A sermon preached at the publique fast the eighth of March, in St Maries Oxford, before the great assembly of the members of the honourable House of Commons there assembled. By Gryffith Williams L. Bishop of Ossory: and published by their speciall command.
the first word, that the eternall word, after so many ages of silence uttered forth, was, Let there be light; light that giveth life to all colours, that is the mother of all beauties, which hath no positive contrary in nature, which maketh all things manifest, to the detestation of all evill, and the crowning of every good, and which is a creature so beloved of the Creator, that he calleth himselfe by this name, saying, NONLATINALPHABET;
the First word, that the Eternal word, After so many ages of silence uttered forth, was, Let there be Light; Light that gives life to all colours, that is the mother of all beauty's, which hath no positive contrary in nature, which makes all things manifest, to the detestation of all evil, and the crowning of every good, and which is a creature so Beloved of the Creator, that he calls himself by this name, saying,;
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And yet the fight, by which we partake of all the benefits of the light, and without which the light will availe us nothing, nor yeeld us any comfort, as good old Toby sheweth, saying, Quale gaudium est mihi qui in tenebris sedeo? is but one sense, and but scarce the fifth part of the happinesse of the sensitive creature;
And yet the fight, by which we partake of all the benefits of the Light, and without which the Light will avail us nothing, nor yield us any Comfort, as good old Toby shows, saying, Quale gaudium est mihi qui in tenebris Sedeo? is but one sense, and but scarce the fifth part of the happiness of the sensitive creature;
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a small thing, in respect of that most invaluable good, which is termed life, and which is of more worth to every living creature, then is all the world;
a small thing, in respect of that most invaluable good, which is termed life, and which is of more worth to every living creature, then is all the world;
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Therefore, as the greatest threatning that God laid upon Adam, to deterre him from Rebellion, and to detaine him within the compasse of his obedience, was, In the day that thou eatest thereof thou shalt die the death;
Therefore, as the greatest threatening that God laid upon Adam, to deter him from Rebellion, and to detain him within the compass of his Obedience, was, In the day that thou Eatest thereof thou shalt die the death;
Which sheweth how detestable, beyond my ability of expression, are those bloud thirsty men, that so maliciously and wickedly doe hunt after the life of man,
Which shows how detestable, beyond my ability of expression, Are those blood thirsty men, that so maliciously and wickedly do hunt After the life of man,
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no wayes like that good God, which made not death, nor desireth the death of any sinner, much lesse the destruction of the righteous; nor yet like Alexander, that knew not God, yet knew this, that when his mother Olympias, that was a bloudy woman, lay hard upon him, to kill a certaine innocent person,
no ways like that good God, which made not death, nor Desires the death of any sinner, much less the destruction of the righteous; nor yet like Alexander, that knew not God, yet knew this, that when his mother Olympias, that was a bloody woman, lay hard upon him, to kill a certain innocent person,
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answered her most wisely, Good mother aske for that, some other reward and recompence, because the life of man is so deare, that no benefit can countervaile it,
answered her most wisely, Good mother ask for that, Some other reward and recompense, Because the life of man is so deer, that no benefit can countervail it,
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What shall we say then to those NONLATINALPHABET, that when their owne most gracious King doth so often sollicite for peace, do still make them ready for battaile, and have taken away the lives of so many thousands of men? truly,
What shall we say then to those, that when their own most gracious King does so often solicit for peace, do still make them ready for battle, and have taken away the lives of so many thousands of men? truly,
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if they are not NONLATINALPHABET, yet certainly they are the sonnes of Apollyon, the children of the destrayer, that without speedy repentance can receive no better reward then damnation.
if they Are not, yet Certainly they Are the Sons of Apollyon, the children of the destrayer, that without speedy Repentance can receive no better reward then damnation.
But as life is the sweetest and the most excellent of all things that are in this world, so death (saith the Philosopher) est omnium terribilium terribilissimum; because this bringeth our yeares to an end, finisheth our dayes, and puts a period to all our joyes; and though there is but one way of life for all men,
But as life is the Sweetest and the most excellent of all things that Are in this world, so death (Says the Philosopher) est omnium Terrible terribilissimum; Because this brings our Years to an end, finisheth our days, and puts a Period to all our Joys; and though there is but one Way of life for all men,
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For, the Citie that went out by a thousand shall leave a hundred, Vers. 3. and that which went out by an bundred shall leave ten to the house of Israel, that is,
For, the city that went out by a thousand shall leave a hundred, Vers. 3. and that which went out by an bundred shall leave ten to the house of Israel, that is,
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as Remigius and Hugo say, the Israelites shall be so plagued by the Assyrians, as well in the three yeares siege of Samaria, as also before and after the same, by the sword, famine, and the pestilence, which, Sicut unda sequitur undam, doe ever follow like Jobs messengers, one in the heele of another, the sword alwayes bringing famine, and the famine producing pestilence, so that almost all shall be consumed,
as Remigius and Hugo say, the Israelites shall be so plagued by the Assyrians, as well in the three Years siege of Samaria, as also before and After the same, by the sword, famine, and the pestilence, which, Sicut unda sequitur undam, do ever follow like Jobs messengers, one in the heel of Another, the sword always bringing famine, and the famine producing pestilence, so that almost all shall be consumed,
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And as the Poet saith, all that we do see, say, we are appointed to be destroyed, and destined unto death; when as S. Bernard saith, Quos fugere seimus, ad quos nescimus;
And as the Poet Says, all that we do see, say, we Are appointed to be destroyed, and destined unto death; when as S. Bernard Says, Quos Fugere seimus, ad quos nescimus;
and therefore, as our Prophet saith, Wailing is in all streets, they say in all highwayes, alas, Amos 5.16. alas, and they call the husbandman to mourning, and such as are skilfull of lamentation to wayling.
and Therefore, as our Prophet Says, Wailing is in all streets, they say in all highways, alas, Amos 5.16. alas, and they call the husbandman to mourning, and such as Are skilful of lamentation to wailing.
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Yet seeing the sword is the sword of the Lord, and it is the Lord that calleth for famine, and the pestilence is the scourge of God, which he sendeth amongst us, as our Prohet saith;
Yet seeing the sword is the sword of the Lord, and it is the Lord that calls for famine, and the pestilence is the scourge of God, which he sends among us, as our Prophet Says;
and the God of all comfort, to them that feare him, as well as the God of justice to render vengeance to them that offend him, hath the suppling oyle of mercy,
and the God of all Comfort, to them that Fear him, as well as the God of Justice to render vengeance to them that offend him, hath the suppling oil of mercy,
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if we would, preserve our life; and though I confesse the Physitians are very usefull, and to be honoured, as the Scripture speaketh, to be sought after, especially in the times of ficknesse and mortality;
if we would, preserve our life; and though I confess the Physicians Are very useful, and to be honoured, as the Scripture speaks, to be sought After, especially in the times of sickness and mortality;
yet I am sure that neither Hippocrates, nor Galen, nor all the Schoole of Salerne, the whole Colledge of Physitians shall ever be able to proscribe a potion, so pretious and so powerfull to preserve your life, as I shall declare unto you;
yet I am sure that neither Hippocrates, nor Galen, nor all the School of Salerne, the Whole College of Physicians shall ever be able to proscribe a potion, so precious and so powerful to preserve your life, as I shall declare unto you;
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wherein I desire you to observe, 1. A Precept; the best worke that you can doe, Seeke the Lord. 2. A Promise; the best reward that you can desire, And you shall live.
wherein I desire you to observe, 1. A Precept; the best work that you can do, Seek the Lord. 2. A Promise; the best reward that you can desire, And you shall live.
and so all miseries and mischeifes, fire and brimstone, storme and tempest, warres, famines, plagues and all evills, must be the lot of them that lost the love of God, but then you must consider. 1. The cause for which the Lord departeth from us.
and so all misery's and mischiefs, fire and brimstone, storm and tempest, wars, famines, plagues and all evils, must be the lot of them that lost the love of God, but then you must Consider. 1. The cause for which the Lord departeth from us.
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and as the Prophet sheweth, this makes the seperation betwixt God and all the children of Adam: for your iniquities have seperated betweene you and your God,
and as the Prophet shows, this makes the separation betwixt God and all the children of Adam: for your iniquities have separated between you and your God,
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for what adulterer is so impure, but that his conscience will tell him, especially at some time or other, that chastity is better then his sensuality? What drunkard is so besotted,
for what adulterer is so impure, but that his conscience will tell him, especially At Some time or other, that chastity is better then his sensuality? What drunkard is so besotted,
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but that his heart will tell him, especially when he is sober, that sobriety is better then surfeting and drunkennesse? or what swearer is so farre past all grace, that his owne soule will not tell him,
but that his heart will tell him, especially when he is Sobrium, that sobriety is better then surfeiting and Drunkenness? or what swearer is so Far passed all grace, that his own soul will not tell him,
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and sometimes compell his tongue to confesse it, that to say indeed is farre better then by his hideous oathes to loose that God which made him, and heaped his blessings upon him?
and sometime compel his tongue to confess it, that to say indeed is Far better then by his hideous Oaths to lose that God which made him, and heaped his blessings upon him?
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On the other side, sinne and filthinesse are such ugly monsters that the very followers and practicers thereof cannot choose but condemne them and hate them in others,
On the other side, sin and filthiness Are such ugly monsters that the very followers and practicers thereof cannot choose but condemn them and hate them in Others,
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for the honour of himselfe and the destruction of the other, as the Lord saith, J will get mee honour upon Pharaoh, that is, in his destruction, and therefore though we ought to take heed of all sinnes, yet more especially of these;
for the honour of himself and the destruction of the other, as the Lord Says, J will get me honour upon Pharaoh, that is, in his destruction, and Therefore though we ought to take heed of all Sins, yet more especially of these;
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v. 5. & 26. 2. Injustice towards men v. 7. & 11. 3. Contempt of the Preist, whereby they became hatesull both to God and man, v. 10. Which were 3 deadly sins;
v. 5. & 26. 2. Injustice towards men v. 7. & 11. 3. Contempt of the Priest, whereby they became hatesull both to God and man, v. 10. Which were 3 deadly Sins;
for though Atheisme is a fearefull sinne, to be without a God in the world, without him, without whom we cannot live, we cannot move, Exod. 14.17. we cannot have our being;
for though Atheism is a fearful sin, to be without a God in the world, without him, without whom we cannot live, we cannot move, Exod 14.17. we cannot have our being;
but in the second precept, where he prohibiteth idolatry, he seemes to search for words and to coyne phrases to expresse his hatred to this sinne, against which he expandeth his fury to a mighty reach, saying, I am a jealous God, that doe visite the sinnes of the fathers upon the children unto the third and fourth generation of them that hate mee, as if idolaters onely were the cheifest haters and the greatest enemies of Allmighty God;
but in the second precept, where he prohibiteth idolatry, he seems to search for words and to coin phrases to express his hatred to this sin, against which he expandeth his fury to a mighty reach, saying, I am a jealous God, that do visit the Sins of the Father's upon the children unto the third and fourth generation of them that hate me, as if Idolaters only were the chiefest haters and the greatest enemies of Almighty God;
for as Plutarch saith, he had rather men should thinke there was never such a man in the world as Plutarch, then to say he was so savage and so cruell,
for as Plutarch Says, he had rather men should think there was never such a man in the world as Plutarch, then to say he was so savage and so cruel,
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as the Israelites, mistaking the true service, and thinking they sacrificed unto God, did indeed offer their sonnes and daughters unto devils, as the Psalmist speaketh.
as the Israelites, mistaking the true service, and thinking they sacrificed unto God, did indeed offer their Sons and daughters unto Devils, as the Psalmist speaks.
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And yet it is wonderfull to consider how apt and prone the Children of Israel were to fall and to wallow in this monstrous sinne of Idolatrie: for no sooner were they come out of Egypt, but they must worship God in the shape of a golden Calfe, so they turned the glory of the incorruptible God, into the similitude of a Calfe that eateth hay;
And yet it is wonderful to Consider how apt and prove the Children of Israel were to fallen and to wallow in this monstrous sin of Idolatry: for no sooner were they come out of Egypt, but they must worship God in the shape of a golden Calf, so they turned the glory of the incorruptible God, into the similitude of a Calf that Eateth hay;
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or rather, as Ribera thinketh, when they committed fornication with the daughters of Moab that were the next adjoyning neighbours unto the Ammonites, whose god this Moloc was;
or rather, as Ribera Thinketh, when they committed fornication with the daughters of Moab that were the next adjoining neighbours unto the Ammonites, whose god this Moloch was;
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or as S. Stephen reads it out of the Septuagint, the starre of your god Remphan, or Rephan, as others read it, which Giraldus takes to be Hercules, Ribera thinkes him to be Jupiter; but S. Hieron, Remigius add Beda, take it for the starre of Venus, which going before the Sunne in the morning was called Lucifer, and following the Sunne at night was called Hesperus, and was worshipped by the Syrians, as the Queene of Heaven;
or as S. Stephen reads it out of the septuagint, the star of your god Remphan, or Rephan, as Others read it, which Giraldus Takes to be Hercules, Ribera thinks him to be Jupiter; but S. Hieron, Remigius add Beda, take it for the star of Venus, which going before the Sun in the morning was called Lucifer, and following the Sun At night was called Hesperus, and was worshipped by the Syrians, as the Queen of Heaven;
Errantes { que } Deos agitataque numina Trojae, observeth how the Gentiles carried their outolarie gods with them, as Rachel did her fathers idols, whithersoever they went:
Errands { que } Gods agitataque numina Trojae, observeth how the Gentiles carried their outolarie God's with them, as Rachel did her Father's Idols, whithersoever they went:
2. The Prophet sheweth their Idolatrie, when he forbids them to seeke Bethel, and to enter into Gilgal, or to passe into Beersheba; because these places Bethel and Gilgal towards the north,
2. The Prophet shows their Idolatry, when he forbids them to seek Bethel, and to enter into Gilgal, or to pass into Beersheba; Because these places Bethel and Gilgal towards the north,
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And the Children of Israel were such calves, that all the holy Prophets and the godly Kings, could never withdraw them from the Idolatrous service of these claves;
And the Children of Israel were such calves, that all the holy prophets and the godly Kings, could never withdraw them from the Idolatrous service of these claves;
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and the reasons thereof you may gather out of the Text. 1. Because they were such gods as gave them ease and liberty. 2. Because they were calves. 3. Because they were golden calves. 4. Because they had woodden Priests;
and the Reasons thereof you may gather out of the Text. 1. Because they were such God's as gave them ease and liberty. 2. Because they were calves. 3. Because they were golden calves. 4. Because they had wooden Priests;
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1. Jeroboam said, it is too much for you to goe to Hierusalem, that is, too much cost, and too much paines; for he knew the people would like very well of that Religion which would give them most ease, and prove least chargeable unto them;
1. Jeroboam said, it is too much for you to go to Jerusalem, that is, too much cost, and too much pains; for he knew the people would like very well of that Religion which would give them most ease, and prove least chargeable unto them;
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as men had rather sit to heare, then kneele to pray, and to give a small stipend to their poore Lecturer, then pay the tenth of all their increase unto their learned pastor;
as men had rather fit to hear, then kneel to pray, and to give a small stipend to their poor Lecturer, then pay the tenth of all their increase unto their learned pastor;
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2. He made 2 calves, though their can be but one God, not onely to imitate their former practice in the wildernesse, and their usuall worship in Egypt, because he knew men would be easily seduced to their old wont, but especially to inlarge their liberty, to let them serve God as they list, which is very pleasing to flesh and blood; because the calves were such gods,
2. He made 2 calves, though their can be but one God, not only to imitate their former practice in the Wilderness, and their usual worship in Egypt, Because he knew men would be Easily seduced to their old wont, but especially to enlarge their liberty, to let them serve God as they list, which is very pleasing to Flesh and blood; Because the calves were such God's,
and the preservation of the true Religion, pulchra lavernâ, Juven. S. 16 da mihi fallere, da justum sanctum { que } videri, when as indeed it is but like their god, a calfe, though of gold, yet dead without life, without sense; and such is the Religion of all Hypocrites, a livelesse and a sencelesse Religion;
and the preservation of the true Religion, Beautiful lavernâ, Juvenal. S. 16 da mihi fallere, da Justum sanctum { que } videri, when as indeed it is but like their god, a calf, though of gold, yet dead without life, without sense; and such is the Religion of all Hypocrites, a Lifeless and a senseless Religion;
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4. That they might sleepe in their sins, and never wake, they must have priests of the lowest of the people, which were not of the sons of Levi, that is, of the regular ministers and conformable clergie,
4. That they might sleep in their Sins, and never wake, they must have Priests of the lowest of the people, which were not of the Sons of Levi, that is, of the regular Ministers and conformable Clergy,
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but those that were fittest for such libertines, as being neither able for their learning to know God, to teach his truth and confute errors, nor daring for their basenesse to contradict the people in any of all their wicked wayes;
but those that were Fittest for such Libertines, as being neither able for their learning to know God, to teach his truth and confute errors, nor daring for their baseness to contradict the people in any of all their wicked ways;
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for Jeroboam knew that learned men, and men of worth, would never adore such calves, though they were made of gold; nor yet humour their people in their ease idlenesse and idolatrie; therefore when men would change their Religion, they must change their priests, even as Christ did when he translated the Jewish service into the Christian Religion, he changed the order of the priesthood, saith the Apostle;
for Jeroboam knew that learned men, and men of worth, would never adore such calves, though they were made of gold; nor yet humour their people in their ease idleness and idolatry; Therefore when men would change their Religion, they must change their Priests, even as christ did when he translated the Jewish service into the Christian Religion, he changed the order of the priesthood, Says the Apostle;
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so when we would overthrowe the true religion, and make way for libertines, we must cast out the true priests, and with Jeroboam take for them the basest of the people, children of base men, viler then the earth,
so when we would overthrow the true Religion, and make Way for Libertines, we must cast out the true Priests, and with Jeroboam take for them the Basest of the people, children of base men, Viler then the earth,
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and to loose their everliving God, because they served these golden calves, and were led by these woodden priests; for fo the Prophet setteth downe, therefore will I cause you to goe into captivity beyond Damascus, saith the Lord, whose name is the God of Hostes, and it was such an everlasting staine to Jeroboam, that it is his indeleble epithite, carbone notabilis atro, Jeroboam the son of Nebat that made Israel to sinne.
and to lose their everliving God, Because they served these golden calves, and were led by these wooden Priests; for foe the Prophet sets down, Therefore will I cause you to go into captivity beyond Damascus, Says the Lord, whose name is the God of Hosts, and it was such an everlasting stain to Jeroboam, that it is his indelible epithet, carbone notabilis atro, Jeroboam the son of Nebat that made Israel to sin.
And it were well if this sinne reached no farther then the children of Israel; for indeed such is the nature of all men, apt and prone to devise services unto God as they list;
And it were well if this sin reached no farther then the children of Israel; for indeed such is the nature of all men, apt and prove to devise services unto God as they list;
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And therefore S. John writing unto Christians, concludes his Epistle with litle children, keep your selves from idols, which is worth our observation;
And Therefore S. John writing unto Christians, concludes his Epistle with little children, keep your selves from Idols, which is worth our observation;
when, as the church of Rome doth it to this very day, they transubstantiate the same to become corpus domini, and do orally eat that with their teeth, which the Scripture teacheth us to eat sacramentally by faith;
when, as the Church of Room does it to this very day, they transubstantiate the same to become corpus domini, and do orally eat that with their teeth, which the Scripture Teaches us to eat sacramentally by faith;
as the Israelites did their Moloe, I feare, if it be rightly discussed, will prove to be little lesse then idolatrie; for as I will not reject that truth, which the Devill uttered, thou art Jesus the sonne of the most high God, nor refuse the 4 Gospels, and the 3 Creeds, of the Apostles, the Nicen and Athanasian, because the Pope useth them,
as the Israelites did their Moloe, I Fear, if it be rightly discussed, will prove to be little less then idolatry; for as I will not reject that truth, which the devil uttered, thou art jesus the son of the most high God, nor refuse the 4 Gospels, and the 3 Creeds, of the Apostles, the Nicene and Athanasian, Because the Pope uses them,
And therefore, though as the Christians of the Primitive Church were most falsly traduced, and charged to be the causes of all the calamities, dearths, wars, sedition,
And Therefore, though as the Christians of the Primitive Church were most falsely traduced, and charged to be the Causes of all the calamities, dearths, wars, sedition,
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because they would not become Christians) and therefore persecuted the Church of Christ, and in all their counsels had none other conclusions but Christianos ad leones, let us throwe away these Christians to the Lyons, to the fires and to the waters; so now the enimies of the truth say, we are Papists, and idolatrous,
Because they would not become Christians) and Therefore persecuted the Church of christ, and in all their Counsels had none other conclusions but Christians ad leones, let us throw away these Christians to the Lyons, to the fires and to the waters; so now the enemies of the truth say, we Are Papists, and idolatrous,
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and we are neither Papists nor Popish, though as the Apostle saith in the like case, we are slanderously reported to be such, but things ought to be affirmed to be as they are indeed, and men ought to judge righteous judgements; and then you might see, and so be assured, we are so far from Popery, that as I said before, we lay on them little lesse crime, then idolatrie.
and we Are neither Papists nor Popish, though as the Apostle Says in the like case, we Are slanderously reported to be such, but things ought to be affirmed to be as they Are indeed, and men ought to judge righteous Judgments; and then you might see, and so be assured, we Are so Far from Popery, that as I said before, we lay on them little less crime, then idolatry.
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And seeing NONLATINALPHABET is derived ab NONLATINALPHABET video, we see it may be derived farther and brought neerer to our selves, then the Church of Rome; for so men may as S. Hierom saith, erect an idoll in their owne braines, as the worlding makes his gold to be his god; the Heretiques and Seperatists make an idoll of their false Religion:
And seeing is derived ab video, we see it may be derived farther and brought nearer to our selves, then the Church of Room; for so men may as S. Hieronymus Says, erect an idol in their own brains, as the Worlding makes his gold to be his god; the Heretics and Separatists make an idol of their false Religion:
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the precise Hypocrite makes an idoll of his dissembled purity: and the very Rebels make an idoll of their seducers and leaders, and their owne most obstinate opinions:
the precise Hypocrite makes an idol of his dissembled purity: and the very Rebels make an idol of their seducers and leaders, and their own most obstinate opinions:
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and all these, and the like, do offer up idolatrous sacrifices upon the altar of their owne folly; and therefore well might S. John say, keepe your selves from idols;
and all these, and the like, do offer up idolatrous Sacrifices upon the altar of their own folly; and Therefore well might S. John say, keep your selves from Idols;
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because the children of the Church, when they leave their true leaders, and take blinde guides, may soone fall and be filled with idolatrie. And seeing we have so many such rebellious Idolaters amongst us,
Because the children of the Church, when they leave their true leaders, and take blind guides, may soon fallen and be filled with idolatry. And seeing we have so many such rebellious Idolaters among us,
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if there be any idolaters in the world, is it any wonder that God should so abundantly powre out his indignation upon us? or that he should not visit for these things, and be avenged on such a nation as this?
if there be any Idolaters in the world, is it any wonder that God should so abundantly pour out his Indignation upon us? or that he should not visit for these things, and be avenged on such a Nation as this?
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wherein you may observe 2 things in the iniquity of this people. 1. Generally among all the vulgar sort. 2. Particularly among the very judges and Princes of the Land.
wherein you may observe 2 things in the iniquity of this people. 1. Generally among all the Vulgar sort. 2. Particularly among the very judges and Princes of the Land.
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1. The common people left off righteousnesse, and dealt most unjustly one with another, oppressing the poore, afflicting the just, and filling themselves with thefts, robberies and all other kinds of unrighteousnesse, sins able to overthrowe the whole earth, and to destroy all the societie of mankinde;
1. The Common people left off righteousness, and dealt most unjustly one with Another, oppressing the poor, afflicting the just, and filling themselves with thefts, robberies and all other Kinds of unrighteousness, Sins able to overthrow the Whole earth, and to destroy all the society of mankind;
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for justice establisheth the thrones of Kings, it exalteth a nation, it is the sister of peace, the mother of prosperity, the preserver of amity, and as Theognis saith.
for Justice Establisheth the thrones of Kings, it Exalteth a Nation, it is the sister of peace, the mother of Prosperity, the preserver of amity, and as Theognis Says.
NONLATINALPHABET: And on the other fide injury and oppression, as Solomon saith, is able to make a wise man mad, and injustice is the destroyer of peace, the producer of Warre, and the bringer of whole Citties, Kingdomes and Nations to confusion;
: And on the other fide injury and oppression, as Solomon Says, is able to make a wise man mad, and injustice is the destroyer of peace, the producer of War, and the bringer of Whole Cities, Kingdoms and nations to confusion;
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if you take away justice, but as our Citties are now in most parts of our Land, the Dens of Theeves, that inrich themselves with the treasures of wickednesse, and are clad with the spoiles of the poore? and how is it possible that men should live one by another, cum vivitur ex rapto? when Pillaging and Plundering shall become our common trade,
if you take away Justice, but as our Cities Are now in most parts of our Land, the Dens of Thieves, that enrich themselves with the treasures of wickedness, and Are clad with the spoils of the poor? and how is it possible that men should live one by Another, cum vivitur ex rapto? when Pillaging and Plundering shall become our Common trade,
and they shall finde them like Devils? to adde sorrowes unto their afflictions, and to make the remedy farre worse than the disease, when a man shall spend more in getting his right,
and they shall find them like Devils? to add sorrows unto their afflictions, and to make the remedy Far Worse than the disease, when a man shall spend more in getting his right,
as the Lord saith of Israel, when he looked for grapes, it brought forth wilde grapes: when we expected justice, behold we found oppression and wrong, yea, such oppressions, such injustice, and such crnelty we found among these Judges and Princes of Israel, as cannot be parallel'd among the worst of Pagans; so that now indeed they have turned judgement into wormewood; which by reason of its exceeding bitternesse made the french proverb fort comme àloyne ou absynte, and made the Greeke comicks to call it NONLATINALPHABET, that is, impotable.
as the Lord Says of Israel, when he looked for grapes, it brought forth wild grapes: when we expected Justice, behold we found oppression and wrong, yea, such oppressions, such injustice, and such crnelty we found among these Judges and Princes of Israel, as cannot be paralleled among the worst of Pagans; so that now indeed they have turned judgement into wormwood; which by reason of its exceeding bitterness made the french proverb fort comme àloyne ou absynte, and made the Greek comics to call it, that is, impotable.
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as when Aristides was banished out of Athens, justus, quia justus, and the Christians were persecuted and murdered, onely quia Christiani; and the Bishops are now hated of many men, onely because they are Bishops, that is enough,
as when Aristides was banished out of Athens, justus, quia justus, and the Christians were persecuted and murdered, only quia Christians; and the Bishops Are now hated of many men, only Because they Are Bishops, that is enough,
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And this is indeed absynthio amarius, bitterer than wormewood, and is done by none but by the sons of Belial; Ier. 5.9. and shall I not visit for these things?
And this is indeed absynthio amarius, bitterer than wormwood, and is done by none but by the Sons of Belial; Jeremiah 5.9. and shall I not visit for these things?
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2. When it is done as Sulpitius Gallus did with his wife, because she walked abroad without her vaile, or as the Elder Cato did often deale with offenders,
2. When it is done as Sulpitius Gallus did with his wife, Because she walked abroad without her veil, or as the Elder Cato did often deal with offenders,
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for though sometimes severity may and ought to be used, ut multitudinis furores compescantur, & atrocia flagitia puniantur, that the fury of the wilde unruly multitude may be refrained, and haynous offences,
for though sometime severity may and ought to be used, ut multitudinis furores compescantur, & atrocia Flagitia puniantur, that the fury of the wild unruly multitude may be refrained, and heinous offences,
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as Treasons and Rebellions and the like intolerable sinnes, may by the punishment of some be prevented in others; for so we finde that whole Townes have beene burnt to ashes,
as Treasons and Rebellions and the like intolerable Sins, may by the punishment of Some be prevented in Others; for so we find that Whole Towns have been burned to Ashes,
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yet in other cases, as M. Cicero saith in Marcellinus, when it was in my power either to condemne, or to absolve, ignoscendi non puniendi quaerebam causas, I did rather search out the meanes to save them,
yet in other cases, as M. Cicero Says in Marcellinus, when it was in my power either to condemn, or to absolve, ignoscendi non puniendi quaerebam causas, I did rather search out the means to save them,
lest they might bring him into contempt, answered more graciously, that he was rather to take heed, ne nimia severitas conciliet invidiam, lest too much severity should beget him hatred: so I beleeve it is the nature of the best men to be least severe,
lest they might bring him into contempt, answered more graciously, that he was rather to take heed, ne Nimia severitas conciliet invidiam, lest too much severity should beget him hatred: so I believe it is the nature of the best men to be lest severe,
because mercy rejoyceth against judgement, and it is hardly believed that the sonne of severity can be a good childe of the God of clemency, because as the Poet saith, — Sola deos aequat clementia nobis:
Because mercy Rejoiceth against judgement, and it is hardly believed that the son of severity can be a good child of the God of clemency, Because as the Poet Says, — Sola Gods aequat Clementia nobis:
and why will the Lord doe all this? but because they-were not satisfied with the subjection of the Gileadites, but when they had vainquished them, they shewed themselves so mercilesse, that to satisfie their wrath upon them, they thrashed them with thrashing instruments of iron:
and why will the Lord do all this? but Because they-were not satisfied with the subjection of the Gileadites, but when they had vanquished them, they showed themselves so merciless, that to satisfy their wrath upon them, they thrashed them with thrashing Instruments of iron:
and Moab should die with tumult, with shouting, and with the sound of the Trumpet; Amos 2, 2, 3. and he would cut off the Judge from the midst thereof,
and Moab should die with tumult, with shouting, and with the found of the Trumpet; Amos 2, 2, 3. and he would Cut off the Judge from the midst thereof,
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And why would the Lord doe all this unto the Moabites? but because they were not satisfied with the spoyles of the Edomites, but like mercilesse wretches, triumphing in the miseries of miserable men, they were so inraged against them, that like bruit beasts, which were void of all humanity, they burnt the bones of the King of Edom into lime;
And why would the Lord do all this unto the Moabites? but Because they were not satisfied with the spoils of the Edomites, but like merciless wretches, triumphing in the misery's of miserable men, they were so enraged against them, that like bruit beasts, which were void of all humanity, they burned the bones of the King of Edom into lime;
for it is not acceptable unto the Lord, that any man should insult over his enemies in the day of their destruction, nor speake proudly in the time of their distresse: and therefore we must examine quo animo, as well as quo supplicio, we doe punish the greatest transgressors;
for it is not acceptable unto the Lord, that any man should insult over his enemies in the day of their destruction, nor speak proudly in the time of their distress: and Therefore we must examine quo animo, as well as quo Supplicio, we do Punish the greatest transgressors;
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And yet, as in judgements and punishments you must qualifie your owne affections, to doe all without bitternesse; so you must looke to the quality of the offendor; for the same censure is not to be imposed, nor the same punishment to be inflicted on him that sinneth through infirmity, and upon another that opposeth authority, and sinneth through obstinacy; upon him that is seduced to rebellion,
And yet, as in Judgments and punishments you must qualify your own affections, to do all without bitterness; so you must look to the quality of the Offender; for the same censure is not to be imposed, nor the same punishment to be inflicted on him that Sinneth through infirmity, and upon Another that Opposeth Authority, and Sinneth through obstinacy; upon him that is seduced to rebellion,
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but some sinnes are more contracted and more private, and others are more publique and more spreading; and therefore farre more dangerous then the other,
but Some Sins Are more contracted and more private, and Others Are more public and more spreading; and Therefore Far more dangerous then the other,
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and therefore God ordereth his judgements according to the offences; sinnes of infirmity he punisheth with pitty, and mixeth his punishments with clemency, but upon horrible sinnes he layeth terrible punishments, and as he saith in Micha, He will execute vengeance in his anger;
and Therefore God Ordereth his Judgments according to the offences; Sins of infirmity he Punisheth with pity, and mixeth his punishments with clemency, but upon horrible Sins he Layeth terrible punishments, and as he Says in Micah, He will execute vengeance in his anger;
And such a sinne is the sin of Rebellion, which is as the sinne of Witchcraft, and spreadeth it selfe like a Gangrene, and infecteth many millions of men;
And such a sin is the since of Rebellion, which is as the sin of Witchcraft, and spreadeth it self like a Gangrene, and Infecteth many millions of men;
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as you may see it in the punishment of Corah, Dathan, and Abiram, who in the judgement of God himselfe deserved no lesse then to be consumed with fire from Heaven, or to be sent downe quicke to Hell; which in the judgement of Optatus, is so fearefull and unparallel'd a vengeance, shewing the transcendent odiousnesse of rebellion, that the like cannot be found since the creation of the world:
as you may see it in the punishment of Corah, Dathan, and Abiram, who in the judgement of God himself deserved no less then to be consumed with fire from Heaven, or to be sent down quick to Hell; which in the judgement of Optatus, is so fearful and unparalleled a vengeance, showing the transcendent odiousness of rebellion, that the like cannot be found since the creation of the world:
and therefore the most holy Saints of the Primitive Church, that were most innocent in all their lives, would notwithstanding suffer the most cruell death, rather then they would resist this ordinance of God;
and Therefore the most holy Saints of the Primitive Church, that were most innocent in all their lives, would notwithstanding suffer the most cruel death, rather then they would resist this Ordinance of God;
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as you see many have done of late against the most gracious Princes, the Church had never canonized them for godly Martyrs, but had registred them among the most wicked Malefactors.
as you see many have done of late against the most gracious Princes, the Church had never canonized them for godly Martyrs, but had registered them among the most wicked Malefactors.
when they hated him that rebuked in the gate, and abhorred him that spake uprightly, that is, the Prophet or Preacher, saith Cornelius à Lapide; because the Jewes had their Tribunals and Judgements in the gates of their Cities, as Moses sheweth:
when they hated him that rebuked in the gate, and abhorred him that spoke uprightly, that is, the Prophet or Preacher, Says Cornelius à Lapide; Because the Jews had their Tribunals and Judgments in the gates of their Cities, as Moses shows:
but as the diseased that is deadly sicke, and yet like Harpaste, that would not be perswaded that she was blind, though she could see no more then a milstone, will not believe that he is sicke, and cannot indure the sight of his Physitian, runnes on a pace to death without any hope of life;
but as the diseased that is deadly sick, and yet like Harpaste, that would not be persuaded that she was blind, though she could see no more then a millstone, will not believe that he is sick, and cannot endure the sighed of his physician, runs on a pace to death without any hope of life;
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as the Israelites now did, and that sinner who doth hate his teacher, and shuns the society of him that seekes to save his soule, have little signe of grace,
as the Israelites now did, and that sinner who does hate his teacher, and shuns the society of him that seeks to save his soul, have little Signen of grace,
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and therefore the Scripture describing the deadly estate of the most desperate sinners, such as with Abab had sold themselves to worke wickednesse, saith, they are like those that contend with their Preists, of whom there is little hope and lesse good to be expected any wayes;
and Therefore the Scripture describing the deadly estate of the most desperate Sinners, such as with Abab had sold themselves to work wickedness, Says, they Are like those that contend with their Priests, of whom there is little hope and less good to be expected any ways;
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when he bites and beats away his nurse that gives him sucke? So it is impossible that they should doe well which hate the light, or that they should ever learne any good, which abhorre the teachers of all godlinesse.
when he bites and beats away his nurse that gives him suck? So it is impossible that they should do well which hate the Light, or that they should ever Learn any good, which abhor the Teachers of all godliness.
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1. Because the Hyades or Pleiades, as we translate them, are watry starres, so alled from their effects; the word Hyades of NONLATINALPHABET signifying nothing else but raine; So the Preachers powre out the showers of heavenly doctrine upon the barren ground of our soules, to make them fruitfull, even as Moses saith, My doctrine shall drop as the raina, Deut. 32.2. and my speech shall distill as the dew.
1. Because the Hyades or Pleiades, as we translate them, Are watery Stars, so alled from their effects; the word Hyades of signifying nothing Else but rain; So the Preachers pour out the showers of heavenly Doctrine upon the barren ground of our Souls, to make them fruitful, even as Moses Says, My Doctrine shall drop as the raina, Deuteronomy 32.2. and my speech shall distil as the due.
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then I beseech you tell mee, what holy fruit, what heavenly light, or what Christian good can be in them, that despise their teachers, and expell their fathers from their societies?
then I beseech you tell me, what holy fruit, what heavenly Light, or what Christian good can be in them, that despise their Teachers, and expel their Father's from their societies?
for how have they beene used since the beginning of this Parliament? was not he most cryed up, that cryed most against the Church and Church-men? and men of no note became famous in the House by making invective speeches against the Bishops; and he was deemed most eloquent that was most bitter against them;
for how have they been used since the beginning of this Parliament? was not he most cried up, that cried most against the Church and Churchmen? and men of no note became famous in the House by making invective Speeches against the Bishops; and he was deemed most eloquent that was most bitter against them;
they are either cast with Ioseph into the dungeon, or driven to wander in desarts and in mountaines, and in dennes and caves of the earth, being destitute, afflicted, tormented;
they Are either cast with Ioseph into the dungeon, or driven to wander in deserts and in Mountains, and in dens and caves of the earth, being destitute, afflicted, tormented;
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And I may say of some of them with Jeremy, they that did feed delicately are desolate in the streets, they that were clad in scarlet embrace dunghills, they sigh and seeke bread,
And I may say of Some of them with Jeremiah, they that did feed delicately Are desolate in the streets, they that were clad in scarlet embrace dunghills, they sighs and seek bred,
I will onely name unto you these three, whereby Joseph lost our Saviour in Ierusalem; and they are, 1. Negligent security. 2. Ignorant blindnesse. 3. Obstinate opinion.
I will only name unto you these three, whereby Joseph lost our Saviour in Ierusalem; and they Are, 1. Negligent security. 2. Ignorant blindness. 3. Obstinate opinion.
so the neglect to seeke God, is the onely way to loose God; because as Saint Gregory saith, quem tentationis certamen superare non valuit, saepe securitas deserius stravit.
so the neglect to seek God, is the only Way to lose God; Because as Saint Gregory Says, Whom tentationis certamen superare non valuit, saepe securitas deserius stravit.
and so many men know not that they are without the Lord, being like the inhabitants of Egypt that reape the benefits of Nilus, but are ignorant of the fountaine from whence it springs;
and so many men know not that they Are without the Lord, being like the inhabitants of Egypt that reap the benefits of Nilus, but Are ignorant of the fountain from whence it springs;
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3. Joseph thought that Christ was gone before with their friends, and thereby he was deceived; so many men loose the Lord b• their false perswasions; for Arjus thought he found Christ when he denied his deity. Saint Paul thought he did God good service when he persecuted the Saints of God;
3. Joseph Thought that christ was gone before with their Friends, and thereby he was deceived; so many men lose the Lord b• their false persuasions; for Arjus Thought he found christ when he denied his deity. Saint Paul Thought he did God good service when he persecuted the Saints of God;
and so many men, as those seditious Preachers and Brownists about London, and many other parts of this Kingdome doe thinke, perhaps, they teach the truth of God,
and so many men, as those seditious Preachers and Brownists about London, and many other parts of this Kingdom do think, perhaps, they teach the truth of God,
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when as God knoweth, they teach the people nothing else but the most desperate and damnable doctrine of devills, when they perswade them to resist the ordinance of God, which commandeth every soule to submit it selfe unto the higher powers, and that is the King, as Saint Peter testifieth;
when as God Knoweth, they teach the people nothing Else but the most desperate and damnable Doctrine of Devils, when they persuade them to resist the Ordinance of God, which commands every soul to submit it self unto the higher Powers, and that is the King, as Saint Peter Testifieth;
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and therefore as the Emperour Antoninus was wont to say in another case, so I say in this, ejice opinionem, si vis salvus esse, cast away such false opinions and beleeve the truth, relie not on your selves nor on your lying leaders,
and Therefore as the Emperor Antoninus was wont to say in Another case, so I say in this, Eject opinionem, si vis Salvus esse, cast away such false opinions and believe the truth, rely not on your selves nor on your lying leaders,
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but alas beloved, is it in our power to find him, or have we any ability to seeke him? can the lost sheepe finde her shepherd, or could Adam ever seeke after God,
but alas Beloved, is it in our power to find him, or have we any ability to seek him? can the lost sheep find her shepherd, or could Adam ever seek After God,
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if God had not sought after him, and called him, Adam, where art thou? I must answer like Athanaus riddle, a man and no man, with a stone and no stone, kill'd a bird and no bird, that sate upon a tree and no tree;
if God had not sought After him, and called him, Adam, where art thou? I must answer like Athanaus riddle, a man and no man, with a stone and no stone, killed a bird and no bird, that sat upon a tree and no tree;
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for if you speake of a man unregenerate, and as yet destitute of Gods grace, he can no more seeke for grace then dead Lazarus could raise himselfe out of his grave;
for if you speak of a man unregenerate, and as yet destitute of God's grace, he can no more seek for grace then dead Lazarus could raise himself out of his grave;
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and Prosper calleth the grace of God Creatricem bonorum in nobis, the Creator of all the good that is in us, according to that saying of the Apostle, NONLATINALPHABET, wee are his workemanship, NONLATINALPHABET, created in Christ Jesus: and you know that a creation is from nothing.
and Prosper calls the grace of God Creatricem Bonorum in nobis, the Creator of all the good that is in us, according to that saying of the Apostle,, we Are his workmanship,, created in christ jesus: and you know that a creation is from nothing.
But when the Lord hath quickned our dead spirits, and mollisied our hard hearts, then he looketh that we should not be, quasi dormientes quasi non volentes, as men asleepe and negligent of our owne good,
But when the Lord hath quickened our dead spirits, and mollisied our hard hearts, then he looks that we should not be, quasi Dormientes quasi non volentes, as men asleep and negligent of our own good,
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but that we should diligently seek the way, and finding the same, to walke therein: for this exhortation to seeke the Lord, and our Saviours invitation, to come unto him,
but that we should diligently seek the Way, and finding the same, to walk therein: for this exhortation to seek the Lord, and our Saviors invitation, to come unto him,
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or in creatures that have no reason, as Saint Augustine speaketh, but in men that have a freedome of will to follow after those things which doe pertaine unto salvation; Aug in epist. 89. quast. 2. Quia liberum arbitrium non ideo tollitur quia juvatur,
or in creatures that have no reason, as Saint Augustine speaks, but in men that have a freedom of will to follow After those things which do pertain unto salvation; Aug in Epistle. 89. Quast. 2. Quia liberum Arbitrium non ideo tollitur quia juvatur,
because our free will is not taken away, because it is helped, but it is therefore helped because it is not taken away, as the same S. Augustine speaketh.
Because our free will is not taken away, Because it is helped, but it is Therefore helped Because it is not taken away, as the same S. Augustine speaks.
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And therefore seeing the Devill can neither forcibly compell us to any evill, nor violently detaine us from any good, but onely by the proposall of seducing objects,
And Therefore seeing the devil can neither forcibly compel us to any evil, nor violently detain us from any good, but only by the proposal of seducing objects,
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and to withdraw us from the other, we ought to arme our selves with a resolution to follow the counsell of the Prophet, to Seeke the Lord, that we might live, and not die;
and to withdraw us from the other, we ought to arm our selves with a resolution to follow the counsel of the Prophet, to Seek the Lord, that we might live, and not die;
But in this our inquisition and search after God, we ought carefully to consider of these 4 particulars. 1. To finde out the cause, why he left us. 2. To goe to the place, where he resideth. 3. To know the time, when he may be found. 4. To understand the manner, how we are to seeke him, For,
But in this our inquisition and search After God, we ought carefully to Consider of these 4 particulars. 1. To find out the cause, why he left us. 2. To go to the place, where he resideth. 3. To know the time, when he may be found. 4. To understand the manner, how we Are to seek him, For,
and as Joshua, when God turned away from the children of Israel, and delivered them up into the hands of their enemies, never left searching, till he found out the accursed thing, that was the cause of their destruction;
and as joshua, when God turned away from the children of Israel, and Delivered them up into the hands of their enemies, never left searching, till he found out the accursed thing, that was the cause of their destruction;
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so I say, we are no Israelites, but I feare we have committed the same sinnes as the Israelites did, idolatry, injustice, and contempt of our teachers:
so I say, we Are no Israelites, but I Fear we have committed the same Sins as the Israelites did, idolatry, injustice, and contempt of our Teachers:
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nay, have we not added unto these sacriledge, perjury, drunkennesse luxury, and all kinde of uncleannesse? yea, have we not made injustice, and perjury and sacriledge, and contempt of the Ministers,
nay, have we not added unto these sacrilege, perjury, Drunkenness luxury, and all kind of uncleanness? yea, have we not made injustice, and perjury and sacrilege, and contempt of the Ministers,
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now to become nationall, when they are committed, continued, and maintained by the representatives of the whole Kingdome? and shall not my soule be avenged on such a nation as this, saith the Lord? yes, saith our Prophet, woe shall be to them that desire the day of the Lord, for it is darknesse and not light,
now to become national, when they Are committed, continued, and maintained by the representatives of the Whole Kingdom? and shall not my soul be avenged on such a Nation as this, Says the Lord? yes, Says our Prophet, woe shall be to them that desire the day of the Lord, for it is darkness and not Light,
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so it is to escape the sword and to die by famine, to provide against famine and to be destroyed by the pestilence, which shall follow one another so long as we continue in our sinnes;
so it is to escape the sword and to die by famine, to provide against famine and to be destroyed by the pestilence, which shall follow one Another so long as we continue in our Sins;
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And therefore if you would turne away the wrath of God, you must turne away from these sinnes that have provoked him to wrath; Quia sublata causa tollitur effectus. And then
And Therefore if you would turn away the wrath of God, you must turn away from these Sins that have provoked him to wrath; Quia sublata causa tollitur effectus. And then
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but where you see the righteous gathering themselves in the name of Christ, and joyning their forces in the feare of God, there is the Lord in the midst of them, even as himselfe hath promised;
but where you see the righteous gathering themselves in the name of christ, and joining their forces in the Fear of God, there is the Lord in the midst of them, even as himself hath promised;
2. As we may finde the Lord in the Church of the righteous, so we may finde him in the holy Scriptures; not in the Turkes Alcoron, nor in the Popes Canon, nor in mans tradition, nor in any like unwritten verities, which are the muddie inventions of distracted braines,
2. As we may find the Lord in the Church of the righteous, so we may find him in the holy Scriptures; not in the Turkes Alcoron, nor in the Popes Canon, nor in men tradition, nor in any like unwritten verities, which Are the muddy Inventions of distracted brains,
but we direct you to the pure Word of God, NONLATINALPHABET, for thy Word is truth, and the Scriptures NONLATINALPHABET, testifie of me, saith our Saviour;
but we Direct you to the pure Word of God,, for thy Word is truth, and the Scriptures, testify of me, Says our Saviour;
and therefore Deliciae meae scripturae tuae, thy Scriptures are my delights, saith S. Augustine; and the reason is rendered by S. Hierome; because they are able (as the Apostle saith) to make us wise unto salvation;
and Therefore Deliciae meae Scriptures tuae, thy Scriptures Are my delights, Says S. Augustine; and the reason is rendered by S. Jerome; Because they Are able (as the Apostle Says) to make us wise unto salvation;
for, Quid prodest esse peritum & periturum? what will it boot a man to be wise unto perdition, to be subtle to play the Rebell, to be a crasty Traytor, and to goe to Hell with a great deale of wit and learning, as S. Augustine speaketh?
for, Quid profits esse peritum & periturum? what will it boot a man to be wise unto perdition, to be subtle to play the Rebel, to be a Crusty Traitor, and to go to Hell with a great deal of wit and learning, as S. Augustine speaks?
Therefore though you should be constrained to dwell with Meshec, and to have your habitation among the tents of Cedar, among the Egyptians or Babylonians, among them that are enemies unto peace,
Therefore though you should be constrained to dwell with Meshech, and to have your habitation among the tents of Cedar, among the egyptians or Babylonians, among them that Are enemies unto peace,
so short, that as Seneca saith, Aristotle, Theophrastus, and others, quarrelled with nature for giving beasts and plants so long an age, and to man so short a time, which as the Prophet saith, is but a span long, a dreame, a thought, a nothing; so soone passeth our time away, and we are gone.
so short, that as Senecca Says, Aristotle, Theophrastus, and Others, quarreled with nature for giving beasts and plants so long an age, and to man so short a time, which as the Prophet Says, is but a span long, a dream, a Thought, a nothing; so soon passes our time away, and we Are gone.
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And yet it is strange to see, how men doe spend that little time which they have to live, aut nihil agendo, aut malè agendo, either in doing nothing, or that evill which is indeed farre worse then nothing;
And yet it is strange to see, how men do spend that little time which they have to live, Or nihil Agendo, Or malè Agendo, either in doing nothing, or that evil which is indeed Far Worse then nothing;
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for though you see no man willing to part with his money, yet you may finde how lavish every man is of his time, which is more pretious then all wealth:
for though you see no man willing to part with his money, yet you may find how lavish every man is of his time, which is more precious then all wealth:
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And Seneca tels us of divers men in his time, that spent every day an houre or two in the Barbers shop, to cut downe those haires that grew the night before,
And Senecca tells us of diverse men in his time, that spent every day an hour or two in the Barbers shop, to Cut down those hairs that grew the night before,
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for he that hath desired with ambition, conquered with insolencie, cozened with subtilty, plundered with covetousnesse, and mis-spent all by prodigality, must needs be affraid to review those things, which must needs make him ashamed; or if these men have so much grace to looke backe to see what they have mis-spent, before they have spent all,
for he that hath desired with ambition, conquered with insolency, cozened with subtlety, plundered with covetousness, and misspent all by prodigality, must needs be afraid to review those things, which must needs make him ashamed; or if these men have so much grace to look back to see what they have misspent, before they have spent all,
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for as Plato saith, NONLATINALPHABET, time and tyde stay for no man, and as the Poet saith, nec quae preteriit horaredire potest, that which is past cannot be recalled againe;
for as Plato Says,, time and tIED stay for no man, and as the Poet Says, nec Quae preteriit horaredire potest, that which is past cannot be Recalled again;
for what will it availe you to compose your speech according to the rules of Lillie, and the Rhetoricke of Cicero, and not to have your lives answerable to the rules of charity and the precepts of the holy Scriptures? to learne out of Aristotle the nature of the creatures, and to remaine ignorant of the will of the creator? and to have learned that whereby you may live richly here for a while,
for what will it avail you to compose your speech according to the rules of Lillie, and the Rhetoric of Cicero, and not to have your lives answerable to the rules of charity and the Precepts of the holy Scriptures? to Learn out of Aristotle the nature of the creatures, and to remain ignorant of the will of the creator? and to have learned that whereby you may live richly Here for a while,
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and to neglect that whereby you may live happily hereafter for ever? And I say to you old men that nunquam seraest ad paenitendum via, it is never too late to repent if you can but truly repent;
and to neglect that whereby you may live happily hereafter for ever? And I say to you old men that Never seraest ad paenitendum via, it is never too late to Repent if you can but truly Repent;
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But though we ought at all times in all places to seeke the Lord, yet there are some times wherein we ought more especially & more earnestly to seek after him, then at all other times;
But though we ought At all times in all places to seek the Lord, yet there Are Some times wherein we ought more especially & more earnestly to seek After him, then At all other times;
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when your afflictions cannot make you seek the Lord, but that you will revolt more and more, and prove like Pharaoh, that the more the Lord plagued him, the more he hardened his owne heart.
when your afflictions cannot make you seek the Lord, but that you will revolt more and more, and prove like Pharaoh, that the more the Lord plagued him, the more he hardened his own heart.
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And therefore seeing the Lord hath now bent his bowe like an enemie, and set us as a marke for the arrowe, he hath set our necks under persecution, and turned our songs into mournings,
And Therefore seeing the Lord hath now bent his bow like an enemy, and Set us as a mark for the arrow, he hath Set our necks under persecution, and turned our songs into mournings,
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as many aske and receive not, because they aske amisse, that is, aut praeter verbum aut non propter verbum, either not according to Gods will or not for Christ his sake:
as many ask and receive not, Because they ask amiss, that is, Or praeter verbum Or non propter verbum, either not according to God's will or not for christ his sake:
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so many men do seeke and finde not, because they seeke amisse, either too proudly or too remissly, or some way else otherwise then they ought to seeke;
so many men do seek and find not, Because they seek amiss, either too proudly or too remissly, or Some Way Else otherwise then they ought to seek;
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for when Sennacherib sent Rabshecah against Hierusalem, Hezechiah rent his clothes and covered himselfe with Sackcloth, and went into the House of the Lord.
for when Sennacherib sent Rabshakeh against Jerusalem, Hezekiah rend his clothes and covered himself with sackcloth, and went into the House of the Lord.
and to testify the truenesse of their humiliation they rent their clothes, they put on Sackcloth, they besprinkled themselves with ashes, they went barefoote, and they fasted from all meat, & a licitis abstinuerunt, quia concupierunt illicita.
and to testify the trueness of their humiliation they rend their clothes, they put on sackcloth, they besprinkled themselves with Ashes, they went barefoot, and they fasted from all meat, & a Licitis abstinuerunt, quia concupierunt illicita.
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For though a beggar may be proud in his rags, and another may be bumbled in scarlet, yet quia per exteriora cognoscuntur interiora, and our habits and actions should suit with the times and occasions, as we put on wedding garments and our mourning weeds,
For though a beggar may be proud in his rags, and Another may be bumbled in scarlet, yet quia per exteriora cognoscuntur interiora, and our habits and actions should suit with the times and occasions, as we put on wedding garments and our mourning weeds,
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2. We must consesse our sins and acknowledge our owne unrighteosnesse. We have transgressed and Rebelled, saith the Prophet Jeremie; and Baruch setteth downe the forme of the confession that we should make, saying, to the Lord our God belongeth righteousnesse,
2. We must confess our Sins and acknowledge our own unrighteosnesse. We have transgressed and Rebelled, Says the Prophet Jeremiah; and baruch sets down the Form of the Confessi that we should make, saying, to the Lord our God belongeth righteousness,
and to our Prophets, and to our Fathers, for we have sinned before the Lord, we have done ungodly, we have dealt unrighteousty in all thine ordinances:
and to our prophets, and to our Father's, for we have sinned before the Lord, we have done ungodly, we have dealt unrighteousty in all thine ordinances:
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and as their lives should be more holy, so let the punishment of the offenders be the more exemplary, and let that Judas that will betray his master have the reward of Judas: but as Christ cashiered not all the Apostles,
and as their lives should be more holy, so let the punishment of the offenders be the more exemplary, and let that Judas that will betray his master have the reward of Judas: but as christ Cashiered not all the Apostles,
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so should not we destroy the calling, or as Abraham saith, destroy the righteous with the wicked, because some of them in your opinion may be unworthy of that calling:
so should not we destroy the calling, or as Abraham Says, destroy the righteous with the wicked, Because Some of them in your opinion may be unworthy of that calling:
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for it will not serve our turne to recriminate, to do as Adam did, lay the fault upon the woman, or as Saul did, to post over his fault unto the people: it is not the way to finde the Lord, to lay all the blame upon the Parliament, & to make the Rebels the sole causes of our miseries:
for it will not serve our turn to recriminate, to do as Adam did, lay the fault upon the woman, or as Saul did, to post over his fault unto the people: it is not the Way to find the Lord, to lay all the blame upon the Parliament, & to make the Rebels the sole Causes of our misery's:
and as the Prophet saith, erravimus cumpatribus, so it may be, we might, if we would confesse the truth, say erravimus cum fratribus, we have in some sort committed the same sinnes with them;
and as the Prophet Says, erravimus cumpatribus, so it may be, we might, if we would confess the truth, say erravimus cum fratribus, we have in Some sort committed the same Sins with them;
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5 by delighting to see it done, as S. Paul saith, to have pleasure in them that sinne. 6 by our silence, conniving and not hindering sinne to be committed,
5 by delighting to see it done, as S. Paul Says, to have pleasure in them that sin. 6 by our silence, conniving and not hindering sin to be committed,
because thou shouldst have nothing to doe, no complyance at all with the stoole of wickednesse, Ps 94 20 For in all this I speake not of Popish and •uricular confession to the Priest.
Because thou Shouldst have nothing to do, no compliance At all with the stool of wickedness, Psalm 94 20 For in all this I speak not of Popish and •uricular Confessi to the Priest.
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so when Sen•ach•ri• … came against Hierusalem, Hezechia the King and Isaiah the Prophet prayed, and cryed to heaven: and his prayer is set downe, 2 reg. 19.15.
so when Sen•ach•ri• … Come against Jerusalem, Hezekiah the King and Isaiah the Prophet prayed, and cried to heaven: and his prayer is Set down, 2 reg. 19.15.
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so Daniel after he had made confession of the sinnes of the people makes an earnest and most fervent Prayer to God for the remission of their sinnes; so David saith unto God;
so daniel After he had made Confessi of the Sins of the people makes an earnest and most fervent Prayer to God for the remission of their Sins; so David Says unto God;
looke upon mine adversities and miseries and forgive mee all my sinnes: and Christ biddeth us to aske, Dan. 9.16. usque ad 20. ve. and we should have; Mat. 7.7.
look upon mine adversities and misery's and forgive me all my Sins: and christ bids us to ask, Dan. 9.16. usque ad 20. ve. and we should have; Mathew 7.7.
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And if we thus unfainedly confesse our sinnes, and fervently begge pardon, and constantly forsake our sins, God is faithfull, (saith the Apostle) that is, fathfull, because he promised, to forgive us our sinnes.
And if we thus unfeignedly confess our Sins, and fervently beg pardon, and constantly forsake our Sins, God is faithful, (Says the Apostle) that is, fathfull, Because he promised, to forgive us our Sins.
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2, As we are to seeke the Lord externally, with all the parts of our bodyes, so we are to seeke him internally, with all the faculties of our soule; and as David concludes this manner to his sonne Solomon, it must be with a perfect heart, and a willing minde, for otherwise to seeke the Lord with outward profession,
2, As we Are to seek the Lord externally, with all the parts of our bodies, so we Are to seek him internally, with all the faculties of our soul; and as David concludes this manner to his son Solomon, it must be with a perfect heart, and a willing mind, for otherwise to seek the Lord with outward profession,
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and therefore God abhorred their devotion and said, I hate, I despise your feast dayes, and I will not smell in your solemne assemblies, Amos 5.21.22 & Esay 1.11.
and Therefore God abhorred their devotion and said, I hate, I despise your feast days, and I will not smell in your solemn assemblies, Amos 5.21.22 & Isaiah 1.11.
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neither will I regard the peace-offlerings of your fat Beasts, and as the Lord saith in Jerem. when they fast, I will not heare their cry, and when they offer burnt offiering and oblation, I will not accept them, but I will consume them by the sword and by the famine and by the pestilence: because this outward profession is none otherwise then a shadowe that is something in showe but nothing in substance, or like Zeuxis and Parhasius pictures, whereof Zeuxis deceaved the birds with his counterfeit grapes,
neither will I regard the peace-offlerings of your fat Beasts, and as the Lord Says in Jeremiah when they fast, I will not hear their cry, and when they offer burned offiering and oblation, I will not accept them, but I will consume them by the sword and by the famine and by the pestilence: Because this outward profession is none otherwise then a shadow that is something in show but nothing in substance, or like Zeuxis and Parhasius pictures, whereof Zeuxis deceived the Birds with his counterfeit grapes,
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for we must seeke the Lord with all our hearts, or otherwise, if we offer Sacrifice with Caine, and pray with the Pharisie, and fast with the Jewes to strife and debate, or with the Rebels to plunder and murder, and heare as many Sermons as the precisest Hypocrite,
for we must seek the Lord with all our hearts, or otherwise, if we offer Sacrifice with Cain, and pray with the Pharisee, and fast with the Jews to strife and debate, or with the Rebels to plunder and murder, and hear as many Sermons as the Precisest Hypocrite,
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but Rebell against Gods Annointed, we may with Esaw hunt for a blessing, but catch a curse, and seeke the Lord for mercy, but finde him in his justice: when he shall say unto us, NONLATINALPHABET, I know you not whence you are, depart from me all ye that worke iniquity.
but Rebel against God's Anointed, we may with Esau hunt for a blessing, but catch a curse, and seek the Lord for mercy, but find him in his Justice: when he shall say unto us,, I know you not whence you Are, depart from me all you that work iniquity.
so we are to seekhim, not frigidè, coldly and carelesly, but with all diligence, as the woman that lost her groat lighted a candle, Luk: 15.8. and swept the house, and sought diligently till she found it;
so we Are to seekhim, not frigidè, coldly and carelessly, but with all diligence, as the woman that lost her groat lighted a candle, Luk: 15.8. and swept the house, and sought diligently till she found it;
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and therefore S. Chrysost. writing upon these words of the Apostle, worke out your owne Salvation with feare and trembling, saith, he doth not barely use the simple word NONLATINALPHABET, worke it out,
and Therefore S. Chrysostom writing upon these words of the Apostle, work out your own Salvation with Fear and trembling, Says, he does not barely use the simple word, work it out,
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but he saith, NONLATINALPHABET that is, as the Father doth interpret it, NONLATINALPHABET, accurately, precisely, and with a great deal of care & study;
but he Says, that is, as the Father does interpret it,, accurately, precisely, and with a great deal of care & study;
so in the life of a Christian, hoc est unum necessarium, this ought to be our chiefest care, to seek the Lord; for as Seneca saith of Philosophy, sive aliquid habes, ô jam Philosophare, sive nihil, hoc prius quaere quàm quidquam;
so in the life of a Christian, hoc est Unum Necessary, this ought to be our chiefest care, to seek the Lord; for as Senecca Says of Philosophy, sive Aliquid habes, o jam Philosophare, sive nihil, hoc prius quaere quàm quidquam;
— and the Spirit of the Lord filleth all places, being not sarre from every one of us, seeing as the Apostle saith, in him we live, and move, and have our being:
— and the Spirit of the Lord fills all places, being not sarre from every one of us, seeing as the Apostle Says, in him we live, and move, and have our being:
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we gather them, and yet are ignorant of him, and do sacrifice with the Athenians NONLATINALPHABET and therefore we thanke him not because we know him not,
we gather them, and yet Are ignorant of him, and do sacrifice with the Athenians and Therefore we thank him not Because we know him not,
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but many of us seeke our Lady, and not the Lord, and pray to her and offer sacrifice to the Queene of heaven, more and better then to the Lord of heaven:
but many of us seek our Lady, and not the Lord, and pray to her and offer sacrifice to the Queen of heaven, more and better then to the Lord of heaven:
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others mounting not their thought any higher then the earth, doe onely seeke for the things of this world, quaerenda pecunia primum; some for riches, some for honours, and some for revenge, which is the worst some of all;
Others mounting not their Thought any higher then the earth, do only seek for the things of this world, quaerenda Pecunia primum; Some for riches, Some for honours, and Some for revenge, which is the worst Some of all;
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for I will not touch on those overwise men, that seeke to find out the deepest Mysteries of Gods secrets, in his absolute decrees and unsearchable wayes of election and reprobation, and the like;
for I will not touch on those overwise men, that seek to find out the Deepest Mysteres of God's secrets, in his absolute decrees and unsearchable ways of election and reprobation, and the like;
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but of those lighter heads, that bestow their search about things of nothing, as the Graecians did beat their braines to find out how many rowers Ʋlysses ship had,
but of those lighter Heads, that bestow their search about things of nothing, as the Greeks did beatrice their brains to find out how many rowers Ʋlysses ship had,
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so we must know whether the ancient Monks wore their cloakes short like the French, or downe to the heeles like the Spaniards, or whether Saint Augustine wore a white garment upon his blacke cloathes,
so we must know whither the ancient Monks wore their cloaks short like the French, or down to the heals like the Spanish, or whither Saint Augustine wore a white garment upon his black clothes,
and are raised up by the Devill, to this onely end, that while we seeke after these fruitlesse things, that may hurt us much, but availe us little, that may best be spared and ought least to be disputed, we might leave off to seeke the Lord, and those things that doe necessarily pertaine unto salvation.
and Are raised up by the devil, to this only end, that while we seek After these fruitless things, that may hurt us much, but avail us little, that may best be spared and ought least to be disputed, we might leave off to seek the Lord, and those things that do necessarily pertain unto salvation.
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But in universalibus latet error, generall things are often darke, and every one saith that he seekes the Lord, but that either he maketh darknesse his secret place, his pavilion round about him with darke waters and thicke cloudes to cover him;
But in universalibus latet error, general things Are often dark, and every one Says that he seeks the Lord, but that either he makes darkness his secret place, his pavilion round about him with dark waters and thick Clouds to cover him;
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otherwise, God forbid, that you should imagine, saith every man, that we doe not seeke the Lord. Therefore to take away this curtaine, to unvaile this glorious face,
otherwise, God forbid, that you should imagine, Says every man, that we do not seek the Lord. Therefore to take away this curtain, to unveil this glorious face,
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and to let you see, that few of us doe seeke the Lord, whatsoever we say, the Prophet tels us plainely, that to seeke the Lord is to seeke good, and not evill or,
and to let you see, that few of us do seek the Lord, whatsoever we say, the Prophet tells us plainly, that to seek the Lord is to seek good, and not evil or,
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as he explaineth it further in the immediate verse. 15. it is to hate the evill and love the good, and to establish judgment in the gate; and this the Prophet.
as he Explaineth it further in the immediate verse. 15. it is to hate the evil and love the good, and to establish judgement in the gate; and this the Prophet.
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Besides, God is truth and God is justice; therefore you must seeke the truth, and you must doe justice; for When truth shall flourish out of the earth and righteousnesse shall looke downe from heaven, then the Lord will shew loving kindnesse, he will speake peace unto his people,
Beside, God is truth and God is Justice; Therefore you must seek the truth, and you must do Justice; for When truth shall flourish out of the earth and righteousness shall look down from heaven, then the Lord will show loving kindness, he will speak peace unto his people,
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and therefore though we should be never so desirous of peace, and to procure peace, be contented, it should be done upon unrighteous termes, it may be with the ruine of the Church; yet it cannot be;
and Therefore though we should be never so desirous of peace, and to procure peace, be contented, it should be done upon unrighteous terms, it may be with the ruin of the Church; yet it cannot be;
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for the innocent bloud of the Gibeonites, that Saul most unjustly spilt, untill it was revenged by bloud upon the house of Saul, so the innocent blond, that hath beene spilt in this Kingdome, can never be expiated, untill an attonement be made by bloud; because that without bloud there is no remission, that is, of bloud, unlesse they doe with Manasses wipe a way the streames of bloud, with the streames of most penitent teares;
for the innocent blood of the Gibeonites, that Saul most unjustly spilled, until it was revenged by blood upon the house of Saul, so the innocent blond, that hath been spilled in this Kingdom, can never be expiated, until an atonement be made by blood; Because that without blood there is no remission, that is, of blood, unless they do with Manasses wipe a Way the streams of blood, with the streams of most penitent tears;
for he that sheddeth mans blond, that is, illegally, by man shall his bloud be shed, that is, judiciarily, by the Magistrate, saith God in the old Test:
for he that sheds men blond, that is, illegally, by man shall his blood be shed, that is, judiciarily, by the Magistrate, Says God in the old Test:
and all they that take the sword, that is, without due authority, shall perish by the sword, that is, by just authority, saith our Saviour Christ in the New Testament;
and all they that take the sword, that is, without due Authority, shall perish by the sword, that is, by just Authority, Says our Saviour christ in the New Testament;
and therefore if your peace may not be had with truth and according unto justice, gird you with your swords upon your thighs, O you mighty men of valour,
and Therefore if your peace may not be had with truth and according unto Justice, gird you with your swords upon your thighs, Oh you mighty men of valour,
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Set God and his truth all waies before your eyes, and labour for that peace, which may stand with the peace of conscience, and with your peace with God; or otherwise you may purchase a worldly peace at too deare a rate, it may be with the losse of your soules;
Set God and his truth all ways before your eyes, and labour for that peace, which may stand with the peace of conscience, and with your peace with God; or otherwise you may purchase a worldly peace At too deer a rate, it may be with the loss of your Souls;
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when God shall say unto you, as he doth unto the Jewes; Shall not I visite for these things? as if he said, you indeed for your peace and prosperities sake,
when God shall say unto you, as he does unto the Jews; Shall not I visit for these things? as if he said, you indeed for your peace and Prosperities sake,
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and perhaps to sell my truth and suffer my service to be abused, and my servants to be destroyed, that you may live in peace: but doe you thinke that I am such a one as your selves, or that I will suffer all these things to goe unrevenged? no, no, saith the Prophet, the Lord is knowen to execute judgement,
and perhaps to fell my truth and suffer my service to be abused, and my Servants to be destroyed, that you may live in peace: but do you think that I am such a one as your selves, or that I will suffer all these things to go unrevenged? no, no, Says the Prophet, the Lord is known to execute judgement,
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And therefore noble and religious Gentlemen, that love your God better then the world, and his eternall honour better then your owne temporall happinesse, love peace and ensue it,
And Therefore noble and religious Gentlemen, that love your God better then the world, and his Eternal honour better then your own temporal happiness, love peace and ensue it,
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but let it be with the truth and with justice; let the story of the worthy Maccabees be set before your eyes, that rather then they would chànge their religion,
but let it be with the truth and with Justice; let the story of the worthy Maccabees be Set before your eyes, that rather then they would chànge their Religion,
or inffer the service of God any wayes to be impaired, and their Ecclesiasticall government to be in any thing changed, they sould their peace with the losse of their lives, which is their everlasting prayse;
or inffer the service of God any ways to be impaired, and their Ecclesiastical government to be in any thing changed, they should their peace with the loss of their lives, which is their everlasting praise;
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and here I doe professe, I doe most heartily wish for peace, and would thinke my selfe most happy to see peace established, as of old; but rather then I should see it with the ruine of the Church, with a Presbyterian discipline, that new-sprung out-landish weede of mans invention,
and Here I do profess, I do most heartily wish for peace, and would think my self most happy to see peace established, as of old; but rather then I should see it with the ruin of the Church, with a Presbyterian discipline, that new-sprung outlandish weed of men invention,
and no plant of Gods plantation, I beseech All mighty God, that I may beg my bread and seeke it in desolate places, that my bloud may be poured like water upon the ground,
and no plant of God's plantation, I beseech All mighty God, that I may beg my bred and seek it in desolate places, that my blood may be poured like water upon the ground,
And I am confident, that all my brethren the Bishops and Prelates will say with Jonas, Si propter nos haec tempestas, if you see just cause, cast us all into the sea,
And I am confident, that all my brothers the Bishops and Prelates will say with Jonah, Si propter nos haec Tempestas, if you see just cause, cast us all into the sea,
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and destroy not the government that was established by the Apostles, and continued to Gods glory and the gaining of so many thousand soules to Christ, from his being on earth to this very day;
and destroy not the government that was established by the Apostles, and continued to God's glory and the gaining of so many thousand Souls to christ, from his being on earth to this very day;
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because the dishonour that must infallibly redound to God, and the detriment that must fall to the Church of Christ, by the abolishing of Episcopacy, troubleth us a great deale more,
Because the dishonour that must infallibly redound to God, and the detriment that must fallen to the Church of christ, by the abolishing of Episcopacy, Troubles us a great deal more,
So you see what it is to seeke the Lord, not his essence which is incomprehensible, but to doe his will and to obey his commandements which is most acceptable unto him,
So you see what it is to seek the Lord, not his essence which is incomprehensible, but to do his will and to obey his Commandments which is most acceptable unto him,
Or to set downe all in a word, doe as the Lord directs you, and you shall live; and that is, 1. To doe your owne best endeavours to preserve your lives.
Or to Set down all in a word, do as the Lord directs you, and you shall live; and that is, 1. To do your own best endeavours to preserve your lives.
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and so the keeping of his other precepts is the preservation of our lives. But the bloud-thirsty and deceitfull man shall not live out halfe his dayes:
and so the keeping of his other Precepts is the preservation of our lives. But the bloodthirsty and deceitful man shall not live out half his days:
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and therefore as you love your life, so you must hare your sinne, & as the Heathens clipped the wings of victory lest it should fly away from them unto their enemies;
and Therefore as you love your life, so you must hare your sin, & as the heathens clipped the wings of victory lest it should fly away from them unto their enemies;
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for it is not enough for us to say, the Lord will save us, but we must doe our best to save our selves; So the Mariners that carried Ionas prayed unto their Gods, and yet rowed their best to preserve their lives;
for it is not enough for us to say, the Lord will save us, but we must do our best to save our selves; So the Mariners that carried Ionas prayed unto their God's, and yet rowed their best to preserve their lives;
yet they prepared the instruments of warre, they fortified their Cities, and gathered all the strength of men that they could make to withstand the violence of their foes;
yet they prepared the Instruments of war, they fortified their Cities, and gathered all the strength of men that they could make to withstand the violence of their foes;
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2. When the horse is prepared, and we have endeavoured our best, we must referre our lives onely unto God; it is not in him that willeth nor in him that runneth, but as the Prophet sayeth, salvation belongeth unto the Lord;
2. When the horse is prepared, and we have endeavoured our best, we must refer our lives only unto God; it is not in him that wills nor in him that Runneth, but as the Prophet Saith, salvation belongeth unto the Lord;
and when we gaine and get the better of our enemies, we should not be puffed up with pride, & diminish the praise of God, who gave us the better, which is the fault of as many more, that ascribe too much unto themselves and to little to Gods goodnesse:
and when we gain and get the better of our enemies, we should not be puffed up with pride, & diminish the praise of God, who gave us the better, which is the fault of as many more, that ascribe too much unto themselves and to little to God's Goodness:
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ô that my people would have hearkened unto me, for if Israel had walked in my wayes, I should soone have put downe their enemies, Ps. 81.14, 15 16. and turned my hand against their adversaries;
o that my people would have harkened unto me, for if Israel had walked in my ways, I should soon have put down their enemies, Ps. 81.14, 15 16. and turned my hand against their Adversaries;
because we rely not upon our owne strength, but upon the assistance of our God, qui dividit contritionem super fortitudinem, which casteth abundance of destructions upon the mighty,
Because we rely not upon our own strength, but upon the assistance of our God, qui dividit contritionem super fortitudinem, which Cast abundance of destructions upon the mighty,
and though we be simple, and our enemies subtle and crafty, full of all politique devices, to raise men and to get money, and to unite their strength by wicked covenants, oathes and associations:
and though we be simple, and our enemies subtle and crafty, full of all politic devices, to raise men and to get money, and to unite their strength by wicked Covenants, Oaths and associations:
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2. The promise (as I told you at first) is the best of all desires, you shall live; the former part was like the toylsome labour of the inhabitants of Persepolis, when they cut the wood with their axes;
2. The promise (as I told you At First) is the best of all Desires, you shall live; the former part was like the toilsome labour of the inhabitants of Persepolis, when they Cut the wood with their axes;
but to labour all night with the Apostles, and to catch nothing, durus est hic sermo, this is a hard saying, after a hard labour; but it is not so in Gods service:
but to labour all night with the Apostles, and to catch nothing, Durus est hic sermon, this is a hard saying, After a hard labour; but it is not so in God's service:
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for, though in following the lusts of the flesh, and the vanities of this World, excessit medicina modum, the reward that the Devill gives us, shall be a great deale sorer then all the paines we have taken in his service:
for, though in following the Lustiest of the Flesh, and the vanities of this World, excessit medicina modum, the reward that the devil gives us, shall be a great deal Sorer then all the pains we have taken in his service:
1. Though the blood-thirsty and deceitfull men shall not live out halfe their dayes, and the ungodly shall be soone cut downe like the grasse, gemit sub pondere tellus, when the earth is wearie to beare them on it;
1. Though the bloodthirsty and deceitful men shall not live out half their days, and the ungodly shall be soon Cut down like the grass, gemit sub ponder tellus, when the earth is weary to bear them on it;
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yet if we seeke the Lord, our daies shall be long in the Land, which the Lord our God giveth us, and though the pestilence, that walketh in darkenesse, and the arrowe that flyeth in the noone day doe threaten our death at every houre, yet when a thousand shall fall besides us,
yet if we seek the Lord, our days shall be long in the Land, which the Lord our God gives us, and though the pestilence, that walks in darkness, and the arrow that flies in the noon day do threaten our death At every hour, yet when a thousand shall fallen beside us,
for surely it shall goe well with the righteous, saith the Prophet, and King David saith, the Lions may want and suffer hunger, but they that feare the Lord shall want no manner of thing that is good, and the reason is rendered by the Apostle, because godlinesse hath the promise both of this life and of the life to come. and
for surely it shall go well with the righteous, Says the Prophet, and King David Says, the Lions may want and suffer hunger, but they that Fear the Lord shall want no manner of thing that is good, and the reason is rendered by the Apostle, Because godliness hath the promise both of this life and of the life to come. and
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we shall live for evermore, & gloriosum imperium sine fine dabit, and God will give us a Kingdome without ending; And therefore seeing this promise is so plentifull, it is worth our labour that we should seeeke the Lord.
we shall live for evermore, & Gloriosum imperium sine fine Dabit, and God will give us a Kingdom without ending; And Therefore seeing this promise is so plentiful, it is worth our labour that we should seeeke the Lord.
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But here, it may be some will demand how doth he performe his promise? for, did not the Prophets, the Apostles and all the Martyrs of the Primitive Church seeke the Lord, and beleive in Christ with all their hearts;
But Here, it may be Some will demand how does he perform his promise? for, did not the prophets, the Apostles and all the Martyrs of the Primitive Church seek the Lord, and believe in christ with all their hearts;
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and yet was not Zachary stoned, in the courts of the house of the Lord? Micheas killed by Joram? Amos knockt in the head with a club? Esay sawed in pieces by Manasses? John Baptist beheaded? S. Stephen stoned? James killed? S. Paul beheaded? S. Peter crucified? S. Thomas killed with a Javelin? S. Marke burned? and what shall I say of Symeon, Polycarpus, Justinus, Attalus, Marcella, Apolloniae, and abundance more of holy Saints, whereof alii flammis exusti, some were burned, others beheaded, and all deprived of their life for seeking the Lord and confessing Christ;
and yet was not Zachary stoned, in the Courts of the house of the Lord? Micheas killed by Jhoram? Amos knocked in the head with a club? Isaiah sawed in Pieces by Manasses? John Baptist beheaded? S. Stephen stoned? James killed? S. Paul beheaded? S. Peter Crucified? S. Thomas killed with a Javelin? S. Mark burned? and what shall I say of Symeon, Polycarp, Justinus, Attalus, Marcella, Apolloniae, and abundance more of holy Saints, whereof alii flammis exusti, Some were burned, Others beheaded, and all deprived of their life for seeking the Lord and confessing christ;
and afflictions doe waite for them in every place? and when the ungodly flourish like a greene bay tree, clothed in scarlet and fine lynnen, and fare deliciously every day;
and afflictions do wait for them in every place? and when the ungodly flourish like a green bay tree, clothed in scarlet and fine linen, and fare deliciously every day;
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for God esteemeth of notime but what we spend in his service; and therefore they that lived 100 years in pleasures have but lost all their time, and been as dead all that time which they lived;
for God esteems of notime but what we spend in his service; and Therefore they that lived 100 Years in pleasures have but lost all their time, and been as dead all that time which they lived;
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but they count them, as the fatherly chastisements of Gods love, and not any arguments of Gods hatred, and as as the Poet saith, Ʋna eademque manus vulnus opemque tulit.
but they count them, as the fatherly chastisements of God's love, and not any Arguments of God's hatred, and as as the Poet Says, Ʋna eademque manus Wound opemque tulit.
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2. By filling them with true content, that is, in any estate to be contented; which is farre better then to abound with wealth, and to want this heavenly gift; for he is most rich that desires nothing, and he is best pleased, that is never discontented. and
2. By filling them with true content, that is, in any estate to be contented; which is Far better then to abound with wealth, and to want this heavenly gift; for he is most rich that Desires nothing, and he is best pleased, that is never discontented. and
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3. By making them to rejoyce in tribulation and to account it all joy, when they fall into divers temptations; a strange thing, that they should rejoyce in that which the world doth most feare; vet such is the case of the righteous, that neither life, nor death,
3. By making them to rejoice in tribulation and to account it all joy, when they fallen into diverse temptations; a strange thing, that they should rejoice in that which the world does most Fear; vet such is the case of the righteous, that neither life, nor death,
but they abound in want, they are content in Prison, they rejoyce in death and in all things they are more then conquerers for his sake that loved them.
but they abound in want, they Are content in Prison, they rejoice in death and in all things they Are more then conquerors for his sake that loved them.
If we alone be the cause of all this storme, and if our persons by any thing, that could be done to us, could appease these distractions, and procure the peace of the Church and State, do vvhat you will to us, Non multum nos movebit.
If we alone be the cause of all this storm, and if our Persons by any thing, that could be done to us, could appease these distractions, and procure the peace of the Church and State, do what you will to us, Non multum nos movebit.
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