, Says the Lord. But observe it well.
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yea every houre doth score up many smaller Debts to increase the Totall Summe. So that he who is not able to dischage the debt of his Sins to Day, will the lesse able to unscore a longer sum to Morrow.
yea every hour does score up many smaller Debts to increase the Total Sum. So that he who is not able to dischage the debt of his Sins to Day, will the less able to unscore a longer sum to Morrow.
And to go on in sin at such a time as this, when God hath taken his Rod into his hand, and such a Red as now he hath, can be no lesse then a bidding of utter defiance to him.
And to go on in since At such a time as this, when God hath taken his Rod into his hand, and such a Read as now he hath, can be no less then a bidding of utter defiance to him.
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Some Mariners have sailed so far to the Arctick-Pole - wards, and staid so long in those Northern parts, that their ships have been bewintered in the midst of congealed waters,
some Mariners have sailed so Far to the Arctick-Pole - wards, and stayed so long in those Northern parts, that their ships have been bewintered in the midst of congealed waters,
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NONLATINALPHABET; So Demosthenes to the Athenians, and so say I to you, What Time, or what opportunity doe ye look for better then the present? NONLATINALPHABET,
; So Demosthenes to the Athenians, and so say I to you, What Time, or what opportunity do you look for better then the present?,
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They that deferre their repentance till it be too late to repent, will repent when it is too late, that they did so long deferre their repentance. True repentance is seldome late:
They that defer their Repentance till it be too late to Repent, will Repent when it is too late, that they did so long defer their Repentance. True Repentance is seldom late:
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And it was a good turn for him, that so it was, or he might have come short of Heaven as farre as some other Theeves have done, who never thought of turning themselves to Heaven-wards,
And it was a good turn for him, that so it was, or he might have come short of Heaven as Far as Some other Thieves have done, who never Thought of turning themselves to Heavenwards,
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O, what an happy turn was this for that Penitent Theif! This Turn did set him safe upon the Ladder of Life, the true and living Ladder, which reacheth up from Earth to Heaven:
O, what an happy turn was this for that Penitent Thief! This Turn did Set him safe upon the Ladder of Life, the true and living Ladder, which reaches up from Earth to Heaven:
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This is the day of thy Conversion, and this shall be thy day of Coronation: This day thou art truly humbled, and this day thou shalt be highly exalted.
This is the day of thy Conversion, and this shall be thy day of Coronation: This day thou art truly humbled, and this day thou shalt be highly exalted.
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Christ was brought with both unto the Crosse; but the Crosse could not bring both of them unto Christ. They both came to the death of the Crosse by the same way:
christ was brought with both unto the Cross; but the Cross could not bring both of them unto christ. They both Come to the death of the Cross by the same Way:
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yea Death it self does threaten every man a Mischief in these Times of Evil. And what way is there for any man to turn away these Times of Evil from himself,
yea Death it self does threaten every man a Mischief in these Times of Evil. And what Way is there for any man to turn away these Times of Evil from himself,
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but by turning of himself from the Evils of these Times? Who is it, that doth not even long to see a return of better Times? And who can make any doubt but better Times would yet ere long return to men, would •en but turn themselves to better the Times? The Times grow good,
but by turning of himself from the Evils of these Times? Who is it, that does not even long to see a return of better Times? And who can make any doubt but better Times would yet ere long return to men, would •en but turn themselves to better the Times? The Times grow good,
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But evil Times can never amend, whilest evil Men grow worse and worse, Or whilest they sleep supinely in their Evil. No Times can make some Men to amend or turn themselves:
But evil Times can never amend, whilst evil Men grow Worse and Worse, Or whilst they sleep supinely in their Evil. No Times can make Some Men to amend or turn themselves:
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If that Nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them, saith God himself, Jer. 18. 7, 8. So he dealt with Niniveh; And so he hath often dealt with our Metropolis, and with this whole Nation.
If that nation against whom I have pronounced, turn from their evil, I will Repent of the evil that I Thought to do unto them, Says God himself, Jer. 18. 7, 8. So he dealt with Nineveh; And so he hath often dealt with our Metropolis, and with this Whole nation.
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He is long-suffering to usward, not willing that any should perish, but that all should come to repentance, saith S. Peter, 2 Epist. c. 3. v. 9. Both perishing here,
He is long-suffering to usward, not willing that any should perish, but that all should come to Repentance, Says S. Peter, 2 Epistle c. 3. v. 9. Both perishing Here,
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Euripides brings in Hec•ba crying out amain, NONLATINALPHABET Iam even dead with the very terrors of death• And many in these evil Times have even killed themselves with the feares of being killed.
Euripides brings in Hec•ba crying out amain, Iam even dead with the very terrors of death• And many in these evil Times have even killed themselves with the fears of being killed.
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This is not the way for men to work out their own salvation with feare and trembling, This is not the way to perswade them to give all diligence to make their calling and election sure.
This is not the Way for men to work out their own salvation with Fear and trembling, This is not the Way to persuade them to give all diligence to make their calling and election sure.
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But all in vain it is for Man to expect a blessing from the hands of God, unlesse that he will do what God expecteth at his hands for the procuring of it.
But all in vain it is for Man to expect a blessing from the hands of God, unless that he will do what God Expects At his hands for the procuring of it.
It is Perseverance that crowns Repentance. Turning it is that prepares the way of Living; And Living it is that perfects the work of Turning. We must do the last as well as the first.
It is Perseverance that crowns Repentance. Turning it is that prepares the Way of Living; And Living it is that perfects the work of Turning. We must do the last as well as the First.
The Lord of life, our Saviour Christ was crucified for Paul, and lost his life: But Paul the Servant of Christ was crucified with Christ his Lord, and lived neverthelesse.
The Lord of life, our Saviour christ was Crucified for Paul, and lost his life: But Paul the Servant of christ was Crucified with christ his Lord, and lived nevertheless.
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Some men have lived here the lesse by being crucified for Christ: But others much the more for being crucified with Christ. The great Apostle of the Jewes was crucified for Christ, and dyed:
some men have lived Here the less by being Crucified for christ: But Others much the more for being Crucified with christ. The great Apostle of the Jews was Crucified for christ, and died:
True it is, that the End of Life is ever by Death. And yet it is as true, that Death is not ever at the end of Life. The Apostle dyed before his life was ended.
True it is, that the End of Life is ever by Death. And yet it is as true, that Death is not ever At the end of Life. The Apostle died before his life was ended.
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A living dead man, vivus & crucifixus, Crucifi'd with Christ, and yet alive. I am crucified with Christ, neverthelesse I live, yet not I, but Christ, &c. This Text you see, is full of turnings.
A living dead man, Vivus & Crucifix, crucified with christ, and yet alive. I am Crucified with christ, nevertheless I live, yet not I, but christ, etc. This Text you see, is full of turnings.
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When our Saviour first propounded the Doctrine of Regeneration to Master Nicodemus, that great Ruler of the Jewes, and Master in Israel, it seemed a very Riddle to him,
When our Saviour First propounded the Doctrine of Regeneration to Master Nicodemus, that great Ruler of the Jews, and Master in Israel, it seemed a very Riddle to him,
and such a Riddle, as he neither apprehended, nor beleeved; And therefore his Reply was not by unriddling, but rejecting of it with a NONLATINALPHABET;
and such a Riddle, as he neither apprehended, nor believed; And Therefore his Reply was not by unriddling, but rejecting of it with a;
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How can these things be? It did so puzle his Reason, and so perplex his Faith, that it seemed NONLATINALPHABET, a thing impossible, a thing incredible,
How can these things be? It did so puzzle his Reason, and so perplex his Faith, that it seemed, a thing impossible, a thing incredible,
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What would it have done, if it had beene lapped up in Aenigmaticall Language, like this of Saint Paul? How would it have posed his Mastership, had it beene proposed in the Wonderment of a Riddle, or seeming contradiction? Yet in this Seeming Contradiction, we may plainely see the parts of Saint Pauls Conversion,
What would it have done, if it had been lapped up in Enigmatical Language, like this of Saint Paul? How would it have posed his Mastership, had it been proposed in the Wonderment of a Riddle, or seeming contradiction? Yet in this Seeming Contradiction, we may plainly see the parts of Saint Paul's Conversion,
Neverthelesse I live, there's his Vivification, His New Birth unto Righteousnesse, The quickning of the Second Adam. I an crucified with Christ, there's his putting off of the Old Man, which is corrupt concerning the former Conversation.
Nevertheless I live, there's his Vivification, His New Birth unto Righteousness, The quickening of the Second Adam. I an Crucified with christ, there's his putting off of the Old Man, which is corrupt Concerning the former Conversation.
In the first, there is a true Humiliation, in the second, a reall Reformation; In both together there is a present Change of the State of Nature into the State of Grace. Yea he is so Changed, that he is not himselfe any longer, not the man he was,
In the First, there is a true Humiliation, in the second, a real Reformation; In both together there is a present Change of the State of Nature into the State of Grace. Yea he is so Changed, that he is not himself any longer, not the man he was,
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but • new man, a new Creature, and hence it is, that he saith, I liv•, Yet not I, non amplius ego, not I any longer, not I the same man I was, but another.
but • new man, a new Creature, and hence it is, that he Says, I liv•, Yet not I, non Amplius ego, not I any longer, not I the same man I was, but Another.
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I am crucified with Christ, that is, baptized into the death of Christ, or planted in the likenesse of his Death, which was by crucifixion, that the old Man might be crucified with him, that the sinne of the body, and the Body of sinne might be destroyed, that henceforth I might not serve sinne,
I am Crucified with christ, that is, baptised into the death of christ, or planted in the likeness of his Death, which was by crucifixion, that the old Man might be Crucified with him, that the sin of the body, and the Body of sin might be destroyed, that henceforth I might not serve sin,
Now the Body of Death being thus killed in this holy Apostle, and the spirit of his minde being thus renewed, hee reckons himselfe to •e dead indeed unto sinne,
Now the Body of Death being thus killed in this holy Apostle, and the Spirit of his mind being thus renewed, he reckons himself to •e dead indeed unto sin,
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as Montanus has it, I am crucified with Christ, neverthelesse I live. NONLATINALPHABET, I am Crucified with Christ, theres his Mortification, or the first pat of his Regeneration,
as Montanus has it, I am Crucified with christ, nevertheless I live., I am crucified with christ, theres his Mortification, or the First pat of his Regeneration,
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The crucifixion of our Saviours Body for sinne was a patterne to every one of us as well as to S. Paul, that all wee might learne to crucifie the Body of sinne in our selves.
The crucifixion of our Saviors Body for sin was a pattern to every one of us as well as to S. Paul, that all we might Learn to crucify the Body of sin in our selves.
Hee was one that had the characters of Christs sufferings in his mortified Body, I beare in my Body the markes of the Lord Iesus, saith hee, Galat. 6. 17. conformed to the mysticall Head of the Church in sufferings, Christo concrucifixus, crucified with Christ;
He was one that had the characters of Christ sufferings in his mortified Body, I bear in my Body the marks of the Lord Iesus, Says he, Galatians 6. 17. conformed to the mystical Head of the Church in sufferings, Christ concrucifixus, Crucified with christ;
But why should wee thinke it strange to heare of a Man alive and dead at the same time? Are not all Men living ever so? Is not every Man alwayes dead and living so long as hee is a Man,
But why should we think it strange to hear of a Man alive and dead At the same time? are not all Men living ever so? Is not every Man always dead and living so long as he is a Man,
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and more worthy of praise is hee, that thus killeth the old Man in himselfe, then ever Cleombrotus was, or Cato, or Lucretia, for killing, as they did, themselves;
and more worthy of praise is he, that thus kills the old Man in himself, then ever Cleombrotus was, or Cato, or Lucretia, for killing, as they did, themselves;
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but so had Paul; And Pauls crucifixion was for himselfe rather then his Saviour; yet it was of the sinnes in himselfe, rather then of himselfe in his sinnes.
but so had Paul; And Paul's crucifixion was for himself rather then his Saviour; yet it was of the Sins in himself, rather then of himself in his Sins.
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Christ was crucified for Paul in Body, and Paul for Christ in Minde. Mente orucifixus sum, As Theophilact expounds it, In minde I am crucified with Christ;
christ was Crucified for Paul in Body, and Paul for christ in Mind. Mente orucifixus sum, As Theophilact expounds it, In mind I am Crucified with christ;
Indeed the Crosse is vita justorum, life to the Righteous, but mors infidelium, Death to the Wicked, saith Cassiodorus. The true Believer layes hold of an other, a better Life then this present, as hee parts with this;
Indeed the Cross is vita Justorum, life to the Righteous, but mors Infidels, Death to the Wicked, Says Cassiodorus. The true Believer lays hold of an other, a better Life then this present, as he parts with this;
The wretched, and impenitent unbeliever, by the Crosse of sufferings, or by his sufferings upon the Crosse, does lose even all his stock of Life, and gaineth nothing;
The wretched, and impenitent unbeliever, by the Cross of sufferings, or by his sufferings upon the Cross, does loose even all his stock of Life, and gains nothing;
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The very Remembrance of his grievous sufferings upon the Crosse for their sakes does make make them grieve for his sake, And that's their first Concrucifixion;
The very Remembrance of his grievous sufferings upon the Cross for their sakes does make make them grieve for his sake, And that's their First Concrucifixion;
Non quaeritur in Christianis initium, sed finis, saith S. Gregory, The initiation of Christianity in any man is nothing so remarkable as the consummation of it.
Non Quaeritur in Christianis Initium, sed finis, Says S. Gregory, The initiation of Christianity in any man is nothing so remarkable as the consummation of it.
Alas what is it to begin to be a Christian, unlesse a man goes on to the perfection of Christianity? I meane, what profit is it to be baptized into Christ,
Alas what is it to begin to be a Christian, unless a man Goes on to the perfection of Christianity? I mean, what profit is it to be baptised into christ,
unlesse we keepe him on in our lives, and weare him in our Conversations? Christiani nomen ille frustra sortitur qui Christum minimè imitatur, saith S. Austine, Its a frivolous thing to be a Nominall,
unless we keep him on in our lives, and wear him in our Conversations? Christians Nome Isle frustra sortitur qui Christ minimè imitatur, Says S. Augustine, Its a frivolous thing to be a Nominal,
as those Disciples did which were first called so at Antioch, Act. 11. 26. But those men bely the Name of Christ, saith Gregory Nyssen, that doe nor make their practice of Christianity to answer their profession of it.
as those Disciples did which were First called so At Antioch, Act. 11. 26. But those men belly the Name of christ, Says Gregory Nyssen, that do nor make their practice of Christianity to answer their profession of it.
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S. Basil the Great, and Gregory the Divine, that were like Twinnes of Devotion in the Service of the Church, did both rejoyce that they both were, and were called Christians.
S. Basil the Great, and Gregory the Divine, that were like Twins of Devotion in the Service of the Church, did both rejoice that they both were, and were called Christians.
Restat lucta cum carne, restat lucta cum diabolo, restat lucta cum mundo, still there remaineth many Combates to be maintained against our Ghostly Enemies the world the flesh and the Devil.
Restat Lucta cum Carnem, restat Lucta cum diabolo, restat Lucta cum mundo, still there remains many Combats to be maintained against our Ghostly Enemies the world the Flesh and the devil.
And indeed every Christian is engaged by his Baptisme, to bid defiance unto these, and to fight against them under the Banner of Christs Crosse, to the utmost of his life.
And indeed every Christian is engaged by his Baptism, to bid defiance unto these, and to fight against them under the Banner of Christ Cross, to the utmost of his life.
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The corrupted Principles of Nature opposing the reformed and refined Principles of Grace, and somtimes prevailing to the conquering, to the captivating of this great Apostle, and compelling him to cry NONLATINALPHABET, O wretched man that I am, who shall deliver •• from the body of this death? Rom. 7. 24. Though man be renewed in his mind by the law of Grace,
The corrupted Principles of Nature opposing the reformed and refined Principles of Grace, and sometimes prevailing to the conquering, to the captivating of this great Apostle, and compelling him to cry, Oh wretched man that I am, who shall deliver •• from the body of this death? Rom. 7. 24. Though man be renewed in his mind by the law of Grace,
There was peccatum habitans, sinne dwelling in Paul himselfe, and that sinne made him doe the evill which he hated, and made him leave und one the good he greatly desired.
There was peccatum habitans, sin Dwelling in Paul himself, and that sin made him do the evil which he hated, and made him leave and one the good he greatly desired.
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It is storyed of the Giant Antaeus, the sonne of Neptune by the Earth, that when ever his strength began to faile him, tactu terrae recreabatur, it was recruted,
It is storied of the Giant Antaeus, the son of Neptune by the Earth, that when ever his strength began to fail him, tactu terrae recreabatur, it was recruited,
Natales Comes seekes to verifie this fable by other allusions, but it is most true of the Body of sinne, which is indeed Terrae filius, The sonne of the Earthie part which is in Man. The Old man is of the Earth Earthie.
Natales Comes seeks to verify this fable by other allusions, but it is most true of the Body of sin, which is indeed Terrae filius, The son of the Earthy part which is in Man. The Old man is of the Earth Earthy.
And sinne is the Sonne of the Old Man, and like the Giant Antaeus it reneweth strength by touching of Earth and Earthly things, which maketh it so hard a matter for the Body of sinne to be Mortified by us,
And sin is the Son of the Old Man, and like the Giant Antaeus it Reneweth strength by touching of Earth and Earthly things, which makes it so hard a matter for the Body of sin to be Mortified by us,
I remember a story, which I have read in Neubrigensis, it is of King Henry the Second, who having bequeathed no Land of inheritance to John his fourth and youngest Sonne by Queene Elinor, surnamed him Johannem sine terra, John without Earth or Land to live upon.
I Remember a story, which I have read in Newcastle, it is of King Henry the Second, who having bequeathed no Land of inheritance to John his fourth and youngest Son by Queen Eleanor, surnamed him John sine terra, John without Earth or Land to live upon.
Mans first Birth brings him forth a Sinner, his second brings him forth a Saint: By his first Birth hee is made what hee was not before his Generation; By his Second hee is made againe what hee was not by his First, and yet remaineth what hee was.
men First Birth brings him forth a Sinner, his second brings him forth a Saint: By his First Birth he is made what he was not before his Generation; By his Second he is made again what he was not by his First, and yet remains what he was.
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His Generation made him a Man, His Regeneration makes him more, it makes him a good Man, a Man of God, a Member of Christ. This is that, that this Apostle intended of himselfe in his state of Regeneration,
His Generation made him a Man, His Regeneration makes him more, it makes him a good Man, a Man of God, a Member of christ. This is that, that this Apostle intended of himself in his state of Regeneration,
and I shall beginne this After-noone where I ended in the Fore-noone, that this After-noone I may end with this Text, where in the Forenoone I did beginne.
and I shall begin this Afternoon where I ended in the Forenoon, that this Afternoon I may end with this Text, where in the Forenoon I did begin.
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I was a Blasphemer of his most blessed Name, sed quantum mutatus ab illo? But now how much am I altered from what I was? So changed in my selfe I am, that I cannot say, I am my selfe;
I was a Blasphemer of his most blessed Name, sed quantum mutatus ab illo? But now how much am I altered from what I was? So changed in my self I am, that I cannot say, I am my self;
It is not like the Poets Metamorphoses, where Jupiter transformes himselfe into a Bull, and Diana turnes Actaeon into a Stagg; where the Theban Sisters, the Mineides, are metamorphosed into Batts, Ascalaphus into an Owle, and Aesculapius into a Serpent;
It is not like the Poets Metamorphoses, where Jupiter transforms himself into a Bull, and Diana turns actaeon into a Stag; where the Theban Sisters, the Mineides, Are metamorphosed into Bats, Ascalaphus into an Owl, and Aesculapius into a Serpent;
I live, yet not I, but Christ that liveth in mee, That is, saith Aquinas, tantum Christum habeo in affectu, My love is wholy fixed upon Christ, My delight is onely in him, Ad alia quidem omnia mortuus sum, as saith S. Bernard, to all other things I am as a man that is dead, I minde them not, I looke not after them, I care not for them;
I live, yet not I, but christ that lives in me, That is, Says Aquinas, Tantum Christ habeo in affectu, My love is wholly fixed upon christ, My delight is only in him, Ad Alias quidem omnia Mortuus sum, as Says S. Bernard, to all other things I am as a man that is dead, I mind them not, I look not After them, I care not for them;
Some there be that take the Apostles Mortification, or his Concrucifixion, to relate not onely to the Law in the Members, •ut to the Law of Moses. Or not more to the Law of sinne, then •o the Law of C•remonies. And his vivification by Christ,
some there be that take the Apostles Mortification, or his Concrucifixion, to relate not only to the Law in the Members, •ut to the Law of Moses. Or not more to the Law of sin, then •o the Law of C•remonies. And his vivification by christ,
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And in the Text he tells the Manner how, that so we may not understand him of the life of Nature, but of the life of Grace, qua Christus in fidelibus vivit sua virtute, justitia,
And in the Text he tells the Manner how, that so we may not understand him of the life of Nature, but of the life of Grace, qua Christus in fidelibus vivit sua virtute, justitia,
& vita, saith Hemingius, By which grace of life, or in which life of Grace, our Saviour Christ doth live in all Beleevers by his vertue, and justice and life.
& vita, Says hemingius, By which grace of life, or in which life of Grace, our Saviour christ does live in all Believers by his virtue, and Justice and life.
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as he saith himselfe, John 14. 6. therefore might S. Paul most truly say, Mihi vivere Christus est, To me to live is Christ, Phil. 1. 21. And the life that I •ow live, I live by the faith of the Sonne of God, who loved me,
as he Says himself, John 14. 6. Therefore might S. Paul most truly say, Mihi vivere Christus est, To me to live is christ, Philip 1. 21. And the life that I •ow live, I live by the faith of the Son of God, who loved me,
and gave himselfe for me, as it is in the words immediately after the Text. And the Rule of this my life is not the law of Moses; But the Gospell of Jesus Christ.
and gave himself for me, as it is in the words immediately After the Text. And the Rule of this my life is not the law of Moses; But the Gospel of jesus christ.
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I have most happily found that life, and happinesse, is no where to be found but onely in Jesus Christ, that was crucified for me, to bring me unto life.
I have most happily found that life, and happiness, is no where to be found but only in jesus christ, that was Crucified for me, to bring me unto life.
Dead it was quoad necessitatem, in respect of any necessary observance of it, yet propter vinculum Charitatis & quoad Convenientiam, to avoyd offence and Scandall,
Dead it was quoad necessitatem, in respect of any necessary observance of it, yet propter vinculum Charitatis & quoad Convenientiam, to avoid offence and Scandal,
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I came not to destroy, saith Christ, but to fulfill, Math. 5. 17. Doe we then make voyd the law through faith? saith our Apostle, God forbid, ye we establish the law. Indeed they that are in Christ,
I Come not to destroy, Says christ, but to fulfil, Math. 5. 17. Do we then make void the law through faith? Says our Apostle, God forbid, you we establish the law. Indeed they that Are in christ,
like one that hath Christ living in him, and that can never be, untill the life of Christ be represented in his life, in the manner, or morality of it.
like one that hath christ living in him, and that can never be, until the life of christ be represented in his life, in the manner, or morality of it.
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It is no easie matter for a man to be as this Apostle was, a Mortified Man, Crucified with Christ; But easie it is for a Man to know he is so, if he be so;
It is no easy matter for a man to be as this Apostle was, a Mortified Man, crucified with christ; But easy it is for a Man to know he is so, if he be so;
They doe not observe how it was with Christ, when he was crucified, or with Saint Paul when he was crucified with Christ. They doe not enquire whether it be so with themselves.
They do not observe how it was with christ, when he was Crucified, or with Saint Paul when he was Crucified with christ. They do not inquire whither it be so with themselves.
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and crosses with patience? When our Saviour was reviled, he revlied not againe. When he suffered, he threatned not, but Committed himselfe to him that Judgeth righteously.
and Crosses with patience? When our Saviour was reviled, he revlied not again. When he suffered, he threatened not, but Committed himself to him that Judgeth righteously.
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Doe we doe so? So did S. Paul, Being reviled we blesse, saith he, and being Persecuted we Suffer it, and being defamed we intreate, 1 Corinth. 4. 12, 13. Againe when Christ was crucified he was very pious. Are we so? He prayed for the pardon of his Persecutors;
Do we do so? So did S. Paul, Being reviled we bless, Says he, and being Persecuted we Suffer it, and being defamed we entreat, 1 Corinth. 4. 12, 13. Again when christ was Crucified he was very pious. are we so? He prayed for the pardon of his Persecutors;
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Now how is it with us? How is sin now committed by us? Doe we still sinne with greedinesse? Does sinne still live in us? and we still love to live in sinne? If so, we are not yet concrucified.
Now how is it with us? How is since now committed by us? Do we still sin with greediness? Does sin still live in us? and we still love to live in sin? If so, we Are not yet Concrucified.
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yet we will not be carried every whither about with sinne. There will appeare the power of godlinesse in us Counter-manding the Commanding power of sinne, though it cannot alwayes prevaile.
yet we will not be carried every whither about with sin. There will appear the power of godliness in us Countermanding the Commanding power of sin, though it cannot always prevail.
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Yea Paul himselfe fell short of that Perfection of it, which he wished. Indeed he freed himselfe from Servitude to sinne, though not without much Labour:
Yea Paul himself fell short of that Perfection of it, which he wished. Indeed he freed himself from Servitude to sin, though not without much Labour:
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He fasted, he prayed, he watched, he laboured, he was in wearinesse and painefulnesse, in watchings often, in hunger, and thirst, in fasting often, in cold, and nakednesse.
He fasted, he prayed, he watched, he laboured, he was in weariness and painfulness, in watchings often, in hunger, and thirst, in fasting often, in cold, and nakedness.
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And give all diligence to make our calling and Election sure; we must be NONLATINALPHABET, workers together with God in this most godly worke of Morall Concrucifixion.
And give all diligence to make our calling and Election sure; we must be, workers together with God in this most godly work of Moral Concrucifixion.
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or of the Pharisees believed on him? It seemes it was a thing unlikely, that any such should ever become his Proselites; but unlikely things are brought to passe sometimes,
or of the Pharisees believed on him? It seems it was a thing unlikely, that any such should ever become his Proselytes; but unlikely things Are brought to pass sometime,
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He can make wheate of tares, corn of chaffe, floure of bra•, good of evill, gold of drosse, light of darknesse, life of death, grace of nature, Quidlibet ex quolibet, A Paul of a Saul. This great Apostle was Saul at first, that is, Superbus, proud,
He can make wheat of tares, corn of chaff, flower of bra•, good of evil, gold of dross, Light of darkness, life of death, grace of nature, Quidlibet ex quolibet, A Paul of a Saul. This great Apostle was Saul At First, that is, Superbus, proud,
Of the cheifest of sinners, see one of the choycest of Saints, of a Vessell of dishonour, see now a Vessell of honour, vas electionis, a chosen vessel.
Of the chiefest of Sinners, see one of the Choicest of Saints, of a Vessel of dishonour, see now a Vessel of honour, vas electionis, a chosen vessel.
Of a young Saul that consented to the stoning of that holy Proto-Martyr S. Steven, see now an aged Paul, that converted S•rgius Paulus, Proconsull of Cyprus, and from that changing of him unto Christianity had his own name changed amongst the Christians, from Saul to Paul, as S. Jerome avoucheth.
Of a young Saul that consented to the stoning of that holy Proto-Martyr S. Steven, see now an aged Paul, that converted S•rgius Paulus, Proconsul of Cyprus, and from that changing of him unto Christianity had his own name changed among the Christians, from Saul to Paul, as S. Jerome avoucheth.
The Name of Paul in the oldest holy language soundeth wonderfull, and full of wonder we may be, that ever the Man was changed so in Nam• and Nature. But let us more admire the Power of God,
The Name of Paul in the oldest holy language soundeth wonderful, and full of wonder we may be, that ever the Man was changed so in Nam• and Nature. But let us more admire the Power of God,
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Symbol. sanct. Athan. Mat. 22. 39. Charity is as it were a summary of all the law and especially of the second Table. Diod••. Annot. Rom. 3. 1 John 4. 20.
Symbol. sanct. Athan Mathew 22. 39. Charity is as it were a summary of all the law and especially of the second Table. Diod••. Annot Rom. 3. 1 John 4. 20.
n1. j. np1 np1 crd crd n1 vbz c-acp pn31 vbdr dt n1 pp-f d dt n1 cc av-j pp-f dt ord n1. np1. np1 np1 crd crd np1 crd crd
P. Mart. in 1 Cor. 13. 3. Charitas non est forma fidei intrins•ca, d•citur forma quatenus per illam actus sidei formatur, & persicitur. Aquin. 2. 2. q. 4. ar. 3.
P. Mart. in 1 Cor. 13. 3. Charitas non est forma fidei intrins•ca, d•citur forma quatenus per Illam actus sidei formatur, & persicitur. Aquinas 2. 2. q. 4. Are. 3.
Such bearing is to be accounted false Arms, not worthy to be received, except in some speciall cases. Sir John Ferne. White Shields were accustomed to be bestowed upon Novices in Martiall affaires, (such as we call Fresh-water Souldiers ) to the end they might in future time merit to have them garnished with the titles, and testimonies of their valorous deserts; till such time they were accounted of as inglorious. Guillims Display of Herald•y, Section 2.
Such bearing is to be accounted false Arms, not worthy to be received, except in Some special cases. Sir John Fern. White Shields were accustomed to be bestowed upon novices in Martial affairs, (such as we call Freshwater Soldiers) to the end they might in future time merit to have them garnished with the titles, and testimonies of their valorous deserts; till such time they were accounted of as inglorious. Guillims Display of Herald•y, Section 2.
As soone as he was ordained (as though hee were appointed for this purpose) stoned to death by them that slew the Lord, and for this cause as the first triumphing Martyr of Christ, according to his Name, hee beareth a Crowne. Eusebius l. 2. 1. Acts 7. 55, 56.
As soon as he was ordained (as though he were appointed for this purpose) stoned to death by them that slew the Lord, and for this cause as the First triumphing Martyr of christ, according to his Name, he bears a Crown. Eusebius l. 2. 1. Acts 7. 55, 56.
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Martin. Metaphys. Verum e•t dicere de quavis creatura, quod quamdiu est, creatur à Deo. Durand Manutenentiâ divinâ conservantur. Deus est ubique essentia, sed non suo tam singulari favore quo in Judaea, sic etiam dicitur esse ubique, sed habitaro in sanctis. Pet. Baron in Jonam Praelect. 7.
Martin. Metaphys. Verum e•t dicere de quavis creatura, quod Quamdiu est, creature's à God Durand Manutenentiâ divinâ conservantur. Deus est ubique Essentia, sed non Sue tam singulari favore quo in Judaea, sic etiam dicitur esse ubique, sed habitaro in sanctis. Pet. Baron in Jonam Praelect. 7.
• ivi. lib. 27. Plutarch. in vit. Marcelli. V•ler. Max. l. 1. c. 1. Rosin. Antiquit. Roman l. 2. 18. Gloria virtutem sequitur, ut corpus umbra. Beroaldus in Tusculan. Qu•st.
• ivi. lib. 27. Plutarch. in vit. Marcelli. V•ler. Max. l. 1. c. 1. Rosin. Antiquity Roman l. 2. 18. Gloria virtutem sequitur, ut corpus umbra. Beroaldus in Tusculan. Qu•st.
Mat. 13. 43. Felix qui potuit boni fontem visere lucidum. Boetius de consolat. Philosoph. lib. 3. Met. 12. Quanta erit selicitas? ubi nullum erit malum, null• deerit bonum? S. August. l. 22. de Civit. Dei Equidem beatos existimo, qui •int in bonis nullo adjuncto malo, Cicero, l 5. Tusc. Quaest.
Mathew 13. 43. Felix qui Potuit boni fontem visere lucidum. Boethius de consolate. Philosoph. lib. 3. Met. 12. Quanta erit selicitas? ubi nullum erit malum, null• deerit bonum? S. August. l. 22. de Civit Dei Equidem Beatos existimo, qui •int in bonis nullo adjuncto Malo, Cicero, l 5. Tuscany Question
Non est ibi mors, non est ibi luctus, non est ibi lassitudo, non est infirmitas, non est sames, milla sitis, nullus aestus, nulla corruptio, nulla indigentia, u•lla maestitia, nulla tristitia. A•gust lib. 3. de Symbol.
Non est There mors, non est There Luctus, non est There lassitudo, non est Infirmitas, non est sames, Milla sitis, nullus Aestus, nulla Corruption, nulla Poverty, u•lla maestitia, nulla Tristitia. A•gust lib. 3. the Symbol.
•ullus ibi Diaboli metus, nullae in•idi• daemonum, Terror gebennae procul. Mors neque corporis neque animae sed immortalitatis munere uterque solutus, S. Chrysost. de reparatione lapsi.
•ullus There Diaboli metus, Nullae in•idi• Daemonum, Terror Gebennae procul. Mors neque corporis neque Spirits sed immortalitatis munere Uterque Solutus, S. Chrysostom de reparation Lapsi.
Divitiae si diliguntur, ibi serventur, ubi perire non possunt. Honor si diligi tur, illic habcatur, ubi nemo i dignus honoretur, &c. S. August. Sup. Johan.
Divitiae si diliguntur, There serventur, ubi perire non possunt. Honour si diligi tur, illic habcatur, ubi nemo i Dignus honoretur, etc. S. August. Sup. John.
Intuere coetum non solum ex hominibus, sed ex Angelis, atque Arch-Angelis, Thronis, & Dominationibus, principibus, ac potestatibus convocatum. De Rege a•tem qui borum medius residet dicere vox nulla sufficiet. Effuget omnem Sermonem, atque omnem sensum humanae mentis excedit decus illud, illa pulchritudo, illa virtus, illa gloria, illa magnisicentia. S. Chrysoft. de repara lapsi.
Intuere Coetum non solum ex hominibus, sed ex Angels, atque Arch-Angelis, Thronis, & Dominationibus, principibus, ac potestatibus convocatum. De Rege a•tem qui borum medius residet dicere vox nulla sufficiet. Effuget omnem Sermonem, atque omnem sensum humanae mentis exceedeth decus illud, illa pulchritudo, illa virtus, illa gloria, illa magnisicentia. S. Chrysoft. de repara Lapsi.
Cum •nim ad illam lucem Patris luminum veniemus, nihil in creaturis erit quod nesciamus. Erit & perfecta invicem agnitio. Zegedin. de aeternâ beatitud.
Cum •nim ad Illam lucem Patris Luminum Veniemus, nihil in Creaturis erit quod nesciamus. Erit & perfecta invicem agnitio. Zegedin. de aeternâ Beatitude.
S. Bern. Meditat. cap. 4. Hug. Card. In loc. Ipse est finis omnium d•sideriorum, qui sine fine videbitur, fine fatigatione laudabitur. S. Aug. de Civitate Dei. l. 22. Infinitatemunūquod { que } ens appetit. Jul. Caes. Scal. de subtil.
S. Bern. Meditat cap. 4. Hug. Card. In loc. Ipse est finis omnium d•sideriorum, qui sine fine videbitur, fine fatigatione laudabitur. S. Aug. de Civitate Dei. l. 22. Infinitatemunūquod { que } ens appetit. Jul. Caesar Scal. the subtle.
Quicquid enim amabile aderit, nec desiderabitur quod non aderit. S. Zegedin. loc. Commun. In caelesti beatitudine veraciter sine sine gaudium est, sine aliquo taedio manens aeternitas, & inspectio sola divinitatis efficia ut beatius nil esse possit. Cassio. epist. lib. 2.
Quicquid enim amabile aderit, nec desiderabitur quod non aderit. S. Zegedin. loc. Common. In caelesti Beatitude Veraciter sine sine gaudium est, sine Aliquo taedio manens aeternitas, & Inspectio sola divinitatis efficia ut Beatus nil esse possit. Cassio. Epistle. lib. 2.
Dionys. Carthu. de quat. hom. Nov. Art. 65. Quid enim aliud est Dei Opt. Max. cognitio, at { que } amor ex ea, quam inexplebilis appetitus ad haer•ndi illius infinitati. Jul. Caes. Scalig. de subtil.
Dionys Carthu. de quat. hom. Nov. Art. 65. Quid enim Aliud est Dei Opt. Max. cognitio, At { que } amor ex ea, quam inexplebilis Appetitus ad haer•ndi Illius infinitati. Jul. Caesar Scaliger the subtle.
Lactan Institut. Divin. lib. 3. Maximum ens est maximu• bonum. Pau. Ferrius in Scholas. Orthodoxi specimine. c. 3. Cum forma Dei sit sua bonitas, r•linquitur ut cum Deus v•lt omnia propter se, vel ut quando agit propter se, ideo agat ut res bonitati suae assimulentur. Idem Ibid. Nostros migrantes non amisimus, sed praemisimus. S. August. Epist. ad Italicam.
Lactan Institute. Divine. lib. 3. Maximum ens est maximu• bonum. Pau. Ferrius in Schools. Orthodoxi specimine. c. 3. Cum forma Dei sit sua bonitas, r•linquitur ut cum Deus v•lt omnia propter se, vel ut quando agit propter se, ideo agat ut Rest bonitati suae assimulentur. Idem Ibid Nostros migrantes non amisimus, sed praemisimus. S. August. Epistle ad Italicam.
Nam cum te aeque ac me diligam necesse, est ut summum bonu• assequi, te tanquam me alalterum cupian. Bucherius in Epist. Paraeneric. ad Valerian cognatū suum. 1 Kings 19. 4.
Nam cum te aeque ac me Diligam Necessary, est ut summum bonu• Assequi, te tanquam me alalterum cupian. Bucherius in Epistle Paraeneric. ad Valerian cognatū suum. 1 Kings 19. 4.
Quae dementia est amare pressuras & poenas, & lacrymas mundi? S. Cypr. de Mortal. Egredere anima m•a. S. Hieron. in vit. Hilar. Luke 2. 29. 30. Octogenarius ille ceci•it •lor. Draxel. Zodiac. Christian.
Quae dementia est amare pressuras & poenas, & lacrymas mundi? S. Cyprus the Mortal. go forth anima m•a. S. Hieron. in vit. Hilar. Luke 2. 29. 30. Octogenarius Isle ceci•it •lor. Draxel. Zodiac. Christian.
Londinium senat Navale, vel Ʋrbs navium, &c. Ʋrbes plurimae à navibus nomina tulerunt: uti Naupactus, Naustathmos, Nauplia, &c. Sed ex his nulla meliori jure Navalis nomen sibi assumere possit, quam Londinium nostrum. Tamasi adposita, qui placidissimus rerum in orbe nascentium Mercator, statis horis Oceani aestibus superbus, alveo tuto, praealto, & navium quamlibet magnarum capacissimo, tantas Orientis, & Occidentis opes quotidie in vehit, ut cum Orbis Christiani Emporiis de secunda palma hodie contendat, &c. Camden in Brit. de Middlesex.
London senate Naval, vel Ʋrbs navium, etc. Ʋrbes plurimae à navibus nomina tulerunt: uti Naupactus, Naustathmos, Nauplia, etc. Said ex his nulla meliori jure Navalis Nome sibi Assumere possit, quam London nostrum. Tamasi adposita, qui placidissimus rerum in orbe nascentium Mercator, statis horis Oceani aestibus Superbus, alveo Tutor, praealto, & navium quamlibet magnarum capacissimo, Tantas Orientis, & West Opens quotidie in vehit, ut cum Orbis Christians Emporiis de Secunda Palma hodie contendat, etc. Camden in Brit. de Middlesex.
Ostenditur & quam inutile sit lucrum vitae temporalis im•totius mundi cum perditione animae, & quam irreparabile sit damnum perditionis animae. Jasen in commen. in concor.
Ostenditur & quam inutile sit lucrum vitae temporalis im•totius mundi cum perdition Spirits, & quam irreparabile sit damnum perditionis Spirits. Jasen in come. in Concor.
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Ferdin. Mag•llan. Portuga. rei nauticae peritissimus, impetrata classe 5 navinm à Caesare, an. Dom. 1519. 10 die August. ex Hispali solvit, Canar•as adit, ab iis rectè Brasiliam navigavit. Navis ejus à sociis in Hispaniam ducitur, 6 Septem. 1524. Haec prima suit Navigatio. Drake Id. Decemb. 1577. ex Anglia solvit, toto terrarum orbe circumnavigato, domum redit 4 Kal. Octob. 1580. Tho. Cavendish ex Anglia solvit Jul. 21. 1586. totum terrae ambitum circumnavigavit, & rediit Sept. 15. 1588.
Ferdinand. Mag•llan. Portuga. rei nauticae peritissimus, impetrata class 5 navinm à Caesar, an. Dom. 1519. 10 die August. ex Hispali Solvit, Canar•as adit, ab iis rectè Brasiliam navigavit. Navis His à Sociis in Hispaniam ducitur, 6 September. 1524. Haec prima suit Navigatio. Drake Id. December 1577. ex Anglia Solvit, toto terrarum orbe circumnavigato, domum Redeem 4 Kal. October 1580. Tho. Cavendish ex Anglia Solvit Jul. 21. 1586. totum terrae ambitum circumnavigavit, & Redit Sept 15. 1588.
Those that are learned know, that the government of the Church is neither Popular, nor Aristocratical, but a Monarchie. Of the Universal Church onely Christ is the head and chiefe; and therefore the state of it is Monarchical, &c. Whitgi•ts D•f•nce of the Answer to the Admonision, tract. 17.
Those that Are learned know, that the government of the Church is neither Popular, nor Aristocratical, but a Monarchy. Of the Universal Church only christ is the head and chief; and Therefore the state of it is Monarchical, etc. Whitgi•ts D•f•nce of the Answer to the Admonision, tract. 17.
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Ps. 102. 26, 27. Matth. 5. 18. 2 Pet. 3. 11. 12 Zanch. Miscellaneor. lib. 1. de fine seculi. Nihil •nim est magnum re, quod parvum tempore nec longis dila•ur gaudiis quicquid arcto fine conditur. Eucher. ad Valerianum.
Ps. 102. 26, 27. Matthew 5. 18. 2 Pet. 3. 11. 12 Zanchius Miscellaneor. lib. 1. de fine Seculi. Nihil •nim est magnum re, quod parvum tempore nec longis dila•ur gaudiis quicquid arcto fine conditur. Eucher. ad Valerianum.
Dei insignita imagine, decorata similitudine. St Bern. Medita. de digni•. animae. Mens nostra Dei similis, &c. Gregor. Nyss. disputat. de anima & Resurr.
Dei insignita imagine, decorata Similitude. Saint Bern. Medita. de digni•. Spirits. Mens nostra Dei Similis, etc. Gregory. Nyss. disputeth. de anima & Resurrection.
See the Immortality of the soul discoursed of largely and very learnedly, by Philip of Mornay Lord of Pl•ssie, in the Truenesse of Christ. Religion, c. 14. 15.
See the Immortality of the soul discoursed of largely and very learnedly, by Philip of Mornay Lord of Pl•ssie, in the Trueness of christ. Religion, c. 14. 15.
Non enim quia solvitur compositum, inde etiā necessariò consequitur una cum composito d•ssolvi id quod compositum non est. Greg. Nyssen. disput. de Anim. & Resurr.
Non enim quia solvitur compositum, inde etiā necessariò consequitur una cum composito d•ssolvi id quod compositum non est. Greg. Nyssen. dispute. de Anim. & Resurrection.
In damnatione novissima quāvis homo sentire non desina•, tamen quia sensus ipse nec voluptate suavis, nec quiete salubris, sed do•o•• poenalis est; non immeritò mors est potius appella•a quam vita. S. August.
In damnation novissima quāvis homo sentire non desina•, tamen quia sensus ipse nec voluptate Suavis, nec quiet salubris, sed do•o•• Poenalis est; non immeritò mors est potius appella•a quam vita. S. August.
Quid sacient intime familiares, quales sunt corpus & anima, quae ab ipso utero ita jucundissime vixerint? The spirit may be willing, but the flesh will be loath. Manchest. Al Mond• contemp. mortis.
Quid sacient intime familiares, quales sunt corpus & anima, Quae ab ipso utero ita jucundissime vixerint? The Spirit may be willing, but the Flesh will be loath. Manchester. All Mond• contempt. mortis.
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Multus Corporum Curationi impenditur usus, multum huic operae in spem med•lae datur. Nunquid medicinam anima non m•retur? Etsi varia corpori auxiliae studio tuendae sanitatis adhibentur; sas non est tamen animam velut exclusam jacere, & quasi neglectam morbis suis intabescere atque unam à propriis remediis exulare: immo verè plura animae conserenda sunt, si corpori tanta praestantur. Nam si r•cte quidam carnem famulam, animam verò dominam esse dixerunt; non oportet post•ri•re l•co nos dominam ponere, ac famulam iniquo jure praeferre. Eucherius in Epist. Paraenet. ad Valerianum.
Multus Corporum Curationi impenditur usus, multum huic Opera in spem med•lae datur. Whether medicinam anima non m•retur? Though Varia corpori auxiliae study tuendae sanitatis adhibentur; sas non est tamen animam velut exclusam jacere, & quasi neglectam morbis suis intabescere atque unam à propriis remediis exulare: Immo verè plura Spirits conserenda sunt, si corpori tanta praestantur. Nam si r•cte quidam Carnem famulam, animam verò Dominion esse dixerunt; non oportet post•ri•re l•co nos Dominion ponere, ac famulam iniquo jure praeferre. Eucherius in Epistle Paranet. ad Valerianum.
Totus quidem iste mundus ad unius animae pretium aestimari non potest; non enim pro tolo mundo Deus animam suam dare voluit, quam pro anima humanae dedit. Sublimius ergo animae pretium, quae non nisi sanguine Christi redimi potuit, &c. Agnosce homo, quam nobilis est anima tua, & quam gravia suerunt ejus vulnera, pro quibus necesse suit Christum Dominum vulnerari. Noli ergo vilipendere animae tuae passionem, cui à tanta Majestate tantam vides exhiberi compassionem. S. Bern. Medit.
Totus quidem iste World ad unius Spirits Price Aestimari non potest; non enim Pro tolo mundo Deus animam suam Dare voluit, quam Pro anima humanae dedit. Sublimius ergo Spirits Price, Quae non nisi sanguine Christ redimi Potuit, etc. Agnosce homo, quam nobilis est anima tua, & quam Gravia suerunt His vulnera, Pro quibus Necessary suit Christ Dominum vulnerari. Noli ergo vilipendere Spirits tuae passionem, cui à tanta Majestate Tantam vides exhiberi compassionem. S. Bern. Meditate
For it cost more to redeem their soules; so that he must let that alone for ever. Psal. 49. 8. What shall he give in exchange? Intelligere oportet de anima perdita. Jansen.
For it cost more to Redeem their Souls; so that he must let that alone for ever. Psalm 49. 8. What shall he give in exchange? Intelligere oportet de anima perdita. Jansen.
Si ergo homines totum mundum spernere oportet ne animarum damna patiantur; & propter suam salutem debet quispiam etiam sua lucra contemnere; quàm infidelis est, quàm insipiens est, qui ut alium divitem faciat, animam suam ipse condemnat? Maximè cum & ille non multum adipiscitur, qui usum temporalium rerum accipit• & ille inaestimabilia damna praeferat, qui fructum beatae aeternitatis amittit. Salvianus ad Eccles. Cathol. lib. 3.
Si ergo homines totum Mundum spernere oportet ne animarum Damna patiantur; & propter suam salutem debet quispiam etiam sua lucra contemnere; quàm Infidels est, quàm Insipiens est, qui ut Alium divitem Faciat, animam suam ipse condemnat? Maximè cum & Isle non multum adipiscitur, qui usum Temporalium rerum accipit• & Isle inaestimabilia Damna praeferat, qui Fruit Beatae aeternitatis Amittit. Salvianus and Eccles. Cathol. lib. 3.
1. Reprimendos esse haereticos ab omnibus piis, secundum illam vocationem, & potestatem, quam acceperunt à Deo, satis apparet ex naturâ rei: quia omnes pii ad militiam Christianam vocantur ut in suis stationibus opponant sese singuli regno tenebrarum. 2. Magistratus locus, & officium postulant, ut reprimat improbos turbatores gladio, vel potestate publicâ, & externa si opus fuerit. 3. Si igitur Haeretici sint manifesti, & publicè noxii, debent à Magistratu publica potestate coerceri. Amesius de Conscien. lib. 4. cap. 4. qu. 6.
1. Reprimendos esse haereticos ab omnibus piis, secundum Illam vocationem, & potestatem, quam acceperunt à God, satis Appears ex naturâ rei: quia omnes pii ad militiam Christianam vocantur ut in suis stationibus opponant seize Singuli regno tenebrarum. 2. Magistratus locus, & officium postulant, ut reprimat Improbos turbatores Gladio, vel potestate publicâ, & External si opus fuerit. 3. Si igitur Haeretici sint manifesti, & publicè noxii, debent à Magistratu Public potestate coerceri. Ames de Conscience. lib. 4. cap. 4. queen. 6.
Surely the Parliament was very sensible of this, when the Article for exterpation of Popery, Superstition, Heresie, Schisme, Prophanesse, &c. was put into the Covenant, and when the Ordinance for that day of Humilition, March 10. 1646. for the suppressing of Errours, Heresies, and Blasphemies, was made:
Surely the Parliament was very sensible of this, when the Article for extirpation of Popery, Superstition, Heresy, Schism, Profaneness, etc. was put into the Covenant, and when the Ordinance for that day of Humilition, March 10. 1646. for the suppressing of Errors, Heresies, and Blasphemies, was made:
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Acts 18. 17. Sine zelo nec Religio conservari, & propagarii nec tentationes vel spei, vel metus superari possunt. Videlius de Prudent. Ver. Eccles. l. 1. c. 3.
Acts 18. 17. Sine Zeal nec Religio conservari, & propagarii nec temptations vel Spei, vel metus superari possunt. Videlius the Prudent. Ver. Eccles. l. 1. c. 3.
Levit. 19. 30. Psal. 93. 5. The Parliament hath done the Lords Day right by that Ordinance April 6. 1644. for the strict observance of the Day. John 2. 14, &c. Si quis domum Dei contemptibilem esse, & conventus qui in ea c•lebrantur, Anathema sit. Carranza Concil. Gangr. Can. 5.
Levit. 19. 30. Psalm 93. 5. The Parliament hath done the lords Day right by that Ordinance April 6. 1644. for the strict observance of the Day. John 2. 14, etc. Si quis domum Dei contemptibilem esse, & conventus qui in ea c•lebrantur, Anathema fit. Carranza Council. Gangra. Can. 5.
•cut verum est quod sum vita per essentiam, it a verum est quod nolo mortem impii, &c. Nicho. de Lyra ad locum. Psal. 89. 35. Gen. 17. 1. Luke 1. 73. Numb. 20. 12. Exod. 14. 11. Psal. 50. 21. Ezek. 18. 25, 29. Psal. 78. 19, 20
•cut verum est quod sum vita per essentiam, it a verum est quod nolo mortem Impious, etc. Nicholas de Lyra ad locum. Psalm 89. 35. Gen. 17. 1. Luke 1. 73. Numb. 20. 12. Exod 14. 11. Psalm 50. 21. Ezekiel 18. 25, 29. Psalm 78. 19, 20
Gen. 3. 4. Durum est cum non tantum tribuamus Deo, quantum diabolo. Vincent. An non hac ratione Deum in animo tuo perstringis mendacii, qui verbo quidem dicat te velle servare, &c. interim tamen licet tu velis in Christum credere ipse tamen nolit. Zanch. de natur. Dei l. 5. Numb. 23. 19. Rom. 3. 4. 2 Cor. 1. 20. Hebr. 6. 18. 1 John. 3. 3.
Gen. 3. 4. Durum est cum non Tantum tribuamus God, quantum diabolo. Vincent. an non hac ratione God in animo tuo perstringis Mendaciously, qui verbo quidem dicat te velle servare, etc. interim tamen licet tu velis in Christ Believe ipse tamen nolit. Zanchius de Nature. Dei l. 5. Numb. 23. 19. Rom. 3. 4. 2 Cor. 1. 20. Hebrew 6. 18. 1 John. 3. 3.
Prov. 21. 1. They are still in the hand of Gods powerful providence, though he permits the Devil to have a hand and power over them. Dr Jermin Paraphrastick Meditations upon the Proverbs.
Curae 21. 1. They Are still in the hand of God's powerful providence, though he permits the devil to have a hand and power over them. Dr Jermin Paraphrastic Meditations upon the Proverbs.
Jam. 4. 1. Pugna, ut sit in animo hominis paena peccati est, ex primo homine in omnes filios propagata: ut qui noluit cum Deo esse unitus, esset in semetipso divisus: & qui imperanti Dom ino noluit esse subjectus, sibi ipsirebellis at { que } contrarius esset. Isidorus de Summo bono, l. •. cap. 26.
Jam. 4. 1. Pugna, ut sit in animo hominis paena peccati est, ex primo homine in omnes Sons propagata: ut qui noluit cum God esse unitus, esset in semetipso divisus: & qui imperanti Dom Into noluit esse Subjectus, sibi ipsirebellis At { que } contrarius esset. Isidorus de Summo Bono, l. •. cap. 26.
Poenitentia est quaedam doloris vindicta, puniens in se quod se dolet commisisse. St August. Poenitentia, quasi paenae tentio. Guido de Monte Rocherii in Manipulo Curatorum.
Penitence est quaedam doloris Vindictae, puniens in se quod se Dolet commisisse. Saint August. Penitence, quasi Paenae tentio. Guido de Monte Rocherii in Manipulo Curatorum.
Rationis humanae in mysteriis regni dei caecitas in Nicodemo apparet, cui omnia ista, quae de regeneratione proponuntur, absurda apparent. Theodoricus in Analys. Evangel. Domin. Trinit. 1 Cor. 15. 45.
Rationis humanae in mysteriis Regni dei caecitas in Nicodemo Appears, cui omnia ista, Quae de regeneration proponuntur, absurda apparent. Theodoricus in Analysis. Evangel. Domini. Trinity. 1 Cor. 15. 45.
Luk. 23. 42, 43 Non dicit in die judicii, cum justis ad dextram te locabo. Non ait, post aliquot annos Purgatorii ad refrigerium te perducā. Non post aliquot menses vel dies te consolabor; Sed hodie, &c. Bellar. de sept. verb. • Christ. in cru. prolat. Si quis vel historias legat, vel cursus quotidianos observat, inveniet profecto rarissimos fuisse qui de hoc mundo exierint, cum per totum vitae suae cursum perdite vixerint. Bellar. de sept. verb. • Christo in cruce prolat. lib. 5. cap. 5. Psal. 9. 17.
Luk. 23. 42, 43 Non dicit in die Judicii, cum justis ad Dextram te locabo. Non ait, post aliquot annos Purgatory ad refrigerium te perducā. Non post aliquot menses vel dies te consolabor; Said hodie, etc. Bellar de Sept. verb. • christ. in cru. prolat. Si quis vel historias legate, vel cursus quotidianos Observation, inveniet profecto rarissimos Fuisse qui de hoc mundo exierint, cum per totum vitae suae Cursum perdite vixerint. Bellar de Sept. verb. • Christ in Cruce prolat. lib. 5. cap. 5. Psalm 9. 17.
Erasmi Adag. Qui arripit occasionem rei conficiendae, dum illa sese offert, ille sapit; qui negligit, desipil. Cornel. à Lap. in Prov. c. 10. Psal. 95. 7. Heb. 3, 7. 8, 15.
Erasmi Adag. Qui arripit occasionem rei conficiendae, dum illa seize offered, Isle sapit; qui negligit, desipil. Cornelius. à Lap. in Curae c. 10. Psalm 95. 7. Hebrew 3, 7. 8, 15.
Do therefore the work of the day in die suo. No man can promise himself a morrow. Deferring as well as presuming makes many implicite Atheists. Manchest. Contemp. mortis & immortal.
Do Therefore the work of the day in die Sue. No man can promise himself a morrow. Deferring as well as presuming makes many implicit Atheists. Manchester. Contempt. mortis & immortal.
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Ego & ante mortem prae malis sum mortua. Eras. Some pleasant their lives, as if the world should alwayes laugh upon them. Quāvis p•jor est mundus cum blanditur, quam cum indignatur. Manchest. Al Mondo's Cont. Mortis & Jmmortal. Sueton. de vita Tiberii. Si salvabor salvabor. Si praedestinatus sum, nulla peccata poterunt mihi regnum coelorū auferr•: Si praescitus, nulla opera mihi illud valebunt conferre. Heisterbach. l. 1. de memor. Hist. c. 27. VVe are instruments, though not causes of our own salvation. VVe bring nothing for it, but something to it; Nothing worth it, but somthing with it. Dr. Donne.
Ego & ante mortem Prae malis sum Mortua. Eras. some pleasant their lives, as if the world should always laugh upon them. Quāvis p•jor est World cum blanditur, quam cum indignatur. Manchester. All Mondo's Cont. Mortis & Jmmortal. Suetonius de vita Tiberii. Si salvabor salvabor. Si praedestinatus sum, nulla Peccata poterunt mihi Kingdom coelorū auferr•: Si praescitus, nulla opera mihi illud valebunt confer. Heisterbach. l. 1. de memor. Hist. c. 27. We Are Instruments, though not Causes of our own salvation. We bring nothing for it, but something to it; Nothing worth it, but something with it. Dr. Donne.
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In vain do men call to Heaven for help, when they withstand the help of Heaven. Many do invoke it, and yet do hinder it: They require help from others, and abandon themselves; and by their deeds, contrarying their words, they shew, not to have desired what they have intreated; and to have intreated, that they might not be heard. Malvez. Romul. & Tarq. translated by the Earl of Monmouth.
In vain do men call to Heaven for help, when they withstand the help of Heaven. Many do invoke it, and yet do hinder it: They require help from Others, and abandon themselves; and by their Deeds, contrarying their words, they show, not to have desired what they have entreated; and to have entreated, that they might not be herd. Malvez. Romul. & Tarq translated by the Earl of Monmouth.
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Virgo & Mater, utiq•e & admirabilis, & singularis, a seculo non est auditum quod virgo esset, quae p•perit: & Mater esset, quae virgo permanfit. S. Bernard. Ser. 10. Isaiah 9. 6.
Virgo & Mater, utiq•e & admirabilis, & singularis, a seculo non est auditum quod virgo esset, Quae p•perit: & Mater esset, Quae virgo permanfit. S. Bernard. Ser. 10. Isaiah 9. 6.
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Quid enim tibi prodect, vocari quod non es, & nomen usurpare alienum? sed si Christianum te esse delectat, quae Christianitatis sunt gere. S. August. de doctrinâ Christianâ.
Quid enim tibi prodect, vocari quod non es, & Nome usurpare Alienum? sed si Christian te esse delectat, Quae Christianitatis sunt gere. S. August. de doctrinâ Christianâ.
A Christo Christiani & •umus & •uncupamur. Athan. Orat. 2. contr. Arian. Gregor. Nyss. de profes. Christianor. S. Cypr. de 12. abusionib. Greg. Naz. in Orat. funebri de S. Basilio.
A Christ Christians & •umus & •uncupamur. Athan Orat 2. Contr. Arian. Gregory. Nyss. de profess. Christian. S. Cyprus the 12. abusionib. Greg. Nazareth in Orat funebri the S. Basilio.
Revel. 2. 10. Mysterium hoc geritur in Christianis sacramentaliter, & efficaciter. Sacramentaliter in Baptismo, efficaciter in ipsa veteris nostri hominis mortificatione, & vitae novitate. Musculus. Dicendo, simul cum Christo crucifixus sum, Baptismum tecte significat, di••do, Vivo autem jam non ego, sequemē vitae rationē significat, per quam mortificantur membra. S. Chrys. in loc.
Revel. 2. 10. Mysterium hoc geritur in Christianis sacramentaliter, & efficaciter. Sacramentaliter in Baptismo, efficaciter in ipsa veteris Our hominis mortification, & vitae Novitiate. Musculus. Dicendo, simul cum Christ Crucifix sum, Baptism tecte significat, di••do, Vivo autem jam non ego, sequemen vitae rationē significat, per quam mortificantur membra. S. Chrys. in loc.
Semper in nobis, dum vivimus, peccati Adami nōnullae reliquiae manent. Si enim ista semina sic omnino clui possit, ut nullae in nobis restarent sordes vitiorum, nec Paulus de leg• membrorum mortis { que } corpore conquestus fuisset, nec nos assidua spiritus renovatione opus haberemus. Whitak. ••. 1. li. 8.
Semper in nobis, dum vivimus, peccati Adam nōnullae reliquiae manent. Si enim ista semina sic Omnino clui possit, ut Nullae in nobis restarent sordes Vitiorum, nec Paulus de leg• Members mortis { que } corpore Complaints fuisset, nec nos assidua spiritus renovation opus haberemus. Whitaker. ••. 1. li. 8.
Antaeus gigas ex terrae filiis cum Hercule congredi••s ut deprehensus est ex telluris tactu vires excrescere Volatera. Paralipom. Nat. Comes Mytholog. l. 7. c. 1. 1 Cor. 15. 47.
Antaeus gigas ex terrae filiis cum Hercules congredi••s ut deprehensus est ex Telluris tactu vires excrescere Volatera. Chronicles. Nat. Comes Mythology. l. 7. c. 1. 1 Cor. 15. 47.
Q ippe ex Alienora quondam Francorum Regina susceptis 4 siliis, Henricum natu majorem Regni Anglici, & Ducatus Normanici, cum Andegavensi Comitatu successorem relinq•cre, Richardum vero Aquitaniae, & Galfridum Britanniae praesicere cogitabat: quartum natu minimum Joannem sine terra cognominans, &c. Gulielm. Neubrigen. lib. 2. c. 18.
Q ippe ex Alienora quondam Francorum Regina susceptis 4 siliis, Henricum Natu majorem Regni Anglici, & Ducatus Normanici, cum Andegavensi Comitatu successorem relinq•cre, Richardum vero Aquitaniae, & Galfridum Britanniae praesicere cogitabat: quartum Natu minimum Joannem sine terra cognominans, etc. William. Neubrigen. lib. 2. c. 18.
Duo sunt Martyrii genera, unum in habitu, alterum in actu, &c. P•imasius in c. 7. & in c. 11. Apocalyp. Josua. 9. 21. Carranza in Sum. Concilior. Apostolor. Canon. 23, 24. Concil. Nicaen. Can. 1. Concil. Arelaten. Can. 7.
Duo sunt Martyr genera, Unum in habitu, alterum in Acts, etc. P•imasius in c. 7. & in c. 11. Apocalypse. Joshua. 9. 21. Carranza in Sum. Concilior. Apostle. Canon. 23, 24. Council. Nicene. Can. 1. Council. Arelaten. Can. 7.
Dixit se mortuū legi ut Deo vivat. Nunc quomodo Deo vivat exprimit. Ne quis s•spicetur illud intelligendum esse de vita naturae, quod de vita gratiae intelligi debet. Hemingius in Locum. Aquinas in Locum.
Dixit se mortuū Legi ut God vivat. Nunc quomodo God vivat Expresses. Ne quis s•spicetur illud intelligendum esse de vita naturae, quod de vita Gratiae intelligi debet. hemingius in Locum. Aquinas in Locum.
Gal. 3. 11. Rom. 3. 28. Cermoniae legis ante Christum nec Mortuae e•ant, nec Mortiferae, post promulgationem Evangelii, & Mortuae, & Mortif•rae, inter passionem Christi, & promulgationem mortuae, sed non mortiferae. S. Aug. Epist. 19 Tom 2. Mat. 11. 13. Mark. 1 19. Luk. 3. 21.
Gal. 3. 11. Rom. 3. 28. Cermoniae Legis ante Christ nec Mortuae e•ant, nec Mortiferous, post promulgationem Evangelii, & Mortuae, & Mortif•rae, inter passionem Christ, & promulgationem mortuae, sed non Mortiferous. S. Aug. Epistle 19 Tom 2. Mathew 11. 13. Mark. 1 19. Luk. 3. 21.
Lupii •xuit subito, induitque agnum. Geor. Abbot. Cantua. Archie. de fuga in perse. Linus de Passione Pauli. Mat. 3. 9. See Archb. Abbot in his six Questions determin'd at Oxford at the beginning of the 5. De sug • in persecutione. Acts 13. 9. Saul, abutens, vel abusivum eorum. Philo. Interpr. Arquirius in Dictionario Theologico. Eucherius de Nomin. Hebraic. 1 Cor. 15. 9. Paulus, mirabilis, vel electus. S. Hieronim. Arquirius. Theolo. Dictio. John 22. 27. 1 Tim. 1. 15. Acts 9. 15. Acts 8. 1. Philem. 9. Acts. 13. 7. S. Hieronim. de claris Scriptorib.
Lupii •xuit subito, induitque Agnum. George Abbot. Cantua. Archie. de fuga in pierce. Linus the Passion Pauli. Mathew 3. 9. See Archbishop Abbot in his six Questions determined At Oxford At the beginning of the 5. De sug • in persecution. Acts 13. 9. Saul, abutens, vel abusivum Their. Philo Interpret. Archirius in Dictionary Theological. Eucherius de Nomin. Hebraic. 1 Cor. 15. 9. Paulus, mirabilis, vel Electus. S. Hieronim. Archirius. Theolo. Dictio. John 22. 27. 1 Tim. 1. 15. Acts 9. 15. Acts 8. 1. Philemon 9. Acts. 13. 7. S. Hieronim. de Claris Scriptorib.
