A sermon intended for Paul's Crosse, but preached in the Church of St. Paul's, London, the III. of December, M.DC.XXV. Vpon the late decrease and withdrawing of Gods heauie visitation of the plague of pestilence from the said citie. By Tho: Fuller, Master of Arts in Pembroke-Hall in Cambridge
(vet:) Plagued. 18. Their soule abhorreth all meate, and they drawe neere to the gates of death. 19. Then they crye vnto the Lord in their trouble, hee saueth them out of their distresses. 20. Hee sent his Word and healed them,
(vet:) Plagued. 18. Their soul abhorreth all meat, and they draw near to the gates of death. 19. Then they cry unto the Lord in their trouble, he Saveth them out of their Distresses. 20. He sent his Word and healed them,
I freely acknowledge this chayre of Moses should rather bee furnished with Masters in our Israel, men of such grauity and learning, whose awfull presence alone might stop the mouth of all, either censorious Criticisme, or enuious detraction:
I freely acknowledge this chair of Moses should rather be furnished with Masters in our Israel, men of such gravity and learning, whose awful presence alone might stop the Mouth of all, either censorious Criticism, or envious detraction:
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Those greater and more glorious Luminaries are retired to their more priuate orbes, there praying and interceding with Abraham in the fields for threatned Sodome; wisely carefull, according to the aduise of Salomon not to expose their bodyes to these arrowes of God, which as if they had chosen this Citie for their proper ayme, haue thus long, thus mortally wounded vs;
Those greater and more glorious Luminaries Are retired to their more private orbs, there praying and interceding with Abraham in the fields for threatened Sodom; wisely careful, according to the advise of Solomon not to expose their bodies to these arrows of God, which as if they had chosen this city for their proper aim, have thus long, thus mortally wounded us;
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So that young Samuel, or none must supply the place of old Eli, and in the absence of the Prophets, their children of seruants must discharge this duty.
So that young Samuel, or none must supply the place of old Eli, and in the absence of the prophets, their children of Servants must discharge this duty.
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St. Paul himselfe when he was a childe, spake as a childe, and out of the mouthes of babes and sucklins is God often pleased to make his praises issue forth:
Saint Paul himself when he was a child, spoke as a child, and out of the mouths of babes and sucklins is God often pleased to make his praises issue forth:
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What then the Heathen were wont to proclaime in the beginning of their sacrifices NONLATINALPHABET so wee desire none but equall eares and milde censurers at our Sermons.
What then the Heathen were wont to proclaim in the beginning of their Sacrifices so we desire none but equal ears and mild censurers At our Sermons.
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Good newes is good newes though from a Leaper, and truth though vttered out of weake and vnworthy lips ought to lose nothing of it's worth and acceptation.
Good news is good news though from a Leaper, and truth though uttered out of weak and unworthy lips ought to loose nothing of it's worth and acceptation.
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The Prophet in this Psalme describes foure seuerall sorts of men that stand indebted to God for deliuerance from earthly and temporall dangers, and afflictions.
The Prophet in this Psalm describes foure several sorts of men that stand indebted to God for deliverance from earthly and temporal dangers, and afflictions.
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The third being the Text which at this time I haue chosen to bee the subiect of my weake discourse, are they that haue beene brought so lowe, with the harbinger of death;
The third being the Text which At this time I have chosen to be the Subject of my weak discourse, Are they that have been brought so low, with the harbinger of death;
The fourth are they that goe downe to the sea in Ships, and occupie their businesse in great waters, Sea-faring men, that are neither Inter vi••s •ec inter mor•uos, betweene the liuing nor the dead,
The fourth Are they that go down to the sea in Ships, and occupy their business in great waters, Seafaring men, that Are neither Inter vi••s •ec inter mor•uos, between the living nor the dead,
if euer text was seasonable, this is now at this time, being a liuely description to our eares, of what our eyes haue beene wofull witnesses and spectators, here is a reall narration,
if ever text was seasonable, this is now At this time, being a lively description to our ears, of what our eyes have been woeful Witnesses and spectators, Here is a real narration,
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and a true demonstration of our owne lamentable estate, whether we consider our misery we haue beene plagued and afflicted, or the cause of those sorrows our Transgressions and iniquity, or the effect of those disasters, our fasting and crying vnto the Lord, or the happy euent of our humilia•ion and contrition.
and a true demonstration of our own lamentable estate, whither we Consider our misery we have been plagued and afflicted, or the cause of those sorrows our Transgressions and iniquity, or the Effect of those disasters, our fasting and crying unto the Lord, or the happy event of our humilia•ion and contrition.
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Or lastly the good end and conclusion which we all should make our thankfulnesse, Oh that men would, &c. Plus profic•tur, cùm in rem presentem venitur, when we see and feele the truth of what we heare, the words cannot but moue and proue eff•ctuall.
Or lastly the good end and conclusion which we all should make our thankfulness, O that men would, etc. Plus profic•tur, cùm in remembering presentem venitur, when we see and feel the truth of what we hear, the words cannot but move and prove eff•ctuall.
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when he heares the sad relation of those miseries wherein himselfe and his brethren haue beene miserable sharers, shall not haue his heart pricked, as the Iewes had at Peters Sermon, t•lling them their sin past,
when he hears the sad Relation of those misery's wherein himself and his brothers have been miserable sharers, shall not have his heart pricked, as the Iewes had At Peter's Sermon, t•lling them their since past,
and their iudgement to come, so againe, that heart is as 〈 ◊ 〉 as Brawne, and himselfe not worthy the ayre hee breathes in, that is not taken with this great deliuerance of our gratious God, that hath not his soule rauisht with ioy,
and their judgement to come, so again, that heart is as 〈 ◊ 〉 as Brawn, and himself not worthy the air he breathes in, that is not taken with this great deliverance of our gracious God, that hath not his soul ravished with joy,
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and if euer Mercy againe victoriously ouercame, it was now in this sudden and vnexpected declination from the deaths of so many thousands in one weeke, to so few hundreds within a few we•kes after, it was onely the Lords doing, and it ought to bee meruailous in our eyes.
and if ever Mercy again victoriously overcame, it was now in this sudden and unexpected declination from the death's of so many thousands in one Week, to so few hundreds within a few we•kes After, it was only the lords doing, and it ought to be marvelous in our eyes.
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Wherefore as Tully spake of a booke which Cran•or wrote, it was Paruus, sed aureolus, & ad verbum ediscendus, with better reason may I say of this Text of Scripture, it deserues to bee engrauen vpon the palmes of our hands, or rather on the tables of our hearts, neuer to bee forgotten, to be worne as a bracelet vpon our armes, or rather as a •ron•let betweene our eyes, still to bee thought vpon and still to magnifie God for it.
Wherefore as Tully spoke of a book which Cran•or wrote, it was Parvus, sed Aureolus, & ad verbum ediscendus, with better reason may I say of this Text of Scripture, it deserves to be engraved upon the palms of our hands, or rather on the tables of our hearts, never to be forgotten, to be worn as a bracelet upon our arms, or rather as a •ron•let between our eyes, still to be Thought upon and still to magnify God for it.
But because Pleni sumus r•marum as hee in the Comedie, and the thought both of sorrow and deliuerance equally slips out of our memories with the sense of them, giue me leaue to thrust my finger into an al-most-healed soare, to drawe fresh blood from our late wounds;
But Because Plenty sumus r•marum as he in the Comedy, and the Thought both of sorrow and deliverance equally slips out of our memories with the sense of them, give me leave to thrust my finger into an al-most-healed soare, to draw fresh blood from our late wounds;
for what was it that suffered these fooles so long to runne on in the wayes of their foolishnesse, till they added Transgressions to their F•lly, and Iniquitie to their Transgressions, till they heaped one sinne vpon another, that their regions were forborne not onely till they were Albae ad messem, but Siccae ad ignem, white for haruest,
for what was it that suffered these Fools so long to run on in the ways of their foolishness, till they added Transgressions to their F•lly, and Iniquity to their Transgressions, till they heaped one sin upon Another, that their regions were forborn not only till they were Albae ad messem, but Sicca ad Ignem, white for harvest,
and running ouer, but those Viscera misericordiae as they are tearmed, the bowels of his compassion, his long suffering patience, who wills not the destruction of any;
and running over, but those Viscera Mercy as they Are termed, the bowels of his compassion, his long suffering patience, who wills not the destruction of any;
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And yet see and wonder at Mercy in the middest of Iudgement, they are not swallowed vp quite of this deuourer, they are but at the gates of death, He hath chastened them sore,
And yet see and wonder At Mercy in the midst of Judgement, they Are not swallowed up quite of this devourer, they Are but At the gates of death, He hath chastened them soar,
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Hee wills not the death of a sinner, but rather their conuersion and saluation. And because prosperity doth rather breed corruption then amendment, as Ges•urun waxing •at will kicke,
He wills not the death of a sinner, but rather their conversion and salvation. And Because Prosperity does rather breed corruption then amendment, as Ges•urun waxing •at will kick,
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Then secondly we haue the nature of the disease, the new Transl•tion saith in generall they are afflicted. The old hath it, they are plagued which by the symptomes of it may be thought to b•e the same disease vnder which wee haue thus long groaned ▪
Then secondly we have the nature of the disease, the new Transl•tion Says in general they Are afflicted. The old hath it, they Are plagued which by the symptoms of it may be Thought to b•e the same disease under which we have thus long groaned ▪
As the Prodigall when hee returned to his Fathers house freely confessed hee had sinned against Heauen and against him, and was no more worthy to be called his sonne,
As the Prodigal when he returned to his Father's house freely confessed he had sinned against Heaven and against him, and was no more worthy to be called his son,
and so reduced all his delinquencyes to these two heads, God, and Man; So are all our sinnes wee can bee guilty of, included in these two, our Transgressions and our Iniquities; our Transgressions, as all interpreters doe agree, smiting against the first Table,
and so reduced all his delinquencies to these two Heads, God, and Man; So Are all our Sins we can be guilty of, included in these two, our Transgressions and our Iniquities; our Transgressions, as all Interpreters do agree, smiting against the First Table,
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our sinnes of knowledge, our sinnes of ignorance, our sinnes of weaknesse, our sinnes of wilfulnesse, our secret, our open sinnes, of our thoughts, of our mouthes, of our hands, are all here comprised, whatsoeuer the diuell can suggest,
our Sins of knowledge, our Sins of ignorance, our Sins of weakness, our Sins of wilfulness, our secret, our open Sins, of our thoughts, of our mouths, of our hands, Are all Here comprised, whatsoever the Devil can suggest,
Should I take vpon me to number the Transgressions of our Iudah, and reckon vp the particular Iniquities of our Israel, I might as easily call all the ••arres by their names, and giue a true and exact accompt of the sand vpon the Seashore;
Should I take upon me to number the Transgressions of our Iudah, and reckon up the particular Iniquities of our Israel, I might as Easily call all the ••arres by their names, and give a true and exact account of the sand upon the Seashore;
The sinnes which in former ages were but in their Infancy, are now in ours, growne to their full height and strength, those which whilome were but in the Egge, are now come to be fiery flying Serpents; All these wee haue and more of our owne, more horrid;
The Sins which in former ages were but in their Infancy, Are now in ours, grown to their full height and strength, those which whilom were but in the Egg, Are now come to be fiery flying Serpents; All these we have and more of our own, more horrid;
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Euery new day almost brings in a new way of offending; Were Salomon now aliue, he would recant, in that he said, He saw no new thing vnder the Sun, Et dictum,
Every new day almost brings in a new Way of offending; Were Solomon now alive, he would recant, in that he said, He saw no new thing under the Sun, Et dictum,
so in this generall Infection, they deserue no admiration that offend, but they that are found innocent, vt Pueri Iunonis au•m, are wondred at as a Bird of diuerse colours.
so in this general Infection, they deserve no admiration that offend, but they that Are found innocent, vt Pueri Junonis au•m, Are wondered At as a Bird of diverse colours.
and rend their clothes, and cry I am vncleane, men would swarme in our fieldes like those Grashoppers in Aegypt, our Townes and houses should onely be places for Zim and Iim, Owles and Ostriches to inhabite in;
and rend their clothes, and cry I am unclean, men would swarm in our fields like those Grasshoppers in Egypt, our Towns and houses should only be places for Zim and Iim, Owls and Ostriches to inhabit in;
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Hee hath Breuia, leuiaque peccata, quam•is pauca, quamuis parua, non tamen nulla, so that omnes odit, qui malos odit, His sword must needs be against euery man that fights against wicked men.
He hath Breuia, leuiaque Peccata, quam•is pauca, quamuis Parua, non tamen nulla, so that omnes odit, qui Malos odit, His sword must needs be against every man that fights against wicked men.
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Or if you please, because my Text hath but two words, Transgressions and Iniquities; I will confine my selfe also to two particulars, our Transgressions against the first,
Or if you please, Because my Text hath but two words, Transgressions and Iniquities; I will confine my self also to two particulars, our Transgressions against the First,
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The former Table briefely containes in it foure seuerall Precepts, the first whereof commands internall pietie, that in our hearts we haue one, and but one God alone;
The former Table briefly contains in it foure several Precepts, the First whereof commands internal piety, that in our hearts we have one, and but one God alone;
The second externall worship of that one God, and sorbids vs to bow our knees, or prostrate our selues to any grauen or carued Image, or likenesse of any creature, but onely to himselfe:
The second external worship of that one God, and sorbids us to bow our knees, or prostrate our selves to any graven or carved Image, or likeness of any creature, but only to himself:
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and because ex abundantia cordis os loquitur as our Sauiour saith, as wee conceiue in our hearts, our tongues will expresse, therfore the 3. Commandement orders that, which is the principall member we haue, either to honour or dishonour our Maker;
and Because ex abundantia Cordis os loquitur as our Saviour Says, as we conceive in our hearts, our tongues will express, Therefore the 3. Commandment order that, which is the principal member we have, either to honour or dishonour our Maker;
in it is both life and death saith Salomon; that commands vs to exercise them NONLATINALPHABET in blessing and praising his holy Name, not in swearing, cursing,
in it is both life and death Says Solomon; that commands us to exercise them in blessing and praising his holy Name, not in swearing, cursing,
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I may not be long in particulars, I shall but onely touch them leui digito, as the 12. Searchers of Canaan brought some of the fruit of the land to their brethren,
I may not be long in particulars, I shall but only touch them Levi digito, as the 12. Searchers of Canaan brought Some of the fruit of the land to their brothers,
To taxe vs with the cōmon Idolatry of bowing our selues as the Iewes to their golden Calfe, to any carued or grauen Image, it shall now be altogether vnnecessary,
To Tax us with the Common Idolatry of bowing our selves as the Iewes to their golden Calf, to any carved or graven Image, it shall now be altogether unnecessary,
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But such order is happily taken, by direction from his sacred Majestie to his Iudges and principall Officers of state, that these Cacus - dennes shall bee more narrowly searched into,
But such order is happily taken, by direction from his sacred Majesty to his Judges and principal Officers of state, that these Cacus - dens shall be more narrowly searched into,
and these Wooden •riests, and wooden Saints, together with their wooden Gods, shall be excluded our Israel, and sent to eate their bread in those places where first they suckt their contagious Poyson,
and these Wooden •riests, and wooden Saints, together with their wooden God's, shall be excluded our Israel, and sent to eat their bred in those places where First they sucked their contagious Poison,
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When the head hath thus well ordered and commanded, may those hands forget their cunning that shall either be carelesse, or negligent in the execution.
When the head hath thus well ordered and commanded, may those hands forget their cunning that shall either be careless, or negligent in the execution.
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Cursed may he be, and may the curse cleaue to his seed, that shall doe this worke of his Lord and Master perfunctorily with a double heart, or a double eye, carrying fire in one hand, the authority and command of the King, and water in the other;
Cursed may he be, and may the curse cleave to his seed, that shall do this work of his Lord and Master perfunctorily with a double heart, or a double eye, carrying fire in one hand, the Authority and command of the King, and water in the other;
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But there is another Idolatry more common, no lesse dangerous then that other, if the Apostle deceiue vs not, Couetousnesse is Idolatry, and there are whose backes and Belly is their God. Mammon is the God of the Couetous, and Belial of the Voluptuous;
But there is Another Idolatry more Common, no less dangerous then that other, if the Apostle deceive us not, Covetousness is Idolatry, and there Are whose backs and Belly is their God. Mammon is the God of the Covetous, and Belial of the Voluptuous;
Tantum religio potuit suadere malorum, Wherein are we inferiour, and in what are they better that dei•ie their throates or bellyes? that ob vnius horaehilarem insaniam, as Drunkenesse is called, diuest themselues of all hope of eternall happinesse:
Tantum Religio Potuit suadere malorum, Wherein Are we inferior, and in what Are they better that dei•ie their throats or bellies? that ob Unius horaehilarem insaniam, as drunkenness is called, divest themselves of all hope of Eternal happiness:
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That Epicure that wished his necke as long as a Cranes, that he might haue the longer pleasure of his meates and drinkes, compared to many a man in our times might bee thought temperate, and Di•es his dain•y fare; or Apitius dyet would be thought penurious.
That Epicure that wished his neck as long as a Cranes, that he might have the longer pleasure of his Meats and drinks, compared to many a man in our times might be Thought temperate, and Di•es his dain•y fare; or Apitius diet would be Thought penurious.
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Nor doth the variety so much offend, as the abominable superfluity in the abuse of them, making them indeed the liquors of blood, beginning them to the healths of ourrfriends,
Nor does the variety so much offend, as the abominable superfluity in the abuse of them, making them indeed the Liquors of blood, beginning them to the healths of ourrfriends,
As Seneca complained in his times, vidi ebrioserum sitim & v•mentium famem, haue we as much reason to complaine in ours, there being obiected daily to our eyes,
As Senecca complained in his times, Vidi ebrioserum sitim & v•mentium Famem, have we as much reason to complain in ours, there being objected daily to our eyes,
as was to the blinde mans in the Gospell at the first recouery of his sight, Men walking like trees, shaking like the tops of them in a winde, reeling like a vessell in a tempest at Sea, cutting indentures with their inconstant feete without sense or shame, or controlement.
as was to the blind men in the Gospel At the First recovery of his sighed, Men walking like trees, shaking like the tops of them in a wind, reeling like a vessel in a tempest At Sea, cutting indentures with their inconstant feet without sense or shame, or controlment.
I haue read that Cleopatra beat a Iewell valued at 50000. pound to powder, and drunke it off at one draught to the Health of Marke Anthony, such summes few of our Drunkards are guilty of,
I have read that Cleopatra beatrice a Jewel valued At 50000. pound to powder, and drunk it off At one draught to the Health of Mark Anthony, such sums few of our Drunkards Are guilty of,
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because she offered all she had, so in this respect wee haue among vs, that drinke more then that vaine woman did, ventring their whole estates through the ••raytes of their throate,
Because she offered all she had, so in this respect we have among us, that drink more then that vain woman did, venturing their Whole estates through the ••raytes of their throat,
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and haue lost it all in the bottome thereof their Bellyes, themselues hauing beene after such shipwracke forced with Belisarius in Rome to beg a farthing,
and have lost it all in the bottom thereof their Bellies, themselves having been After such shipwreck forced with Belisarius in Room to beg a farthing,
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and glad, with the Prodigall, of Huskes and Acornes for want of other food. And for our Tables, how are they surcharged with the weight of dishes vpon them;
and glad, with the Prodigal, of Husks and Acorns for want of other food. And for our Tables, how Are they surcharged with the weight of Dishes upon them;
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One fowle is fed 100. times, that it may feed vs but once, aud all the creatures groane vnder that burden, Ha•d necessitatem deprecantes sed iniuriam, They willingly like those Quayles in the Wildernesse, offering themselues to our slaughter for our necessity, onely desiring the excessiue abuse of them to be forborne.
One fowl is fed 100. times, that it may feed us but once, and all the creatures groan under that burden, Ha•d necessitatem deprecantes sed iniuriam, They willingly like those Quails in the Wilderness, offering themselves to our slaughter for our necessity, only desiring the excessive abuse of them to be forborn.
I know there must be Feasts for the honour of Kingdomes, of States, of Magistracy, publike persons must haue such publike meetings as their worth and place requires,
I know there must be Feasts for the honour of Kingdoms, of States, of Magistracy, public Persons must have such public meetings as their worth and place requires,
So weighty is the Idolatry of the backe, carrying thereon whole Farmes and Mannor-Houses that Clemens Alexandrinus said, it was a a meruaile they were not killed, Cùm tantum onus baiulent, Augustus the Emperour tearmed this vanity vexillum superbiae, nidumque luxuriae, they are tokens of a naked and a wanton minde, which because their soules want that inward clothing of grace and good workes must thus like Sepulchers paint and beautifie their bodies for want of better ornaments;
So weighty is the Idolatry of the back, carrying thereon Whole Farms and Mannor-Houses that Clemens Alexandrian said, it was a a marvel they were not killed, Cùm Tantum onus baiulent, Augustus the Emperor termed this vanity vexillum superbiae, nidumque Luxuriae, they Are tokens of a naked and a wanton mind, which Because their Souls want that inward clothing of grace and good works must thus like Sepulchers paint and beautify their bodies for want of better Ornament;
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It is a pretty picture that points out an English - man naked, with a Taylor standing by with a paire of Sheeres in his hand, ready to shape him into any dresse, sometimes he is French alone,
It is a pretty picture that points out an English - man naked, with a Taylor standing by with a pair of Sheers in his hand, ready to shape him into any dress, sometime he is French alone,
then Spanish, then Dutch, then Italian, then altogether like them all, and in all so vnlike himselfe, that when the true God that made him comes to see him, hee must needs say Non novi, depart from me, you have so disguised and mishapen your selues,
then Spanish, then Dutch, then Italian, then altogether like them all, and in all so unlike himself, that when the true God that made him comes to see him, he must needs say Non novi, depart from me, you have so disguised and Misshapen your selves,
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but the other that we should say to a wedge of gold thou art my hope, or to siluer, thou are my confidence, that wee should make our selues seruants to that which euery beast treads vnder his feet, this,
but the other that we should say to a wedge of gold thou art my hope, or to silver, thou Are my confidence, that we should make our selves Servants to that which every beast treads under his feet, this,
an abomination which the Indians themselues abhorred in Christians, when holding vp a piece of gold, they cryed Eh De•s C•ristianorum. I cannot but thinke how soone a couetous man would bee downe on his face,
an abomination which the Indians themselves abhorred in Christians, when holding up a piece of gold, they cried Eh De•s C•ristianorum. I cannot but think how soon a covetous man would be down on his face,
and ▪ vp with his hands to the diuells worship, should he but say to them, I will not say as the Deuill did to Christ, Omnia hac dabo, but the least Mole-hill almost that it containes, which is not more base in it selfe,
and ▪ up with his hands to the Devils worship, should he but say to them, I will not say as the devil did to christ, Omnia hac Dabo, but the least Molehill almost that it contains, which is not more base in it self,
Thus wee violate the two first Commandements, now for the third and fourth, let our horred oathes, tearing God in pieces with blasphemy, with Thomas, putting our fingers into the wounds of our Sauiour, making new blood thence to issue afresh, witnesse:
Thus we violate the two First commandments, now for the third and fourth, let our horred Oaths, tearing God in Pieces with blasphemy, with Thomas, putting our fingers into the wounds of our Saviour, making new blood thence to issue afresh, witness:
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how is the second violated? if we swallow downe these Camels, surely what followes are but G••ts, and while we with such facility passe ouer these Mountaines, Mole-hills will neuer keep vs in our bounds,
how is the second violated? if we swallow down these Camels, surely what follows Are but G••ts, and while we with such facility pass over these Mountains, Molehills will never keep us in our bounds,
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and breake the b•nds of all subiection in sunder, our Fathers that begat vs, our Mothers that bore vs, our earthly gods are neglected and forsaken, should they but command ought contrary to our humours;
and break the b•nds of all subjection in sunder, our Father's that begat us, our Mother's that boar us, our earthly God's Are neglected and forsaken, should they but command ought contrary to our humours;
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2. Nay, is life spared when anger and fury is prouoked? Caligula among the Romans was called Lutum sanguine maceratum, are there not many among vs that haue made Blood touch blood? a wry looke, a misplaced word, a mistake sometimes hath spilt the blood of him for whom Christ dyed;
2. Nay, is life spared when anger and fury is provoked? Caligula among the Roman was called Lutum sanguine maceratum, Are there not many among us that have made Blood touch blood? a wry look, a misplaced word, a mistake sometime hath spilled the blood of him for whom christ died;
3. So for the third, How are our bodyes that should be vessells of honour, Temples for the Holy Ghost to dwell in, giuen ouer to all vncleannesse, men neighing with the horse after his female, and thinking no waters so pleasant, nor any bread so sweet, as what in that sort is purloyned.
3. So for the third, How Are our bodies that should be vessels of honour, Temples for the Holy Ghost to dwell in, given over to all uncleanness, men neighing with the horse After his female, and thinking no waters so pleasant, nor any bred so sweet, as what in that sort is purloined.
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4. Those Pronounes Meum and Tuum are rased out of our Grammers, many violently stealing, but more fraudulently cozening their Neighbours of their estates;
4. Those Pronouns Meum and Tuum Are rased out of our Grammars, many violently stealing, but more fraudulently cozening their Neighbours of their estates;
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5. How greedily doe our eares sucke in false Reports of our brethren, and how are our mouthes with childe till againe they be deliuered of them to the detraction of their repu•es;
5. How greedily do our ears suck in false Reports of our brothers, and how Are our mouths with child till again they be Delivered of them to the detraction of their repu•es;
so that they that report them, haue the Diuell in their tongues, and they that receiue and beleeue them, the Diuell in their eares, both in their hearts.
so that they that report them, have the devil in their tongues, and they that receive and believe them, the devil in their ears, both in their hearts.
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Nay, are there not found among vs Sons of Belial, such as Iesabell procured to sweare against Naboth, who for a small salary will sweare downe Innocence it selfe,
Nay, Are there not found among us Sons of Belial, such as Jezebel procured to swear against Naboth, who for a small salary will swear down Innocence it self,
but our owne concupiscence, the sinne against the last Commandement, which as St. Iohn diuides it, is either carnis or occulorum, with Achan wee see a Babilonish garment, and a wedge of gold, and so wee desire to be fine,
but our own concupiscence, the sin against the last Commandment, which as Saint John divides it, is either carnis or occulorum, with achan we see a Babylonish garment, and a wedge of gold, and so we desire to be fine,
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But yet ere I leaue this verse, with the practice of which sinnes we so much please our selues, giue me leaue to doe as the Finers of gold and siluer, who non solùm aurimassas, verum & bracteolas parvus tollunt, not onely make vse of the Wedge it selfe,
But yet ere I leave this verse, with the practice of which Sins we so much please our selves, give me leave to do as the Finers of gold and silver, who non solùm aurimassas, verum & bracteolas Small tollunt, not only make use of the Wedge it self,
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but euen of the smallest rayes or foyles which their mettall casteth, so heere giue mee leaue to note out the first word of the verse, the censure which the Wisdome of God giues vpon men,
but even of the Smallest rays or foils which their mettle Cast, so Here give me leave to note out the First word of the verse, the censure which the Wisdom of God gives upon men,
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and say with Pharaoh, who is the Lord that I should obey him, or with Rabsaketh to Hesekiah, he shall not be able to deliuer thee out of my hands, I say though they like the Dromedary weary themselues in the race of their abominations and yet triumph, thinking that Wisedome shall onely liue and die with them:
and say with Pharaoh, who is the Lord that I should obey him, or with Rabsaketh to Hezekiah, he shall not be able to deliver thee out of my hands, I say though they like the Dromedary weary themselves in the raze of their abominations and yet triumph, thinking that Wisdom shall only live and die with them:
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Yet see what a blacke coale they are marked with by the finger of the Spirit, the honourablest stile they can haue, is but Fooles, that's the best and most charitable construction can be giuen of all their actions,
Yet see what a black coal they Are marked with by the finger of the Spirit, the Most honorable style they can have, is but Fools, that's the best and most charitable construction can be given of all their actions,
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and shall without repentance be written on their Tombes, Foole and vnwise to heart, and without vnderstanding shall each of them be called, and so recorded to Posterity.
and shall without Repentance be written on their Tombs, Fool and unwise to heart, and without understanding shall each of them be called, and so recorded to Posterity.
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so it is with vs all by nature, we are all bound vp in a bundle of folly together, were wee as wise as Achitophell whose counsell was thought as the Oracles of God,
so it is with us all by nature, we Are all bound up in a bundle of folly together, were we as wise as Achitophel whose counsel was Thought as the Oracles of God,
and laughs them to scorne, and will at last openly discouer their nakednesse to themselues, that they themselues shall bee enforced to acknowledge their folly, and bee ashamed of it.
and laughs them to scorn, and will At last openly discover their nakedness to themselves, that they themselves shall be Enforced to acknowledge their folly, and be ashamed of it.
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yet at last it will bee drawne forth, The Heathen shall know themselues to bee but men, and these men to bee but Fooles, the day of their pleasure is now past,
yet At last it will be drawn forth, The Heathen shall know themselves to be but men, and these men to be but Fools, the day of their pleasure is now past,
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The cause of our disasters you haue heard, our Transgressions and our Iniquities, hinc nostri fundi calamitas, hence is the source of all our sorrowes, the originall of all our afflictions.
The cause of our disasters you have herd, our Transgressions and our Iniquities, hinc Our fundi Calamity, hence is the source of all our sorrows, the original of all our afflictions.
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Had our first Parents continued in that Innocency wherein they were created the name of affliction had beene a stranger vnto them, they had neuer suffered, had neuer dyed,
Had our First Parents continued in that Innocency wherein they were created the name of affliction had been a stranger unto them, they had never suffered, had never died,
and that a double one vpon themselues and their issue Mori•nd• moriemini, but also encumbred that short life which was alotted them with a world of sorrow and vexation.
and that a double one upon themselves and their issue Mori•nd• Die, but also encumbered that short life which was allotted them with a world of sorrow and vexation.
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so that not one part from the sole of the foot to the top of the head may challenge any freedome and immunity, some whereof ambitiously aspire to the seate of Maiesty the head,
so that not one part from the sole of the foot to the top of the head may challenge any freedom and immunity, Some whereof ambitiously aspire to the seat of Majesty the head,
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and there despightfully triumph ouer vs, while others more humble, no lesse cruell, content themselues with the Iniury they offer vs in our more inferiour members;
and there despitefully triumph over us, while Others more humble, no less cruel, content themselves with the Injury they offer us in our more inferior members;
while others to shew the virulency of their disposition, are many yeeres in killing vs, during all which time, our whole life is but labour and sorrow,
while Others to show the virulency of their disposition, Are many Years in killing us, during all which time, our Whole life is but labour and sorrow,
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One hee complaines of his head as the Shu•a•it•s Son, another of his belly, as the Prophet, another is •icke in his legges, as Asa, another of a soare, as Hezekiah, all of vs haue some way or other to bring vs to these gates of death here spoken of.
One he complains of his head as the Shu•a•it•s Son, Another of his belly, as the Prophet, Another is •icke in his legs, as Asa, Another of a soar, as Hezekiah, all of us have Some Way or other to bring us to these gates of death Here spoken of.
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so farre as the line of them is stretched, are but humanarum cladium mis•randa consepta, and though there is but 〈 … 〉, yet there are I•numeri exitus, but one way of comming into the world,
so Far as the line of them is stretched, Are but humanarum cladium mis•randa consepta, and though there is but 〈 … 〉, yet there Are I•numeri exitus, but one Way of coming into the world,
yet there are a world of wayes of going out, and if any question the cause of these our maladies, let him at his leisure but reade ouer the 28. of D•ut. and there hee shall see that the
yet there Are a world of ways of going out, and if any question the cause of these our maladies, let him At his leisure but read over the 28. of D•ut. and there he shall see that the
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Whence come our Agues and Feuers, and that other, which was once out-landish, but may now be called our natiue disease, not fit to bee named, which breedes corruption in the bones,
Whence come our Fevers and Fevers, and that other, which was once outlandish, but may now be called our native disease, not fit to be nam, which breeds corruption in the bones,
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For this cause saith St. Paul, speaking before of the neglect and abuse of the Sacrament, many are weake and sicke among you, and many are fallen asleepe.
For this cause Says Saint Paul, speaking before of the neglect and abuse of the Sacrament, many Are weak and sick among you, and many Are fallen asleep.
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For vaine Swearing the whole Land mournes, and the Heathen did obserue that NONLATINALPHABET as the Israelites were discomfited for the offence of Achan.
For vain Swearing the Whole Land mourns, and the Heathen did observe that as the Israelites were discomfited for the offence of achan.
but for some great and grieuous precedent sinne, in the 11. of Numbers and 16. there the people were so plagued, the cause is set downe, their murmuring and impatience, one time against God, a second time against Moses and Aaron, So when Dauid lost 70000. of the same disease, the Text saith,
but for Some great and grievous precedent sin, in the 11. of Numbers and 16. there the people were so plagued, the cause is Set down, their murmuring and impatience, one time against God, a second time against Moses and Aaron, So when David lost 70000. of the same disease, the Text Says,
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This is called the arrow of the Lord that flyes by day, and when this once comes, the Text hath it, that Wrath NONLATINALPHABET is gone out from the Lord,
This is called the arrow of the Lord that flies by day, and when this once comes, the Text hath it, that Wrath is gone out from the Lord,
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Wherefore let vs all strike our selues with amazement vpon the thigh, and say, what haue wee done, let vs resolue a Christian alteration and reformation, otherwise though this bee remoued,
Wherefore let us all strike our selves with amazement upon the thigh, and say, what have we done, let us resolve a Christian alteration and Reformation, otherwise though this be removed,
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All pleasure, all delights proue hatefull to them, nay, their necessary foode which should preserue their being, keepe life and soule together is loathsome,
All pleasure, all delights prove hateful to them, nay, their necessary food which should preserve their being, keep life and soul together is loathsome,
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But they whom God hath deliuered out of it, can better expresse the nature of this disease then my selfe, onely thus much, it is in the most mortall, in all fearefull and vncomfortable,
But they whom God hath Delivered out of it, can better express the nature of this disease then my self, only thus much, it is in the most Mortal, in all fearful and uncomfortable,
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But wee haue not changed the colour of our haire, not added one inch to our statures since our wet eyes and heauy hearts were witnesses of more then what my tongue is able to relate;
But we have not changed the colour of our hair, not added one inch to our statures since our wet eyes and heavy hearts were Witnesses of more then what my tongue is able to relate;
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The onely way to make a perfect cure, is to humble our selues vnder the hand of heauen, who hath wounded vs, and who can heale vs, the Soare is but skinned, not perfectly healed without that plaister be applyed, this did these in my Text.
The only Way to make a perfect cure, is to humble our selves under the hand of heaven, who hath wounded us, and who can heal us, the Soar is but skinned, not perfectly healed without that plaster be applied, this did these in my Text.
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The wilde Asse vsed to the Wildernesse snuffeth vp winde at her pleasure, who can turne her backe? they that seeke after her will not weary themselues,
The wild Ass used to the Wilderness snuffeth up wind At her pleasure, who can turn her back? they that seek After her will not weary themselves,
but they will finde her in her moneth, Ier. 2. God sees and obserues at all times the vntamednesse of the wicked, wearying themselues like an Asse in the by-paths of vngodlinesse,
but they will find her in her Monn, Jeremiah 2. God sees and observes At all times the untamedness of the wicked, wearying themselves like an Ass in the bypaths of ungodliness,
Pull the King of Babilon also from his Throne, lay his honour and insolency in the dust, banish him the company of men, turne him to eate grasse with the Oxe in the field,
Pull the King of Babylon also from his Throne, lay his honour and insolency in the dust, banish him the company of men, turn him to eat grass with the Ox in the field,
Iob 6. giue but any of the sonnes of men, peace, plenty, and prosperity, all things at his hearts desire, let but the Sunne of happinesse still shine vpon him,
Job 6. give but any of the Sons of men, peace, plenty, and Prosperity, all things At his hearts desire, let but the Sun of happiness still shine upon him,
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It is a fearefull complaint that God hath in the second of Ier. I haue smitten their children and they haue receiued no correction, that heart must needs bee seared as with an hot Iron, that is not sensible of these stripes,
It is a fearful complaint that God hath in the second of Jeremiah I have smitten their children and they have received no correction, that heart must needs be seared as with an hight Iron, that is not sensible of these stripes,
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What can preuaile when neither Mercy nor Iudgement are auailable? They were wont to enq•ire of Abel, saith that mother in Israel to Ioab, when hee besieged that Citie,
What can prevail when neither Mercy nor Judgement Are available? They were wont to enq•ire of Abel, Says that mother in Israel to Ioab, when he besieged that city,
so doth God first offer mercy, which if abused, then he threatens, and long it is before hee strikes, hee was 120. yeares before he smote the old world,
so does God First offer mercy, which if abused, then he threatens, and long it is before he strikes, he was 120. Years before he smote the old world,
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if those preuaile not, then he strikes, but so gently as it shall but bee a taste as it were of what hee can doe, which if that also be in vaine, Immedicabile vulnus ense recidendum, that man is incurable,
if those prevail not, then he strikes, but so gently as it shall but be a taste as it were of what he can do, which if that also be in vain, Immedicabile Wound Ense recidendum, that man is incurable,
Wee haue had so long, so large, so flourishing a time of peace, as our G•shen hath beene as it were the enuy of all the Nations of the world besides, this little fleece of ours hath beene dry,
we have had so long, so large, so flourishing a time of peace, as our G•shen hath been as it were the envy of all the nations of the world beside, this little fleece of ours hath been dry,
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Germany groaning vnder persecution, France encumbred with her fatall infelicity, Ciuil wars, Italy burdened with the tyrannie of Antichrist, Spaine ambitiously desiring to •athom all,
Germany groaning under persecution, France encumbered with her fatal infelicity, Civil wars, Italy burdened with the tyranny of Antichrist, Spain ambitiously desiring to •athom all,
But such was our happinesse, as in the time of our generall sufferings, wee had a generall sorrow commanded, a Fast was proclaimed by the King and his Nobles as it was at Niniueh, and wee all wept and mourned,
But such was our happiness, as in the time of our general sufferings, we had a general sorrow commanded, a Fast was proclaimed by the King and his Nobles as it was At Nineveh, and we all wept and mourned,
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and prayed, and cryed vnto the Lord, and, I hope and dare say by the happy effect, it was serious and in earnest, with these in my Text we cryed, and wee are deliuered.
and prayed, and cried unto the Lord, and, I hope and Dare say by the happy Effect, it was serious and in earnest, with these in my Text we cried, and we Are Delivered.
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But saith St. Gregory, Tolerare & odisse non tam virtus mansuetudinis, quàm velamentum furoris, which because they dare not vtter, Murmura tunc secum & •abiosa silentia rodunt, they bite the lippe with an impatient silence, which comes from no other but from the Diuell himselfe,
But Says Saint Gregory, Tolerare & Odyssey non tam virtus mansuetudinis, quàm velamentum Furoris, which Because they Dare not utter, Murmura tunc secum & •abiosa Silence rodunt, they bite the lip with an impatient silence, which comes from no other but from the devil himself,
How should I helpe with the Barne, or with the Winepresse, seeing the Lord denies vs, In vaine shall we goe to Gilead for Balme, to the Apothecaries for Oyntment, to Physitions for receipts, to any for helpe,
How should I help with the Bairn, or with the Winepress, seeing the Lord Denies us, In vain shall we go to Gilead for Balm, to the Apothecaries for Ointment, to Physicians for receipts, to any for help,
vnlesse withall wee cry vnto the Lord, it is not the plaister of Figges, nor bathing in Iordane, nor washing in the Poole of Bethesda, that will here cure,
unless withal we cry unto the Lord, it is not the plaster of Figs, nor bathing in Iordane, nor washing in the Pool of Bethesda, that will Here cure,
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but onely seeking to the Lord, and yet the other are not to be neglected: Asa was not condemned for seeking to Phisitions, but because he neglected the Lord.
but only seeking to the Lord, and yet the other Are not to be neglected: Asa was not condemned for seeking to Physicians, but Because he neglected the Lord.
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Wherefore hath God infused vertue into Plants and Mettals, but to be vsed? Did not he command Hesekiah's Plaister? And was not Naman willed to wash? they are onely here condemned, that altogether neglect the Lord,
Wherefore hath God infused virtue into Plants and Metals, but to be used? Did not he command Hesekiah's Plaster? And was not Naman willed to wash? they Are only Here condemned, that altogether neglect the Lord,
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A reall experience whereof these men had, for no sooner did they cry vnto the Lord but he deliuereth them out of their distresse. Hee sent his Word, &c.
A real experience whereof these men had, for no sooner did they cry unto the Lord but he Delivereth them out of their distress. He sent his Word, etc.
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and were euery one like those in Ionas crying vpon his God, sile•e ne audiant dij vos hac preterire, The Kings of Israel, say the seruants of Benhadad are mercifull Kings.
and were every one like those in Ionas crying upon his God, sile•e ne Audient dij vos hac preterire, The Kings of Israel, say the Servants of Benhadad Are merciful Kings.
for hee refresheth the soule of his Master, saith Salomon, Prou. 25. 13. Here is a faithfull Mercury, a winged Messenger, that in so short a space hath climbed vp into the highest Heauen, and gotten Audience.
for he refresheth the soul of his Master, Says Solomon, Prou. 25. 13. Here is a faithful Mercury, a winged Messenger, that in so short a Molle hath climbed up into the highest Heaven, and got Audience.
What manicles to the hands of Gods iustice are the cryes of poore afflicted penitent men, that will not suffer him to proceed in his intended vengeance!
What manacles to the hands of God's Justice Are the cries of poor afflicted penitent men, that will not suffer him to proceed in his intended vengeance!
Or rather how gratious is our God, and willing to be thus intreated, who vpon the first call answers and performes, hee in the Gospell when his friend did but knock at an vnseasonable time, answered, the doores were lockt, the children were in bed,
Or rather how gracious is our God, and willing to be thus entreated, who upon the First call answers and performs, he in the Gospel when his friend did but knock At an unseasonable time, answered, the doors were locked, the children were in Bed,
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And indeed how should such suppliants praying to such deities be heard, for what taste is there in the white of an Egge, or how can Baal, or any other liuing or dead creature heare or helpe,
And indeed how should such suppliants praying to such deities be herd, for what taste is there in the white of an Egg, or how can Baal, or any other living or dead creature hear or help,
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when they cannot helpe themselues? It is onely the infinite Maker and creator of the eare that can heare all men, at all places, at all times altogether.
when they cannot help themselves? It is only the infinite Maker and creator of the ear that can hear all men, At all places, At all times altogether.
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and onely did cure it, now the means which he vsed was his Word. Hee sent his Word and healed them, &c. This is that Delphian Sword, or vniuersall Instrument which hee vsed in framing the World with all that therein is;
and only did cure it, now the means which he used was his Word. He sent his Word and healed them, etc. This is that Delphian Sword, or universal Instrument which he used in framing the World with all that therein is;
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and Hee still vpholdeth all things by the Word of his power, Heb. 1. What is his Word now but the reall and effectuall performance of what hee intends, he but speakes,
and He still upholdeth all things by the Word of his power, Hebrew 1. What is his Word now but the real and effectual performance of what he intends, he but speaks,
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No God can deliuer as the God of the three Children can, as the King confessed, whose Dicere is his Facere. His onely Word is able to bring mighty things to passe.
No God can deliver as the God of the three Children can, as the King confessed, whose Dicere is his Facere. His only Word is able to bring mighty things to pass.
The Sea will bee calme, Diseases vanish, all the Creatures are morigerous, yea Diuels themselues are obedient to this Word, onely Man dares to rebell against it,
The Sea will be Cam, Diseases vanish, all the Creatures Are morigerous, yea Devils themselves Are obedient to this Word, only Man dares to rebel against it,
They that allegorise this part of Scripture, as Hugo Cardinalis, and Lorinus, make this Disease a farther proceeding in the wayes of impiety, a sitting downe in the chayre of vngodlinesse, a deliuering vp from one sinne to another,
They that allegorise this part of Scripture, as Hugo Cardinalis, and Lorinus, make this Disease a farther proceeding in the ways of impiety, a sitting down in the chair of ungodliness, a delivering up from one sin to Another,
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or smoake to their eyes, they so wholly deuote themselues to sensuality, as it might seeme to grieue them, non quadrupedes esse natos, that they might freely take their pleasure and delight,
or smoke to their eyes, they so wholly devote themselves to sensuality, as it might seem to grieve them, non quadrupeds esse natos, that they might freely take their pleasure and delight,
as they did from Peter in the Prison, they come to acknowledge themselues Fooles, wicked and rebellious, to say with Pharaoh, I haue sinned against the Lord.
as they did from Peter in the Prison, they come to acknowledge themselves Fools, wicked and rebellious, to say with Pharaoh, I have sinned against the Lord.
This is wrought by the power of his Word, that cibus inconsumptibilis as Ciprian called it, that immortall Word which St, Iohn saith, was in the beginning, the onely begotten Sonne of God our blessed Sauiour.
This is wrought by the power of his Word, that cibus inconsumptibilis as Cyprian called it, that immortal Word which Saint, John Says, was in the beginning, the only begotten Son of God our blessed Saviour.
as when Israel had prouoked God, hee stirred vp Dauid to number the people, and it is the fearefullest judgement that can bee, to heape more coales vpon the head of the delinquent by giuing them ouer to their owne hearts lust I know also, that there is a death of the soule as of the body, Etiam viuens mortua est, saith St. Paul of a woman liuing in pleasure, there is a death spirituall as temporall, out of which God is able to deliuer.
as when Israel had provoked God, he stirred up David to number the people, and it is the fearfullest judgement that can be, to heap more coals upon the head of the delinquent by giving them over to their own hearts lust I know also, that there is a death of the soul as of the body, Etiam viuens Mortua est, Says Saint Paul of a woman living in pleasure, there is a death spiritual as temporal, out of which God is able to deliver.
Nay, his Word, that is the second Person in Trinitie came for that end into the world, was made flesh and tooke our nature vpon him, not for the righteous but to call sinners to repentance, yea,
Nay, his Word, that is the second Person in Trinity Come for that end into the world, was made Flesh and took our nature upon him, not for the righteous but to call Sinners to Repentance, yea,
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But the context me thinkes giues no great warrant for this exposition, hauing both before and after spoken of temporall dangers and deliuerances from them.
But the context me thinks gives no great warrant for this exposition, having both before and After spoken of temporal dangers and Deliverances from them.
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I haue hitherto shewed you this disease, with the cause and the effect of it, The Phisition also I haue brought you acquainted with, together with his Phisicke, that if euer there bee the like need againe, wee may with boldnesse approach the same throne of grace, and obtaine the like mercy, Probatum est may be subscribed to this Recipe ▪ so many sighes mingled with teares,
I have hitherto showed you this disease, with the cause and the Effect of it, The physician also I have brought you acquainted with, together with his Physic, that if ever there be the like need again, we may with boldness approach the same throne of grace, and obtain the like mercy, Probatum est may be subscribed to this Recipe ▪ so many sighs mingled with tears,
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and a quantity of faith enfused, taken in poculo charitatis, and the blessing of our Doctor is a NONLATINALPHABET for all diseases, a •ure Antidote against all infection, all amulets and preseruatiues compared to this, are meere toyes of Mountebankes. This neuer failes.
and a quantity of faith enfused, taken in poculo charitatis, and the blessing of our Doctor is a for all diseases, a •ure Antidote against all infection, all amulets and preservatives compared to this, Are mere toys of Mountebanks. This never fails.
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Many heere in this place haue experimentally tasted of the efficacy of this Medicine, All of vs haue beene Testes occulati, eye-witnesses of it, some haue smarted,
Many Here in this place have experimentally tasted of the efficacy of this Medicine, All of us have been Testes occulati, Eyewitnesses of it, Some have smarted,
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The like cause breeds againe the like disease, Relapses are most dangerous, Wee haue sinned, with Dauid, wee with Dauid haue smarted, with him wee haue sorrowed,
The like cause breeds again the like disease, Relapses Are most dangerous, we have sinned, with David, we with David have smarted, with him we have sorrowed,
Wee haue seene Death like an vnskilfull Archer shooting at Rouers, hath hit our superiours aboue vs, our inferiours beneath vs, our friends on our right hand, our foes on our left.
we have seen Death like an unskilful Archer shooting At Rovers, hath hit our superiors above us, our inferiors beneath us, our Friends on our right hand, our foes on our left.
Nay, to make the remembrance this fatall yeare for euer weare a sable liuery, hee of whom wee may say as the Israelites did of Dauid, hee is worth 10000. of vs, our blessed Peace-maker vnder whose branches we haue 22. yeares sate shadowed from the scorching heate of Warre, which hath parcht and withered most of our neighbour• Nations.
Nay, to make the remembrance this fatal year for ever wear a sable livery, he of whom we may say as the Israelites did of David, he is worth 10000. of us, our blessed Peacemaker under whose branches we have 22. Years sat shadowed from the scorching heat of War, which hath parched and withered most of our neighbour• nations.
Wee haue also beene bereft within the space of two yeares of many of the principall Peeres, and Pillers of the State, two Dukes, one Marquesse, fiue or sixe Earles, some Barons,
we have also been bereft within the Molle of two Years of many of the principal Peers, and Pillars of the State, two Dukes, one Marquess, fiue or sixe Earls, Some Barons,
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and a Beare shall ouertake vs, or leane our hand vpon a Wall, and a Serpent shall bite vs, Amos 5. 19. Him that escapeth the Sword of Hasael shall Iehu slay,
and a Bear shall overtake us, or lean our hand upon a Wall, and a Serpent shall bite us, Amos 5. 19. Him that escapeth the Sword of Hazael shall Iehu slay,
or the bowing of the head like a bulrush, that God respects, it is the absteyning from our Transgressions and Iniquities that he regards, Oportet aliquid esse intus as he said of a dead body to make it stand;
or the bowing of the head like a bulrush, that God respects, it is the abstaining from our Transgressions and Iniquities that he regards, Oportet Aliquid esse intus as he said of a dead body to make it stand;
Now therefore as the effect of Iudgement was compunction, and sorrow, and wee did expresse that heartily and really in the liberall and freely relieuing the necessity of our brethren,
Now Therefore as the Effect of Judgement was compunction, and sorrow, and we did express that heartily and really in the liberal and freely relieving the necessity of our brothers,
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for which double honour shall euer attend this honourable City, which may be a patterne and example to all the Kingdome of liberall and Charitable contribution:
for which double honour shall ever attend this honourable city, which may be a pattern and Exampl to all the Kingdom of liberal and Charitable contribution:
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Wherein wee haue qui, quem, quid, quarè, the partyes, Who, Men, the dutie what, Praise, the obiect whom, The Lord; the reason why, for his goodnesse and wonderfull workes, endeared vnto vs by the mention of the partyes to whom this goodnesse, these wonderfull workes were extended, The Children of Men. I shall racke your patience but a very little while to runne ouer these, and I shall conclude.
Wherein we have qui, Whom, quid, quarè, the parties, Who, Men, the duty what, Praise, the Object whom, The Lord; the reason why, for his Goodness and wonderful works, endeared unto us by the mention of the parties to whom this Goodness, these wonderful works were extended, The Children of Men. I shall rack your patience but a very little while to run over these, and I shall conclude.
Nay, the ayre and the Sea also were put vnder his dominion, with all the creatures in them all, all things were created for vs NONLATINALPHABET as Aristo: wee are in a manner the end of all things.
Nay, the air and the Sea also were put under his dominion, with all the creatures in them all, all things were created for us as Aristo: we Are in a manner the end of all things.
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and for our sakes were the Heauens bowed, and propter hominem Deus homo factus est, God was made Man to pleasure Man. The wise men in the world, who could neuer looke so farre into the nature of Man, as wee can,
and for our sakes were the Heavens bowed, and propter hominem Deus homo factus est, God was made Man to pleasure Man. The wise men in the world, who could never look so Far into the nature of Man, as we can,
Phauorinus merueiled at nothing in the World besides man, in man at nothing but his minde. Abdala the Sarazen being asked what he most admired in the Stage of the world, answered Man; and Augustin saith, that a man is a greater miracle then all the miracles that euer haue beene wrought amongst men.
Phavorinus marveled At nothing in the World beside man, in man At nothing but his mind. Abdala the Sarazen being asked what he most admired in the Stage of the world, answered Man; and Augustin Says, that a man is a greater miracle then all the Miracles that ever have been wrought among men.
When Vedius Pollio a Romane at a supper prouided for the Emperour Augustus, would haue throwne a seruant of his into a Fishpond wherein hee kept his Lampries,
When Vedius Pollio a Roman At a supper provided for the Emperor Augustus, would have thrown a servant of his into a Fishpond wherein he kept his Lampries,
because he had broken a Cup of Christall, the Emperour with-held him, & controld him with these words, Homo cuiuscunque conditionis, &c. Aman of whatsoeuer conditions,
Because he had broken a Cup of Crystal, the Emperor withheld him, & controlled him with these words, Homo cuiuscunque conditionis, etc. Haman of whatsoever conditions,
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and reason to rule his soule, and a Religion to direct that reason, and he himselfe who is all Good, all Wise, all Religious is the Lord of that Religion,
and reason to Rule his soul, and a Religion to Direct that reason, and he himself who is all Good, all Wise, all Religious is the Lord of that Religion,
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Other creatures haue bodyes but no soules, mouthes and tongues, but not the gift of speech, onely that is proper to Man, and that is the instrument wherewith we are to praise him, and so the second; the duty, Praise.
Other creatures have bodies but no Souls, mouths and tongues, but not the gift of speech, only that is proper to Man, and that is the Instrument wherewith we Are to praise him, and so the second; the duty, Praise.
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The word in the originall which signifies laudare is also Confiteri, for that is a part of the praise which God requires, we must humble our selues at his presence, acknowledge our owne vnworthinesse,
The word in the original which signifies Praise is also Confession, for that is a part of the praise which God requires, we must humble our selves At his presence, acknowledge our own unworthiness,
Ioshua wished Achan to confesse his fault, and so to giue glory to God. We commend the proceeding of the Almighty when wee condemne our selues, our falling low before him, exalts him the more;
Ioshua wished achan to confess his fault, and so to give glory to God. We commend the proceeding of the Almighty when we condemn our selves, our falling low before him, exalts him the more;
We must in all things giue thankes, saith St. Paul, if in our Aduersity, then much more in our prosperity, if like the beast we looke onely downward for what we receiue.
We must in all things give thanks, Says Saint Paul, if in our Adversity, then much more in our Prosperity, if like the beast we look only downward for what we receive.
if we onely look to secondary causes & meanes for our blessings, and so neglect the God that gaue them, the earth it selfe will spue vs vs out as an vnworthy burden:
if we only look to secondary Causes & means for our blessings, and so neglect the God that gave them, the earth it self will spue us us out as an unworthy burden:
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It is in Thanks-giuing, the onely Christian sacrifice, as in the old Sacrifices, nunquàm in odoribus sacrificiorum delectatus est, Dominus, nisi in fide & desiderio offerentis, saith St. Augustine, the outward act neuer was acceptable without inward piety and deuotion, Cain and Abel both sacrificed and externally both alike;
It is in Thanksgiving, the only Christian sacrifice, as in the old Sacrifices, nunquàm in odoribus Sacrifices delectatus est, Dominus, nisi in fide & Desire offerentis, Says Saint Augustine, the outward act never was acceptable without inward piety and devotion, Cain and Abel both sacrificed and externally both alike;
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God is weary of this lip-labour, it is as if you offered a dog in sacrifice. Honorant me labijs saith God in the Prophet, cor autem eorum longi àme, God hath the Tongue and Mammon, or Milchrom, or Belial hath the heart, what is this but to mocke God? but be not deceiued God will not bee mocked;
God is weary of this lip-labour, it is as if you offered a dog in sacrifice. Honorant me labijs Says God in the Prophet, cor autem Their longi àme, God hath the Tongue and Mammon, or Milchrom, or Belial hath the heart, what is this but to mock God? but be not deceived God will not be mocked;
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he searcheth the inward parts of man, and there findes the dissimulation of the heart which cries to the tongue, make a shew of piety, do something to get me credit among men.
he Searches the inward parts of man, and there finds the dissimulation of the heart which cries to the tongue, make a show of piety, do something to get me credit among men.
I will honour. Scipio repented that he had not a Souldier in all his Army, who if he commanded would not cast himselfe headlong from a steep Tower to the Sea;
I will honour. Scipio repented that he had not a Soldier in all his Army, who if he commanded would not cast himself headlong from a steep Tower to the Sea;
When Gedeon had deliuered the Israelites out of the hands of Mad•an, they came to him and said, Thoushalt be Lord ouer vs for thou hast deliuered vs. Iudg. 18. 28. Whether God hath mightily deliuered vs, let our selues be iudges,
When Gideon had Delivered the Israelites out of the hands of Mad•an, they Come to him and said, Thou shalt be Lord over us for thou hast Delivered us Judges 18. 28. Whither God hath mightily Delivered us, let our selves be judges,
Nay, these deliuerances are but earnests and pledges of what he yet will doe, that glory that shall be reuealed to those that truly glorifie him, is farre beyond the shallow heart of man to conceiue, glory and Immortality, and life,
Nay, these Deliverances Are but earnests and pledges of what he yet will do, that glory that shall be revealed to those that truly Glorify him, is Far beyond the shallow heart of man to conceive, glory and Immortality, and life,
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What a reprehension did our Sauiour giue those vnthankfull Leapers, Were there not ten healed, where are the other nine? a fearfull thing when the Creator shall aske where the Creature is,
What a reprehension did our Saviour give those unthankful Leapers, Were there not ten healed, where Are the other nine? a fearful thing when the Creator shall ask where the Creature is,
as God asked Adam in the Garden after his fall, Where art thou? our Sauiour saw Nathaniell vnder the Fig-tree; so no doubt he knew where those nine ingratefull men were,
as God asked Adam in the Garden After his fallen, Where art thou? our Saviour saw Nathaniel under the Fig tree; so no doubt he knew where those nine ingrateful men were,
Their Masters word goes still for a lawe, and hee will be more iealous of his Masters honour then his owne peace, shall earthly seruants be so obseruant of their earthly Masters from whom time may release them,
Their Masters word Goes still for a law, and he will be more jealous of his Masters honour then his own peace, shall earthly Servants be so observant of their earthly Masters from whom time may release them,
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The vnprofitable seruant that gaue his Master his owne Talent, yet was condemned because hee did not increase it, where shall they then appeare that doe not giue him what of right belongs to him? When the Pharisees tempted Christ by asking him whether they should giue tribute to Caesar or no, he called for a penny,
The unprofitable servant that gave his Master his own Talon, yet was condemned Because he did not increase it, where shall they then appear that do not give him what of right belongs to him? When the Pharisees tempted christ by asking him whither they should give tribute to Caesar or no, he called for a penny,
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Holy, holy, holy Lord God of Sabaoth, Heauen and Earth are full of thy glory, the glorious company of Prophets praise thee, the noble army of Martyrs praise thee, The Holy Church throughout all the world doth acknowledge thee.
Holy, holy, holy Lord God of Sabaoth, Heaven and Earth Are full of thy glory, the glorious company of prophets praise thee, the noble army of Martyrs praise thee, The Holy Church throughout all the world does acknowledge thee.
In the Angels song there went gloria in Excelsis, before Pax in terris, no peace on earth, if no glory to Heauen, and yeeld but that Peace shall be within our Walls, & plenteousnes within our dwellings.
In the Angels song there went gloria in Excelsis, before Pax in terris, no peace on earth, if no glory to Heaven, and yield but that Peace shall be within our Walls, & plenteousness within our dwellings.
or the Water, but if we rightly consider, it is fearefully and wonderfully made, & the least part or member of them is more then the weake and shallow reach of Man is able either duly to commend or to comprehend rightly.
or the Water, but if we rightly Consider, it is fearfully and wonderfully made, & the least part or member of them is more then the weak and shallow reach of Man is able either duly to commend or to comprehend rightly.
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It is a true position in morality, nimia familiaritas parit contemptum, it is also true in Diuinity, Perseuerantia consuetudi•is amisit admirationem; quàm multa vsitata caleantur, qua considerata stupent? saith Augustine, how many things doth custome make vile, which consideration would make admirable? Did wee but with Dauid truly consider the creation of our selues, that wee are wonderfully made, and that our bones were not hidden from him,
It is a true position in morality, Nimia familiaritas parit contemptum, it is also true in Divinity, Perseuerantia consuetudi•is amisit admirationem; quàm Multa vsitata caleantur, qua considerata stupent? Says Augustine, how many things does custom make vile, which consideration would make admirable? Did we but with David truly Consider the creation of our selves, that we Are wonderfully made, and that our bones were not hidden from him,
though they were formed in a secret place, it would enforce vs to giue acclamation to the workmanship of our Maker, as that sweet singer of Israell there did, Meruailous are thy workes O Lord,
though they were formed in a secret place, it would enforce us to give acclamation to the workmanship of our Maker, as that sweet singer of Israel there did, Marvelous Are thy works Oh Lord,
So that all his Goodnesse is extended to vs, and his Meruailous workes are done for vs, which are the Children of men. The last part of all. O that Men, &c. Tantus ille, tantilli nos, this addes to our engagement;
So that all his goodness is extended to us, and his Marvelous works Are done for us, which Are the Children of men. The last part of all. Oh that Men, etc. Tantus Isle, tantilli nos, this adds to our engagement;
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that are not onely strangers but enemies, and that the most despightfully conditioned that can bee, vessells of wrath, and sonnes of perdition, that he should doe all these things for vs; how are we honoured, that he will vouchsafe to be honoured by vs so vile,
that Are not only Strangers but enemies, and that the most despitefully conditioned that can be, vessels of wrath, and Sons of perdition, that he should do all these things for us; how Are we honoured, that he will vouchsafe to be honoured by us so vile,
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when wee haue such enemies within, the Elements wherof we are composed, heate and cold, moisture and drought, which being brethren of one house, as one called them,
when we have such enemies within, the Elements whereof we Are composed, heat and cold, moisture and drought, which being brothers of one house, as one called them,
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how will they rend and teare vs like wilde Boares, how many haue beene buryed aliue in the graue of their earthly and melancholike Imaginations? how many burnt in the flames of pestilent and hot diseases? their bowels set on fire like an Ouen, their blood dried vp, their inwards withered and wasted with the violence thereof? The vapours and fumes of their owne vitious stomacks,
how will they rend and tear us like wild Boars, how many have been buried alive in the graven of their earthly and melancholic Imaginations? how many burned in the flames of pestilent and hight diseases? their bowels Set on fire like an Oven, their blood dried up, their inward withered and wasted with the violence thereof? The vapours and fumes of their own vicious stomachs,
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like a contagious Ayre how many haue they poysoned and choaked vp? and finally how many haue been glutted and ouercharged with water betweene their owne skinne and bones? And therefore we must conclude and cry with the Prophet;
like a contagious Air how many have they poisoned and choked up? and finally how many have been glutted and overcharged with water between their own skin and bones? And Therefore we must conclude and cry with the Prophet;
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if ought in the opening of this Scripture hath escaped me, as my ignorance & weaknes dare hope for no other, it wil be your charity to impute it to multitude of other priuate businesse,
if ought in the opening of this Scripture hath escaped me, as my ignorance & weakness Dare hope for no other, it will be your charity to impute it to multitude of other private business,
and breuitie of time, in which as Agabus with the girdle of Paul I am confined, these few sands are too little to expatiate my selfe in these many and various points which offer themselues to our consideration,
and brevity of time, in which as Agabus with the girdle of Paul I am confined, these few sands Are too little to expatiate my self in these many and various points which offer themselves to our consideration,
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To what shall we attribute this? were we not in the same Ayre? did wee not conuerse with the same men? are not our bodies equally subiect to the like diseases? was it not onely as our Sauiour saith, that the workes of the Lord might be manifest? who spake to this Infection,
To what shall we attribute this? were we not in the same Air? did we not converse with the same men? Are not our bodies equally Subject to the like diseases? was it not only as our Saviour Says, that the works of the Lord might be manifest? who spoke to this Infection,
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as sometime to the Sea, hitherto shalt thou goe and no farther, Diuide in one house betweene brother and brother, in one bed betweene Husband and Wife, in one Family betweene seruant and seruant;
as sometime to the Sea, hitherto shalt thou go and no farther, Divide in one house between brother and brother, in one Bed between Husband and Wife, in one Family between servant and servant;
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if euer we liue to forget this goodnesse, this wondrous worke of God, (I will sooner wish we should forget to take our daily food) how iustly should God forget vs,
if ever we live to forget this Goodness, this wondrous work of God, (I will sooner wish we should forget to take our daily food) how justly should God forget us,
Let euery man write it vpon the doores of his house, as the Israelites in Aegipt sprinkled their posts with blood, that if euer God should againe strike, he againe may spare vs. I know, saith God of Abraham, that he will tell his children what great things I haue done.
Let every man write it upon the doors of his house, as the Israelites in Egypt sprinkled their posts with blood, that if ever God should again strike, he again may spare us I know, Says God of Abraham, that he will tell his children what great things I have done.
though not by sight, yet by hearesay, what great things the Lord hath done for vs. Scipio Africanus the Elder hauing made the City of Rome exanguem, & morituram, as himselfe called it, ready to giue vp the ghost, Lady of Affrik at length being banished into a base Country-Towne, his will was, that his Tombe should haue this Inscription, I•grata Patria ne ossa quidem mea habes, let not the God of Heauen complaine so of vs, that we should haue no thought, no memory, of our great preseruations, let him not bee exiled our thoughts,
though not by sighed, yet by hearsay, what great things the Lord hath done for us Scipio Africanus the Elder having made the city of Rome exanguem, & morituram, as himself called it, ready to give up the ghost, Lady of Africa At length being banished into a base Country-Towne, his will was, that his Tomb should have this Inscription, I•grata Patria ne ossa quidem mea habes, let not the God of Heaven complain so of us, that we should have no Thought, no memory, of our great preservations, let him not be exiled our thoughts,
Let him not haue cause to complaine as he sometime did, Isa. 1. Heare O Heauens and hearken O Earth, I haue brought vp and preserued children, and they haue despised me:
Let him not have cause to complain as he sometime did, Isaiah 1. Hear Oh Heavens and harken Oh Earth, I have brought up and preserved children, and they have despised me:
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It is good, because of the retribution, NONLATINALPHABET giue and thou shalt receiue, and all that wee can giue to him, is our thankes (for can our goodnesse extend to him? saith Dauid ) and cessat de cursus gratiarum vbi non fuerit recursus, the course and descent of the graces of God ceaseth,
It is good, Because of the retribution, give and thou shalt receive, and all that we can give to him, is our thanks (for can our Goodness extend to him? Says David) and cessat de cursus Gratitude vbi non fuerit recursus, the course and descent of the graces of God ceases,
and Moone, and Starres to praise the Lord for this our deliuerance, then would I descend to the Ayre, and call all those winged Messengers of God, all Birds and feathered Fowles to beare a part with vs,
and Moon, and Stars to praise the Lord for this our deliverance, then would I descend to the Air, and call all those winged Messengers of God, all Birds and feathered Fowls to bear a part with us,
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but all of vs that are the sonnes of men, especially I would haue to learne, the song of the blessed before hand, that hereafter wee may bee able to sing it with more perfection, Praise, honour, and glory bee vnto him that sits vpon the Throne,
but all of us that Are the Sons of men, especially I would have to Learn, the song of the blessed before hand, that hereafter we may be able to sing it with more perfection, Praise, honour, and glory be unto him that sits upon the Throne,
