The foure summons of the Shulamite A sermon preached at Pauls Crosse vpon Rogation Sunday, the 5. of May. 1605. By John Rawlinson, Bachelor of Diuinitie, and fellow of Saint Iohns Colledge in Oxford.
THE FOVRE SVMMONS OF THE SHVLAMITE. THE TEXT. Returne, returne ô Shulamite: returne, returne that we may behold thee. Cant. 6. ver. 13. THis golden book of Cāticles (Right Honorable, Right worshipfull, and right dearly beloued in the Mirror of loue Christ Iesus) endited by the wisest Salomon, & for the excellencie of it aboue other Songs, by some entitled Canticum Canticorum, A song of songs: by others Cantica Canticorū, The songs of songs: because (as Hugo Cardinalis yeilds the reason) & vnum est, & multa;
THE FOVRE SUMMONS OF THE SHVLAMITE. THE TEXT. Return, return o Shulamite: return, return that we may behold thee. Cant 6. ver. 13. THis golden book of Canticles (Right Honourable, Right worshipful, and right dearly Beloved in the Mirror of love christ Iesus) endited by the Wisest Solomon, & for the excellency of it above other Songs, by Some entitled Canticum Canticorum, A song of songs: by Others Cantica Canticorū, The songs of songs: Because (as Hugo Cardinalis yields the reason) & One est, & Multa;
& ye• manie, if we regard the variety of th• Singers, which are foure: (the Bridegrome, and his Bride: the Friends of th• Bridegrome, and the Companions of th• Bride ) is not carnally, but spiritually; no• literally, but mysticallie;
& ye• many, if we regard the variety of th• Singers, which Are foure: (the Bridegroom, and his Bride: the Friends of th• Bridegroom, and the Sodales of th• Bride) is not carnally, but spiritually; no• literally, but mystically;
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For it is not as some phanaticall spirits, (deriders & despighters of the spirit of grace) haue no lesse calumniously than blasphemously tearmed it, A lascivious Ballad, or wanton Sonnet, wherwith Solomon would court,
For it is not as Some Fanatical spirits, (deriders & despighters of the Spirit of grace) have no less calumniously than blasphemously termed it, A lascivious Ballad, or wanton Sonnet, wherewith Solomon would court,
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and currie favour with his Concubine: But it is (as Nicolaus de Lyrâ cals it) Epithalamicū Carmen, A spirituall Mariage-song: wherin is most graphically painted out vnto vs, that sound, perfit,
and curry favour with his Concubine: But it is (as Nicolaus de Lyrâ calls it) Epithalamicum Carmen, A spiritual Mariage-song: wherein is most graphically painted out unto us, that found, perfect,
Yet no where, either in this, or in anie other booke of Scripture, doth hee more significantly & emphatically vtter his strong and vehement affection towards her,
Yet no where, either in this, or in any other book of Scripture, does he more significantly & emphatically utter his strong and vehement affection towards her,
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Shee was gone a nutting into the garden of nuts, ver. 10. and to see the fruites of the valley, to see if the vine budded, and if the pome-granats flourished:
She was gone a nutting into the garden of nuts, ver. 10. and to see the fruits of the valley, to see if the vine budded, and if the pomegranates flourished:
our Saviour, euen in an extasie of loue, here follows and as it were holla's after her, once and againe, & twise againe: Returne, returne, O Shulamite:
our Saviour, even in an ecstasy of love, Here follows and as it were holla's After her, once and again, & twice again: Return, return, Oh Shulamite:
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which if she performe as seriously, as it is seriously enioined her, it will present her pure and blamelesse, without spot or wrinckle, blot or blemish in the sight of her husband.
which if she perform as seriously, as it is seriously enjoined her, it will present her pure and blameless, without spot or wrinkle, blot or blemish in the sighed of her husband.
By Beholding, is signified both Gods Approbation and notice of her, who as he beholdeth the proud a far of, Psal: 138: so hath he respect vnto the lowly:
By Beholding, is signified both God's Approbation and notice of her, who as he beholdeth the proud a Far of, Psalm: 138: so hath he respect unto the lowly:
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As also her Reprobation of herselfe, who as by turning her back to Christ, she lost the view of him (that glasse which reflected her to herselfe) so by returning back againe vnto him, she is brought to a due & diligent consideration aswel of what she was before she plaied the fugitiue,
As also her Reprobation of herself, who as by turning her back to christ, she lost the view of him (that glass which reflected her to herself) so by returning back again unto him, she is brought to a due & diligent consideration aswell of what she was before she played the fugitive,
as of her presēt conditiō being now become a Cōuert. So that the church of Christ, which Cant. 4.12. is called Hortus conclusus, An inclosed garden, may fitly be resēbled to that ancient paradise, wherin our first parents first planted by God were after supplanted by the serpent.
as of her present condition being now become a Convert. So that the Church of christ, which Cant 4.12. is called Hortis conclusus, an enclosed garden, may fitly be resembled to that ancient paradise, wherein our First Parents First planted by God were After supplanted by the serpent.
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so the Church is here watred with the sweetest voice of her spouse Christ Jesus, whose voice is Tanquam vox aquarum multarum as the voice of many waters, Apoc. 1. euen as the voice of 4. Riuers (4. Riuers of repentant teares) here shadowed by a foure-fold returne:
so the Church is Here watered with the Sweetest voice of her spouse christ jesus, whose voice is Tanquam vox aquarum multarum as the voice of many waters, Apocalypse 1. even as the voice of 4. rivers (4. rivers of repentant tears) Here shadowed by a fourfold return:
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Returne. 2 The Forme, or manner of the Admonition; A double-double iteration of it. Returne, returne, returne, returne. 3 The Partie admonished; the Shulamite.
Return. 2 The Form, or manner of the Admonition; A double-double iteration of it. Return, return, return, return. 3 The Party admonished; the Shulamite.
The Reason, though at a blush it seem to be but one, yet indeed Inclusiuè, by way of implication it is 3-fold, according to the 3-fold sense which it beareth, importing a 3-fold benefit.
The Reason, though At a blush it seem to be but one, yet indeed Inclusiuè, by Way of implication it is 3-fold, according to the 3-fold sense which it bears, importing a 3-fold benefit.
even a generation of vipers, Matt. 3. spawnes of that old Serpent the Diuell: but when once it pleaseth God to reach forth the hand of his grace vnto vs,
even a generation of vipers, Matt. 3. spawns of that old Serpent the devil: but when once it Pleases God to reach forth the hand of his grace unto us,
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then are we turned againe into a rod, and may say with Dauid psal: 74. Redemisti virgam haereditatis tuae. Thou hast redeemd the rod, or (as our English hath it) the tribe of thine inheritance.
then Are we turned again into a rod, and may say with David Psalm: 74. Redemisti Virgam haereditatis tuae. Thou hast redeemed the rod, or (as our English hath it) the tribe of thine inheritance.
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Let not vs then (my deare and Christian brethrē) who of our selues are not able somuch as to think a good thought think so wel of our selues, that we are able (as of our selues) to returne to God,
Let not us then (my deer and Christian brothers) who of our selves Are not able So much as to think a good Thought think so well of our selves, that we Are able (as of our selves) to return to God,
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Turne thou vs vnto thee, o Lord, and we shall be turned. This briefly by occasion of the Passiue reading of this word Returne: Convertere, Be thou conuerted.
Turn thou us unto thee, oh Lord, and we shall be turned. This briefly by occasion of the Passive reading of this word Return: Convertere, Be thou converted.
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Secondly, If you aske me whither, or to whom you must returne: J answere, Not with the Sow to her wallow, not with the dog to his vomit, 2. Pet. 2. that is, not to those sinnes, from which yee haue once ben pur•ed by repentance,
Secondly, If you ask me whither, or to whom you must return: J answer, Not with the Sow to her wallow, not with the dog to his vomit, 2. Pet. 2. that is, not to those Sins, from which ye have once been pur•ed by Repentance,
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Returne ye that are prisoners, to mee that am the dore, ye that are sick, to me that am the Physition, ye that suffer shipwrecke, to me that am the hauen.
Return you that Are Prisoners, to me that am the door, you that Are sick, to me that am the physician, you that suffer shipwreck, to me that am the Haven.
behold now the day of salvation. 2. Cor. 6. Now is that Tempus putationis, that time of pruning, spokē of by the spouse Cant. 2. But hereafter is Tempus amputationis, a time not of pruning, but of cutting down.
behold now the day of salvation. 2. Cor. 6. Now is that Tempus putationis, that time of pruning, spoken of by the spouse Cant 2. But hereafter is Tempus amputationis, a time not of pruning, but of cutting down.
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Now must we cut of the superfluities of our sins, with the pruning knife of repentance, els wil Christ hereafter be sure to cut vs downe with the axe of iudgement, Mat. 3. Now is Tempus tuum, thy time, the time which God hath lent thee for thine amendment: (& therefore David, Psal. 1. cōpares the righteous mā to a tree which brings forth fruit In tempore suo, in his owne time:) But hereafter it is not thy time, but Gods time: Not Dies hominis, mans day;
Now must we Cut of the superfluities of our Sins, with the pruning knife of Repentance, Else will christ hereafter be sure to Cut us down with the axe of judgement, Mathew 3. Now is Tempus tuum, thy time, the time which God hath lent thee for thine amendment: (& Therefore David, Psalm 1. compares the righteous man to a tree which brings forth fruit In tempore Sue, in his own time:) But hereafter it is not thy time, but God's time: Not Die hominis, men day;
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Therefore thus saith the Psalmist, Psal. 106. O giue thanks vnto the Lord, for he is gracious, Quoniam in saeculum misericordia eius, because his mercie endureth for euer: Videte quid dicat;
Therefore thus Says the Psalmist, Psalm 106. O give thanks unto the Lord, for he is gracious, Quoniam in saeculum misericordia eius, Because his mercy Endureth for ever: Videte quid dicat;
In inferno, autem quis confitebitur domino? But who wil, nay who can giue thee thanks in the pit? Psal. 6. Our aduersaries may dreame of a Purgatory-penance, yet indeed after death there is no repentance.
In inferno, autem quis confitebitur domino? But who will, nay who can give thee thanks in the pit? Psalm 6. Our Adversaries may dream of a Purgatory-penance, yet indeed After death there is no Repentance.
nay as if we hoped by dācing daliance to get the kingdome of God, as Herod promised the daughter of Herodias, euē the halfe of his kingdom for a dance Mark. 6. we procrastinate our returne to God.
nay as if we hoped by dancing dalliance to get the Kingdom of God, as Herod promised the daughter of Herodias, even the half of his Kingdom for a dance Mark. 6. we procrastinate our return to God.
And wheras we should haue vocem columbinā, the voice of a doue, mourning for our sinnes like good Ezechias, Esa: 38. our voice is vox corvina, the voice of a crow, crying nothing but Cras, cras. to morow,
And whereas we should have vocem columbinā, the voice of a dove, mourning for our Sins like good Hezekiah, Isaiah: 38. our voice is vox corvina, the voice of a crow, crying nothing but Cras, cras. to morrow,
Manet foris cum voce corvinaâ, qui non habet simplicitatem columbinam, He shall stand without dores with his crows voice, who hath not in him the doues simplicity.
Manet Foris cum voce corvinaâ, qui non habet simplicitatem columbinam, He shall stand without doors with his crows voice, who hath not in him the Dove simplicity.
For wo to the sinner that goeth t•• manner of waies: Eccle: 2. whose affe•tions run some of them to God-war• some towards Mammon, Matt: 6. Jt is noted of Pilat Ioan: 18. that h• asked our Sauiour this question, Qu• est veritas? what is the truth? But h• had no sooner asked the question, b•• he presently went forth again vnto th• Iews without his answere.
For woe to the sinner that Goes t•• manner of ways: Eccle: 2. whose affe•tions run Some of them to God-war• Some towards Mammon, Matt: 6. It is noted of Pilat Ioan: 18. that h• asked our Saviour this question, Qu• est veritas? what is the truth? But h• had no sooner asked the question, b•• he presently went forth again unto th• Iews without his answer.
of which it is said Esa: 30. This is the way, walk in it. This though it be via anfractuosa ( as S. Bernard speakes in his declamations) a hard, a rough and a craggy way,
of which it is said Isaiah: 30. This is the Way, walk in it. This though it be via anfractuosa (as S. Bernard speaks in his declamations) a hard, a rough and a craggy Way,
Eor as sinn is NONLATINALPHABET, an Auersion, or the way by which wee turne from God: so repentance is NONLATINALPHABET, a Conversiō, or the way, by which we returne to God:
Eor as sin is, an Aversion, or the Way by which we turn from God: so Repentance is, a Conversion, or the Way, by which we return to God:
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There is the same way (saith Aristotel ) from Thebes to Athens, & from Athens to Thebes: (as we would say from London to Oxford, and from Oxford to London ) yet doubtlesse it is not the same way from heauen to hell, & from hell to heauen.
There is the same Way (Says Aristotle) from Thebes to Athens, & from Athens to Thebes: (as we would say from London to Oxford, and from Oxford to London) yet doubtless it is not the same Way from heaven to hell, & from hell to heaven.
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But as the man of God, 1 King. 13. was charged not to returne back by the way that he cam• to Bethel: and the wisemen that came to see Christ, Matt: 2. returned into their country another way than they came;
But as the man of God, 1 King. 13. was charged not to return back by the Way that he cam• to Bethel: and the Wise men that Come to see christ, Matt: 2. returned into their country Another Way than they Come;
as they doe that afflict their soule for a daie, & hang down the head like a bulrush, as the Prophet Esay speaketh, Esa. 58. and after returne again to their old bias;
as they do that afflict their soul for a day, & hang down the head like a bulrush, as the Prophet Isaiah speaks, Isaiah 58. and After return again to their old bias;
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and the onely true cōuersion is a new conversation. Whenc• J take it to be, that the Greeks haue thi• one word NONLATINALPHABET, to signifie both conuersion, & conuersation.
and the only true conversion is a new Conversation. Whenc• J take it to be, that the Greeks have thi• one word, to signify both conversion, & Conversation.
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Sic plangentes commissa, vt non committamus plangenda, saith Bernard: so lamenting for sins committed, that we afterwards commit not sinnes to be lamented.
Sic Plangents Commissa, vt non committamus plangenda, Says Bernard: so lamenting for Sins committed, that we afterwards commit not Sins to be lamented.
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For as the ordinary Gloss obserues vpon Matt: 19. that a Camel could not enter into that gate at Ierusalē, which for the streightnes of it was called Foramen acus, The ey of a needle, Nisi deposito onere, et flexis genibus:
For as the ordinary Gloss observes upon Matt: 19. that a Camel could not enter into that gate At Ierusalē, which for the straightness of it was called Foramen Accuse, The ey of a needle, Nisi Deposit onere, et Flexis genibus:
No more can we enter into the gate of the new Ierusalem (the kingdome of heauē) which for the streightnes of it, is compared to a Needls eie Matt: 19. till we haue cast of the heauy burdens of our sins,
No more can we enter into the gate of the new Ierusalem (the Kingdom of heaven) which for the straightness of it, is compared to a Needls eye Matt: 19. till we have cast of the heavy burdens of our Sins,
Jt is a rule of cōmon civility among mē; Si ter pulsanti nemo respondet, abito. Jf after thrice knocking no man opē vnto thee, its manners to goe thy waie, & knock no more.
It is a Rule of Common civility among men; Si ter pulsanti nemo Respondet, Abito. If After thrice knocking no man open unto thee, its manners to go thy Way, & knock no more.
Which place while some haue misvnderstood, they haue not stuck erroneously to inferr, that if a man offend twice or thrice in the same kind, his repētance may procure him for giuenes:
Which place while Some have misunderstood, they have not stuck erroneously to infer, that if a man offend twice or thrice in the same kind, his Repentance may procure him for giuenes:
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Here's 4 Returnes for many returnes: & so there 4 transgressions, or (as some will haue it) 7 transgressions (because 3 & 4. make 7.) for many transgressions. So that the meaning is,
Here's 4 Returns for many returns: & so there 4 transgressions, or (as Some will have it) 7 transgressions (Because 3 & 4. make 7.) for many transgressions. So that the meaning is,
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but because they haue eased, but haue persecuted them even a fourth or a seuenth time, (that is, many times, ) J wil not turne them vnto me for their amendment,
but Because they have eased, but have persecuted them even a fourth or a Seventh time, (that is, many times,) J will not turn them unto me for their amendment,
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How be it J deny not, but that as our Sauior saith Mat. 12. there is a sin which shall neither be forgiuen in this worlde, nor in the world to come, that is, which shal neuer be forgiuen,
How be it J deny not, but that as our Saviour Says Mathew 12. there is a since which shall neither be forgiven in this world, nor in the world to come, that is, which shall never be forgiven,
because though death bee NONLATINALPHABET, the wages not of one, but of everie sin, Rom. 6. yet the sin of blasphemy against the holy Ghost, is by aspeciall prerogatiue called a sin vnto death,
Because though death be, the wages not of one, but of every since, Rom. 6. yet the since of blasphemy against the holy Ghost, is by especial prerogative called a since unto death,
God speakes once for the time of this life, Praecipiendo, prohibendo, promittendo, comminando: by commanding, by forbidding, by promising, by menacing.
God speaks once for the time of this life, Praecipiendo, prohibendo, promittendo, comminando: by commanding, by forbidding, by promising, by menacing.
Jt is therfore Verbū quadripartitū, a speech of 4 parts, which he speakes but once. Praecipit bonū, prohibet malū, promittit gloriā, comminatur paenā.
It is Therefore Verbū quadripartitū, a speech of 4 parts, which he speaks but once. Praecipit bonū, Prohibet malū, Promittit gloriā, comminatur paenā.
The mightie God speaks once, yea twice, yet mā seeth it not that is (as Tremellius & Iunius expound it) such is the dulnesse & sluggishnes of our nature, that though God do frequently and fervently solicit vs,
The mighty God speaks once, yea twice, yet man sees it not that is (as Tremellius & Iunius expound it) such is the dulness & sluggishness of our nature, that though God do frequently and fervently solicit us,
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But why 4 times? J will not bee so superstitious, to say, because the number of foure is NONLATINALPHABET, a perfect number, as the Pythagoreans cal'd it Metap. 1 Yet because J think it anie thing rather than NONLATINALPHABET, a vaine babbling or idle repetition of the same words to no purpose, (such as our aduersaries vse, placing a kinde of religion in their set nūber of Pater nosters, and other praiers) I would gladlie borrow your honourable & Christian patience,
But why 4 times? J will not be so superstitious, to say, Because the number of foure is, a perfect number, as the pythagoreans called it Metap. 1 Yet Because J think it any thing rather than, a vain babbling or idle repetition of the same words to no purpose, (such as our Adversaries use, placing a kind of Religion in their Set number of Pater noster's, and other Prayers) I would gladly borrow your honourable & Christian patience,
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Or, hee cals vs 4 times, because it is not one, but all ages that he cals childhood, youth, middle-age, & old-age: signified vnder the 4 watches, Merk. 13. All haue offended, none is exempted. Or 4 times;
Or, he calls us 4 times, Because it is not one, but all ages that he calls childhood, youth, middle-age, & Old age: signified under the 4 watches, Mark. 13. All have offended, none is exempted. Or 4 times;
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that so they may come vnto him, from the East, and from the VVest, from the North, & frō the South, & sit downe with Abraham, Isaac, and Iacob in the kingdome of God.
that so they may come unto him, from the East, and from the VVest, from the North, & from the South, & fit down with Abraham, Isaac, and Iacob in the Kingdom of God.
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Luk. 13. All which 4 quarters, as they are included in the name (the Greeke name) of NONLATINALPHABET, (as is noted by St Austin in Ioan. tract. 9.) the first letter (A) standing for NONLATINALPHABET, the East: the second letter (δ) stāding for, NONLATINALPHABET, the west, the thirde letter (α) standing for NONLATINALPHABET, the North: & the fourth letter (μ) standing for NONLATINALPHABET, the South: So are they likwise al of thē concluded vnder the nature (the sinful nature) of Adam, and haue therfore all of them need to returne.
Luk. 13. All which 4 quarters, as they Are included in the name (the Greek name) of, (as is noted by Saint Austin in Ioan. tract. 9.) the First Letter (A) standing for, the East: the second Letter (δ) standing for,, the west, the Third Letter (α) standing for, the North: & the fourth Letter (μ) standing for, the South: So Are they likewise all of them concluded under the nature (the sinful nature) of Adam, and have Therefore all of them need to return.
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What shal J say more? Our Sauiour in his commissiō to his disciples, Mark. 16. saith Go yee into all the world, and preach the Gospell to euery creature:
What shall J say more? Our Saviour in his commission to his Disciples, Mark. 16. Says Go ye into all the world, and preach the Gospel to every creature:
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Pride & Auarice care not how vnlawfullly they get and scrape together: Gluttony, & Luxury, care not how shamefully they misvse and waste what is gotten.
Pride & Avarice care not how vnlawfullly they get and scrape together: Gluttony, & Luxury, care not how shamefully they misuse and waste what is got.
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Or 4 times (saith Hugo Cardinalis ) because he cals vs frō 4 peremptory & dominiering affections, wherewith weare miserably wreckt & tortur'd here in this life:
Or 4 times (Says Hugo Cardinalis) Because he calls us from 4 peremptory & domineering affections, wherewith wear miserably wrecked & tortured Here in this life:
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Or 4 times (saith Catetan ) as if he had saide: Revertere relinquendo caecitatem intellect us: revertere relinquendo pravitatem affect us: revertere adhaerendo veritati: revertere intendendo bonitati.
Or 4 times (Says Catetan) as if he had said: Revertere Relinquendo caecitatem intellect us: revertere Relinquendo pravitatem affect us: revertere adhaerendo Veritati: revertere intendendo bonitati.
Thus our Sauiour Christ, who for our sakes, was cōtent to be not only Fabri filius, a Carpenters son, Matt. 13. but Faber, a Carpenter, Mar. 6. is here (as yee see) become a maker of Chariotts. For these are indeed the Chariotts of Israel, or (if you will) Quadrigae salutis, the Chariotts of saluation;
Thus our Saviour christ, who for our sakes, was content to be not only Fabri filius, a Carpenters son, Matt. 13. but Faber, a Carpenter, Mar. 6. is Here (as ye see) become a maker of Chariots. For these Are indeed the Chariots of Israel, or (if you will) Quadrigae Salutis, the Chariots of salvation;
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but euen of other spirituall Chariotts: (such as S Bernard largely and excellently describes, serm: 39. in Cantic. ) Chariotts of malice, & Chariotts of luxury, and Chariotts of couetousnes:
but even of other spiritual Chariots: (such as S Bernard largely and excellently describes, sermon: 39. in Cantic.) Chariots of malice, & Chariots of luxury, and Chariots of covetousness:
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The thirde is the party admonished: which is the Shulamite: or (as others read it) Sunamite: or (as others) Odollamite: All affording very good matter of instruction.
The Third is the party admonished: which is the Shulamite: or (as Others read it) Shunamite: or (as Others) Obed-edomite: All affording very good matter of instruction.
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Arboreus and Philo read it Odollamitis; which is expounded, Testimoniū in aquâ: A testimony in the water. A name of fit respondence & consonance, with the Christian soule, which being washed and cleansed with the water of baptisme, giues testimony in the water to the faith of Christ, there confessing the trinity in vnitie,
Arboreus and Philo read it Odollamitis; which is expounded, Testimoniū in aquâ: A testimony in the water. A name of fit respondence & consonance, with the Christian soul, which being washed and cleansed with the water of Baptism, gives testimony in the water to the faith of christ, there confessing the trinity in unity,
Jt is (as Gregorie Nazanzen cals it) orat. 39. in Sanct. Lumina ) NONLATINALPHABET A second laver of regeneration, the onely rebaptization allow'd in Divinitie.
It is (as Gregory Nazianzen calls it) Orat. 39. in Sanct. Lumina) A second laver of regeneration, the only rebaptization allowed in Divinity.
The soule then of Peter was a good Odollamite: For it was, Testimonium in aquâ, A testimony in the water. His outward teares testified his inward sorrow.
The soul then of Peter was a good Obed-edomite: For it was, Testimonium in aquâ, A testimony in the water. His outward tears testified his inward sorrow.
So the soule of Mary Magdalē was a good Odollamite: For it was Testimonium in aquâ: A testimony in the water. Shee was once possest with 7 Diuels, Luk. 8. Yet because shee washt not her own face only,
So the soul of Marry Magdalem was a good Obed-edomite: For it was Testimonium in aquâ: A testimony in the water. She was once possessed with 7 Devils, Luk. 8. Yet Because she washed not her own face only,
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but the feete of our Saviour too with her teares, Luk. 7. as the question is asked concerning the womā that had 7 husbands, Mat. 22. In the resurrection, whose shall shee bee of the 7? So if it be demaunded as touching her, that had 7 Diuels;
but the feet of our Saviour too with her tears, Luk. 7. as the question is asked Concerning the woman that had 7 Husbands, Mathew 22. In the resurrection, whose shall she be of the 7? So if it be demanded as touching her, that had 7 Devils;
And so must we also be Odollamites, we must giue testimonie to God in the waters. We must not thinke to go to heauē by land (as some of our great landed-men do) but wee must passe over:
And so must we also be Odollamites, we must give testimony to God in the waters. We must not think to go to heaven by land (as Some of our great landed-men do) but we must pass over:
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The second is Sunamitis. So reads St Ierom, St Bernard, Rupertu•, Anselmus, & diuerse others, paterning themselues by the Greeke translation of the septuagint, and by the vulgar Latin edition.
The second is Shunemite. So reads Saint Jerom, Saint Bernard, Rupertu•, Anselm, & diverse Others, paterning themselves by the Greek Translation of the Septuagint, and by the Vulgar Latin edition.
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As she is in the state of blessednes, it is said vnto her, Psal. 47. Cantate domino in Sion. O sing vnto the Lorde in Siō: O sing vnto God with the voice of melody.
As she is in the state of blessedness, it is said unto her, Psalm 47. Cantate domino in Sion. Oh sing unto the Lord in Siō: Oh sing unto God with the voice of melody.
Thou whose sins haue transformed thee into that colour, which the whore had contracted by slaying the Saints of God, Apoc: 17. Jf thou wilt but reuert,
Thou whose Sins have transformed thee into that colour, which the whore had contracted by slaying the Saints of God, Apocalypse: 17. If thou wilt but revert,
as to be red: nor so deformed with any kind of impiety, as to be black: but so snow, so lily-white, as to surmount not the curtines only of Solomon in comelines,
as to be read: nor so deformed with any kind of impiety, as to be black: but so snow, so lily-white, as to surmount not the Curtains only of Solomon in comeliness,
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Thirdly, Lauretus in his Sylua, expoūds this word Sunamitis, Dormiens, or Iteratio dormitionis, which signifieth A sleepe, or an Iteration of sleepe: as if our Sauiour had said, Returne (ó thou sleeping & slumbring soule) thou that every foot fallest into an heauy sleepe of sin,
Thirdly, Lauretus in his Sylva, expounds this word Shunemite, Dormiens, or Iteratio dormitionis, which signifies A sleep, or an Iteration of sleep: as if our Saviour had said, Return (o thou sleeping & slumbering soul) thou that every foot Fallest into an heavy sleep of since,
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The second is Ephialtes, the night-mare. The third is Lethargia, the disease of forgetfulnes: So the sleepe of the soule (I meane an excessiue sleep in sin) breeds three no lesse dangerous diseases in the soule, answerable to those other three in the bodie.
The second is Ephialtes, the nightmare. The third is Lethargy, the disease of forgetfulness: So the sleep of the soul (I mean an excessive sleep in since) breeds three not less dangerous diseases in the soul, answerable to those other three in the body.
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& Christ shall giue thee light, as the Apostle tells thee, Eph. 5. So shalt thou neuer once be troubled, either with the Epilepsy of pride, which was the Diuels sicknes,
& christ shall give thee Light, as the Apostle tells thee, Ephesians 5. So shalt thou never once be troubled, either with the Epilepsy of pride, which was the Devils sickness,
or with the night-mare of concupiscence which is the fleshes sicknes, or with the lethargie of couetousnes, which is the worlds sicknes. Returne, returne ô Sunamite.
or with the nightmare of concupiscence which is the Fleshes sickness, or with the lethargy of covetousness, which is the world's sickness. Return, return o Shunamite.
But here you wil happily demand of me, sithence this name Sunamite is Nomen patronymicū, a patronimick nowne deriued of the City Sunam (a City in the land of promise) What Sunamite, or what woman of the city Sunā it was to whome my text may seeme to haue reference.
But Here you will happily demand of me, since this name Shunamite is Nome patronymicū, a patronimick noun derived of the city Sunam (a city in the land of promise) What Shunamite, or what woman of the City Sunā it was to whom my text may seem to have Referente.
The other, was that noble, deuout, & wel disposed Gentlewomā, 2 Reg. 4. who gaue so kinde welcome to the Prophet Elisha, and that hee might be the more willing to come often to her, prouided him a chamber, a bed, a table, a stoole, & a candlesticke.
The other, was that noble, devout, & well disposed Gentlewoman, 2 Reg. 4. who gave so kind welcome to the Prophet Elisha, and that he might be the more willing to come often to her, provided him a chamber, a Bed, a table, a stool, & a candlestick.
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And had God then indeede so great rcgard of so small a fauor conferred vpon his Prophet? Doth he keep a Calendar, & a Register of her name that bestow'd it? Hath he erected an euerlasting trophae,
And had God then indeed so great rcgard of so small a favour conferred upon his Prophet? Does he keep a Calendar, & a Register of her name that bestowed it? Hath he erected an everlasting trophae,
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vpon whom the Lord of heaven hath heaped earthly treasures, NONLATINALPHABET, in a measureles measure, not that ye should be Cōdi, Treasurers & hoard-masters to lay them vp,
upon whom the Lord of heaven hath heaped earthly treasures,, in a measureles measure, not that you should be Cōdi, Treasurers & hoard-masters to lay them up,
ye that so loue & long after the cōtinuāce of your names, that lest they should die togither with you, ye call & christen your lands by your owne names;
you that so love & long After the Continuance of your names, that lest they should die together with you, you call & christen your Lands by your own names;
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How is it, that loving to haue your names durable, ye loue not to vse the meanes that should make thē durable? So far (many of you) frō the minde of this noble Sunamite, that yee count all but lost, that ye bestow vpō the reliefe and maintenance of Elisha: J meane, of the Prophets and Ministers of God, of religious and learned men.
How is it, that loving to have your names durable, you love not to use the means that should make them durable? So Far (many of you) from the mind of this noble Shunamite, that ye count all but lost, that you bestow upon the relief and maintenance of Elisha: J mean, of the prophets and Ministers of God, of religious and learned men.
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who himselfe is truely religious, and therefore a cherisher of true religion in others, it might iustly be feared, that within a while, the state of the Church would be asmuch to pitied,
who himself is truly religious, and Therefore a cherisher of true Religion in Others, it might justly be feared, that within a while, the state of the Church would be as to pitied,
when Patrons of Church-liuings, who are bound in a stronger ty of duty, thā other men, to be Sunamit's to Gods Elisha's, insteed of finding Elisha, a Chamber, a Bed, a Table, a Stoole,
when Patrons of Church-livings, who Are bound in a Stronger ty of duty, than other men, to be Sunamit's to God's Elisha's, instead of finding Elisha, a Chamber, a Bed, a Table, a Stool,
& a Cādlestick, through their indirect, vnconscionable, and intolerable dealing (maugre all law and statute to the contrary) doe euen stifle vp the Chamber of Elisha's hart:
& a Candlestick, through their indirect, unconscionable, and intolerable dealing (maugre all law and statute to the contrary) do even stifle up the Chamber of Elisha's heart:
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and allow him no stoole, but the stoole of wickednes: and doe not giue but sell him the Candlestick of the Church, wherin they leaue him only some litte snuffe of the liuing ▪ such as stinks in the nostrels, both of God and men.
and allow him no stool, but the stool of wickedness: and do not give but fell him the Candlestick of the Church, wherein they leave him only Some litte snuff of the living ▪ such as stinks in the nostrils, both of God and men.
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and the Incumbent, because he not only peepes in at the window like a foole, Eccl. 21. but euē creeps in at the window like a thiefe, Ioan. 10. And therfore he had but his right,
and the Incumbent, Because he not only peeps in At the window like a fool, Ecclesiastes 21. but even creeps in At the window like a thief, Ioan. 10. And Therefore he had but his right,
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And as for those cruell and tyrannous Patrons, who wil still haue vs ministers to go with shauen crownes, (not the Crowns of our heads after the Rhomish discipline,
And as for those cruel and tyrannous Patrons, who will still have us Ministers to go with shaven crowns, (not the Crowns of our Heads After the Rhomish discipline,
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than sacrilegiously they get and scrape togither by the spoile and pillage of the Church, howsoever they may conuert it euen In pios vsus, to good and charitable vses,
than sacrilegiously they get and scrape together by the spoil and pillage of the Church, howsoever they may convert it even In Pios vsus, to good and charitable uses,
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as to the building or enriching of Colledges, Schooles, Hospitals, or the like (though it is not often seene, that money so ill-gotten is so well bestowed) yet their purchase is no better ▪ than that which Iudas made with the silver he had gotten by betrayeng his Master, Act. 1. wherewith though hee bought a field,
as to the building or enriching of Colleges, Schools, Hospitals, or the like (though it is not often seen, that money so ill-gotten is so well bestowed) yet their purchase is no better ▪ than that which Iudas made with the silver he had got by betraying his Master, Act. 1. wherewith though he bought a field,
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then commonly call'd the Potters field, and that to no worse vse, than to burie strangers in, thinking thereby to haue washt away the guilt of his treason:
then commonly called the Potters field, and that to no Worse use, than to bury Strangers in, thinking thereby to have washed away the guilt of his treason:
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yea and was so distastful to the very Iewes themselues, that (God so appointing) whereas hee thought to haue purchased a glorious name of immortalitie, his purchase indeede was nothing else,
yea and was so distasteful to the very Iewes themselves, that (God so appointing) whereas he Thought to have purchased a glorious name of immortality, his purchase indeed was nothing Else,
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And notwithstanding that shee hath often ben even crucified and nayl'd to this verie Crosse with the hammer of Gods word, as Ieremie speakes, c. 23. yet for all that goeth ietting it vp and down,
And notwithstanding that she hath often been even Crucified and nailed to this very Cross with the hammer of God's word, as Ieremie speaks, c. 23. yet for all that Goes jetting it up and down,
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So for plentie another Sicily, which Aretius cals Cell• penuaria, the store-house; or (it ye will) Mamma, the teat or brest, whereou• many other places suck no smal advantage.
So for plenty Another Sicily, which Aretius calls Cell• penuaria, the storehouse; or (it you will) Mamma, the teat or breast, whereou• many other places suck no small advantage.
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A city, which J know (& the Colledge Wherof I am, must thankfully acknowledge) is the mother of manie a good Sunamite, many that are sincerelie and hartilie deuoted to learning and religion.
A City, which J know (& the College Whereof I am, must thankfully acknowledge) is the mother of many a good Shunamite, many that Are sincerely and heartily devoted to learning and Religion.
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They haue withered hands, like the hand of Ieroboam, 1. King. 13. and till it please the Lorde in mercie to restore them, they cannot once stretch them out to giue a reward to Gods Prophet.
They have withered hands, like the hand of Jeroboam, 1. King. 13. and till it please the Lord in mercy to restore them, they cannot once stretch them out to give a reward to God's Prophet.
Laertius in the life of Crates the Theban Philosopher, tels of a memorable NONLATINALPHABET or day-booke, wherein that Philosopher had set downe the accounts of a great rich man:
Laertius in the life of Crates the Theban Philosopher, tells of a memorable or daybooke, wherein that Philosopher had Set down the accounts of a great rich man:
Pardon me (deare Christians) if J be iealous ouer you with a godly iealousie. J feare, there are some such rich men euen in this cittie, whose NONLATINALPHABET or daybooke, if a man could come to pervse, he should finde,
Pardon me (deer Christians) if J be jealous over you with a godly jealousy. J Fear, there Are Some such rich men even in this City, whose or daybooke, if a man could come to peruse, he should find,
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Notwithstanding, either (if it may bee) to reclaime them, or (if not) at leastswise to leaue them vnexcusable, J hold it my duty to remember them of another, and that a stricter account, to which when God shal summon them vpon that great and general audit-day of iudgement, they will both shame and tremble to giue vp such an account as this.
Notwithstanding, either (if it may be) to reclaim them, or (if not) At leastswise to leave them unexcusable, J hold it my duty to Remember them of Another, and that a Stricter account, to which when God shall summon them upon that great and general audit-day of judgement, they will both shame and tremble to give up such an account as this.
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And secondly, of that amiable promise of our Saviour, Mat. 10. that not so smal a kindnes as a cup of cold water bestowed vpon a Prophet in the name of a Prophet shal passe vnrewarded.
And secondly, of that amiable promise of our Saviour, Mathew 10. that not so small a kindness as a cup of cold water bestowed upon a Prophet in the name of a Prophet shall pass unrewarded.
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And thirdly, of foreine examples of our Antichristian adversaries, vvho prouide so liberally for the Ministers of Antichrist, that they haue not onelie wherewith richlie to finde themselues,
And Thirdly, of foreign Examples of our Antichristian Adversaries, who provide so liberally for the Ministers of Antichrist, that they have not only wherewith richly to find themselves,
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when yet many of the poore and true Ministers of Christ, haue not wherwith to buy them meate for their belly, cloathes for their backe, or bookes for their studie.
when yet many of the poor and true Ministers of christ, have not wherewith to buy them meat for their belly, clothes for their back, or books for their study.
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Of that other widdow of Zarepta, 1. King. 17. who because she entertained the prophet Eliah in the time of drowth and dearth, her handful of meale in the barrel,
Of that other widow of Zarepta, 1. King. 17. who Because she entertained the Prophet Elijah in the time of drought and dearth, her handful of meal in the barrel,
Of Mary Magdalen, who because she loued much, and powred out the box of pretious oyntmēt, vpō the head of Christ, her name is as an o•ntment powrd out persuming the whole house,
Of Marry Magdalen, who Because she loved much, and poured out the box of precious ointment, upon the head of christ, her name is as an o•ntment poured out presuming the Whole house,
& (as our Sauiour protesteth, Mat 26. whersoeuer this Gospel shalbe preacht throughout al the world, there shal also this that she hath done bespoken of, for a memoriall of her.
& (as our Saviour protesteth, Mathew 26. wheresoever this Gospel shall preached throughout all the world, there shall also this that she hath done bespoken of, for a memorial of her.
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Lastly, of this glorious & worthy Summite, who for her good deuotion, & respectfull vsage of Elisha the prophet of the Lord, is here remembred in her owne name,
Lastly, of this glorious & worthy Summite, who for her good devotion, & respectful usage of Elisha the Prophet of the Lord, is Here remembered in her own name,
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And albeit the Church (euen the sinful members of the Church) be here called by the name of Sunamite, yet is it not that the Sunamite should therby be dishonored, by giuing her name to so sinfull a person,
And albeit the Church (even the sinful members of the Church) be Here called by the name of Shunamite, yet is it not that the Shunamite should thereby be dishonoured, by giving her name to so sinful a person,
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The third is Shulamitis: so reads St Ambrose, Ludouicus Soto, Tremellius, & lunius, and our English Geneua with some others deriuing their translation from the Hebrew fountaine.
The third is Shulamitis: so reads Saint Ambrose, Ludovicus Soto, Tremellius, & lunius, and our English Geneva with Some Others deriving their Translation from the Hebrew fountain.
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& it is a patronymick nowne (as was Sunamite ) deduced of Shalem, the ancient name of Ierusalem, which also signifieth Peace. And therfore it is said psal: 76. At Shalem is his tabernacle: where the vulgar Latin reads:
& it is a patronymick noun (as was Shunamite) deduced of Shalem, the ancient name of Ierusalem, which also signifies Peace. And Therefore it is said Psalm: 76. At Shalem is his tabernacle: where the Vulgar Latin reads:
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In pace factus est locus eius: where peace is, there delights God to dwell. When therfore our Sauiour calls his Church Shulamite, it is as if he had said:
In pace factus est locus eius: where peace is, there delights God to dwell. When Therefore our Saviour calls his Church Shulamite, it is as if he had said:
This, this should teach vs (my deare & Christian brethren) that we must be Shalemites, or Shalamti's men of peace and tranquillity, not of discord and diuision.
This, this should teach us (my deer & Christian brothers) that we must be Shalemites, or Shalamti's men of peace and tranquillity, not of discord and division.
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and therfore his kingdome is Malè diuisū: a diuided Kingdome Matt: 12. But our peace-maker Christ, left a great legacy of peace to his Church, peace, & his peace, Ioan: 14. & therfore his kingdome is Benè coniunctum: an vnited kingdome, keeping the vnity of the spirit in the bond of peace. Eph: 4.
and Therefore his Kingdom is Malè diuisū: a divided Kingdom Matt: 12. But our peacemaker christ, left a great legacy of peace to his Church, peace, & his peace, Ioan: 14. & Therefore his Kingdom is Benè coniunctum: an united Kingdom, keeping the unity of the Spirit in the bound of peace. Ephesians: 4.
Nay, he wil be so far frō marying vs, that he wil arme al his creatures with vengeance to persecute vs. He will sharpen his fierce wrath for a sword,
Nay, he will be so Far from marrying us, that he will arm all his creatures with vengeance to persecute us He will sharpen his fierce wrath for a sword,
& the world shal fight with him against the vnwise, as the wismā speaks Sap. 5. Neither shal that mā ever haue Pacem a septē spiritibus, peace frō the 7 spirits which are before the throne of God, spoken of Apoc: 1, who hath Pacem cum septē spiritibus, peace with the seauen vncleane spirits, spoken of, Matt: 12.
& the world shall fight with him against the unwise, as the wisman speaks Sap. 5. Neither shall that man ever have Pacem a septē spiritibus, peace from the 7 spirits which Are before the throne of God, spoken of Apocalypse: 1, who hath Pacem cum septē spiritibus, peace with the seauen unclean spirits, spoken of, Matt: 12.
But if laying aside our former iniquities, we returne to God, and so become Shulamits at peace with him, thē wil he betroath and mary vs vnto himselfe ▪ as he promiseth Ose: 2. I will mary thee vnto me for ever:
But if laying aside our former iniquities, we return to God, and so become Shulamite At peace with him, them will he betrothed and marry us unto himself ▪ as he promises Ose: 2. I will marry thee unto me for ever:
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Conveniet nulli, qui secū dissidet ipse. Hee that cannot agree with himselfe, with whō wil he agree? As we must not haue a weight & a weight in our shops:
Convenient None, qui secū dissidet ipse. He that cannot agree with himself, with whom will he agree? As we must not have a weight & a weight in our shops:
like Iudas; nor 2 harts in one brest, like Peter: but wee must be Vnus, non Plures: singular, not plurall: one, and not many. For (as the Apostle tels vs, 1. Cor. 9. Vnus accipit brauium: One receiueth the price.
like Iudas; nor 2 hearts in one breast, like Peter: but we must be Vnus, non Plures: singular, not plural: one, and not many. For (as the Apostle tells us, 1. Cor. 9. Vnus accipit brauium: One receiveth the price.
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Nihilillo fuisse excellentius, velin vitijs, vel in virtutibus: that he was excellent in both kindes, good & bad: excellently virtuous, and excellently vitious:
Nihilillo Fuisse excellentius, velin vitijs, vel in virtutibus: that he was excellent in both Kinds, good & bad: excellently virtuous, and excellently vicious:
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Not such a one as St Origen speaks of writing vpon Leuiticus: Agnosce in hominibus Chamaeleontē: There are some (saith he) iust like the Chamaeleon. For as the Chamaeleon is very easily changed into whatsoeuer colour almost is set before it:
Not such a one as Saint Origen speaks of writing upon Leviticus: Agnosce in hominibus Chamaeleontē: There Are Some (Says he) just like the Chamaeleon. For as the Chamaeleon is very Easily changed into whatsoever colour almost is Set before it:
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& because they feare al colours, wil easily be trāsform'd into any colour: Cum irascentibus irascuntur, detrahunt cum detrahētibus. &c. Are others angry? So are they.
& Because they Fear all colours, will Easily be transformed into any colour: Cum irascentibus irascuntur, detrahunt cum detrahētibus. etc. are Others angry? So Are they.
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But Quomodo vnus est, qui nunc laeti, nunc tristis, nunc irati vultum, nunc lenis, nunc avarri, nunc luxuriosicor habet? How is he one (saith Hugo ) or how is he at peace with himselfe, that is one while pleasant, another while pensiue? one while angry, another while calme? one while couetous, another while luxurious? In quo tot personae, quot mores:
But Quomodo vnus est, qui nunc laeti, nunc tristis, nunc Irati vultum, nunc lenis, nunc avarri, nunc luxuriosicor habet? How is he one (Says Hugo) or how is he At peace with himself, that is one while pleasant, Another while pensive? one while angry, Another while Cam? one while covetous, Another while luxurious? In quo tot personae, quot mores:
Yea, so he mak's himselfe the Diuels vassal, who as he cals himselfe Legiō, because he is many Luk. 8. so they that are his slaues & vassals, howsoeuer they may seem to be but one,
Yea, so he makes' himself the Devils vassal, who as he calls himself Legion, Because he is many Luk. 8. so they that Are his slaves & vassals, howsoever they may seem to be but one,
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But on the otherside, they that are the seruants of Christ, are not only each in themselues one, hauing within them a sweete melody & peace of conscience:
But on the otherside, they that Are the Servants of christ, Are not only each in themselves one, having within them a sweet melody & peace of conscience:
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We must therfore, in the third place, be Shulamits, at peace with others, by an outward peace of Conuersatiō, hauing peace with all men, as the Apostle wils vs:
We must Therefore, in the third place, be Shulamite, At peace with Others, by an outward peace of Conversation, having peace with all men, as the Apostle wills us:
Not that he would simply & without exceptiō haue these to be at variance each with other (as Theophylact wel obseru's) but to testifie vnto vs, that such is his iealously of his owne honor, that though he haue cōmāded vs to honor our father & mother, Exod:
Not that he would simply & without exception have these to be At variance each with other (as Theophylact well observe's) but to testify unto us, that such is his jealously of his own honour, that though he have commanded us to honour our father & mother, Exod:
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And sith we are rather to forsake our selues than Christ, Mat. 16. & the loue of our selu's must be the rule & measure of our loue to others: (for we are to loue our neighbour as our selues, Mat. 19. As ourselues,
And sith we Are rather to forsake our selves than christ, Mathew 16. & the love of our selves must be the Rule & measure of our love to Others: (for we Are to love our neighbour as our selves, Mathew 19. As ourselves,
nay, One better than al, because All-sufficient. And as himselfe pronounceth of them that doe the wil of his father, Marc. 3. that they are his brother, & sister, and mother:
nay, One better than all, Because All-sufficient. And as himself pronounceth of them that do the will of his father, Marc. 3. that they Are his brother, & sister, and mother:
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and religious magistrats, as tyrannical, cruel, and vncharitable, if as Iacob tooke Esau by the heele, Gen: 25. so they take the Edomites, and Sons of Esau, (the Papists) sworne enimies to the truth of Christ;
and religious Magistrates, as tyrannical, cruel, and uncharitable, if as Iacob took Esau by the heel, Gen: 25. so they take the Edomites, and Sons of Esau, (the Papists) sworn enemies to the truth of christ;
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crying, as did those Edomits in the day of Ierusalem, Downe with it, downe with it, even to the ground, Psal: 137. & lay them fast by the heels, who so long as they are sufferd to walke at large, are continvally kicking against Gods true religion,
crying, as did those Edomites in the day of Ierusalem, Down with it, down with it, even to the ground, Psalm: 137. & lay them fast by the heels, who so long as they Are suffered to walk At large, Are continvally kicking against God's true Religion,
and now (blessed be God, whose blessing it is) so faithfully continued in this our Realme vnder the raigne of King Iames, her rightful and most renowned successor:
and now (blessed be God, whose blessing it is) so faithfully continued in this our Realm under the Reign of King James, her rightful and most renowned successor:
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who as he hath already peaceably conioined the 2 neighbour-kingdomes of England and Scotland, concluding both vnder the name of Great Britaine: so there is nothing (say misdeeming Malecōtents what they wil) there is nothing that he so vehemently desireth,
who as he hath already peaceably conjoined the 2 neighbour-kingdoms of England and Scotland, concluding both under the name of Great Britain: so there is nothing (say misdeeming Malecontents what they will) there is nothing that he so vehemently Desires,
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as the vniting of those other 2 kingdomes, the kingdome of Christ, and the kingdome of Antichrist, by reducing and bringing backe to the sheepefold of Christ, the Greate shepheard and Bishop of our souls, those silly wandering sheepe that so long haue straied vpon the 7 mountaines of Rome.
as the uniting of those other 2 kingdoms, the Kingdom of christ, and the Kingdom of Antichrist, by reducing and bringing back to the sheepfold of christ, the Great shepherd and Bishop of our Souls, those silly wandering sheep that so long have strayed upon the 7 Mountains of Room.
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and take a much more speedie effect, were it not that Iannes also, and Iambres resist Moses: were it not that the home-borne contentions of our mutinous, turbulent, and dogmatical Novelists, are too-too-high-handed:
and take a much more speedy Effect, were it not that Jannes also, and Jambres resist Moses: were it not that the homeborn contentions of our mutinous, turbulent, and dogmatical Novelists, Are too-too-high-handed:
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& willing people, as it is in the verse next before my text. J say not (as Caietan expounds that place) by reason of the Scribes & Pharises, who perswaded the Iewish Synagogue to crucifie our Savior Christ:
& willing people, as it is in the verse next before my text. J say not (as Caietan expounds that place) by reason of the Scribes & Pharisees, who persuaded the Jewish Synagogue to crucify our Saviour christ:
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but by reason of the true heires & successors of the Scribes & Pharises; who may rightly be called chariots, because they draw the people which way they lust:
but by reason of the true Heirs & Successors of the Scribes & Pharisees; who may rightly be called chariots, Because they draw the people which Way they lust:
J wil not say (as perhaps J truelie might) that their fond and new-found opinions, are Sathans bals of wilde-fire vvherevvith they haue set on fire the Church of God, (as Herostratus fired the temple of Diana, only to get him a name,
J will not say (as perhaps J truly might) that their found and newfound opinions, Are Satan's Balls of wildfire wherewith they have Set on fire the Church of God, (as Herostratus fired the temple of Diana, only to get him a name,
Nor wil J liken them to a man (such a one as St Bernard speakes of in his declamations ) set vpon the pinnacle of a temple, and with open mouth greedilie sucking in the aire,
Nor will J liken them to a man (such a one as Saint Bernard speaks of in his declamations) Set upon the pinnacle of a temple, and with open Mouth greedily sucking in the air,
as Irenaeus, and Abundius were by Valerian quod Sanctae Concordiae corpus è templo extraxissent: because they had haled the Image of Concorde out of the tēple:
as Irnaeus, and Abundius were by Valerian quod Sanctae Concordiae corpus è templo extraxissent: Because they had haled the Image of Concord out of the temple:
and for the Churches sake, in the bowels of our blessed Saviour, J hartilie beseech them, that they would see euen in this their day, the things that belong vnto their peace:
and for the Churches sake, in the bowels of our blessed Saviour, J heartily beseech them, that they would see even in this their day, the things that belong unto their peace:
that if by studiousnes of peace, they wil not turne their helmets into bee-hiues (as it is in the Emblem: ) yet by furiousnes of rage against the discipline of the Church, they would not turne the Church (the helmet of saluation,) into a nest of waspes:
that if by studiousnes of peace, they will not turn their helmets into beehives (as it is in the Emblem:) yet by furiousness of rage against the discipline of the Church, they would not turn the Church (the helmet of salvation,) into a nest of wasps:
that as Numa Pompilius is said, Martium loco deturbâsse, to haue displaced blustering March, which before vvas the first moneth, et primas Iano detulisse, ut pote Pacifico, and to haue placed peaceable Ianus in his roome:
that as Numa Pompilius is said, Martium loco deturbâsse, to have displaced blustering March, which before was the First Monn, et primas Iano detulisse, ut pote Pacifico, and to have placed peaceable Ianus in his room:
so they would prefer peace before discord, and contentation before contention. Lastly, that as the Cretēsians, who before were at ciuil warre among themselues,
so they would prefer peace before discord, and contentation before contention. Lastly, that as the Cretans, who before were At civil war among themselves,
& iointly band themselues against the Common enemy, (which practise of theirs was therevpon prouerbially call'd NONLATINALPHABET, the ioining of the Cretensians:
& jointly band themselves against the Common enemy, (which practice of theirs was thereupon proverbially called, the joining of the Cretans:
) so vnlesse they will be worse than evill beasts (for so the Cretēsians are call'd out of one of their owne Poëts, Tit. 1.) They would lay aside their ciuil,
) so unless they will be Worse than evil beasts (for so the Cretēsians Are called out of one of their own Poets, Tit. 1.) They would lay aside their civil,
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or rather their vnciuill war, and ioine both harts & hands with vs, against those two mightie enemies of the Church Papists, and Atheists: who like the Mirmaide, & the Dolphin, take their pastime in the troubled vvaters,
or rather their Uncivil war, and join both hearts & hands with us, against those two mighty enemies of the Church Papists, and Atheists: who like the Mirmaide, & the Dolphin, take their pastime in the troubled waters,
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Ezech. 1. So J might see Currum in curru: one chariot in another chariot; to wit, these chariots of the people in this chariot of repentance wherin our Saviour Christ would draw al men vnto him, iterating and reiterating his Admonition: Returne, returne ô Shulamite: returne, returne.
Ezekiel 1. So J might see Currum in curru: one chariot in Another chariot; to wit, these chariots of the people in this chariot of Repentance wherein our Saviour christ would draw all men unto him, iterating and reiterating his Admonition: Return, return o Shulamite: return, return.
np1 crd av pns11 vmd vvi np1 p-acp fw-fr: crd n1 p-acp j-jn n1; p-acp n1, d n2 pp-f dt n1 p-acp d n1 pp-f n1 c-crq po12 n1 np1 vmd vvi d n2 p-acp pno31, vvg cc vvg po31 n1: vvb, vvb uh n1: vvb, n1.
But neither wil my out-worn strength giue leaue, nor the time (which is already past it's limits) permit, nor (J think) the repining of your bellies suffer me, to enter vpon so copious a discourse,
But neither will my outworn strength give leave, nor the time (which is already past it's Limits) permit, nor (J think) the repining of your bellies suffer me, to enter upon so copious a discourse,
To whom, with the father, & the holy Ghost, one immortal, inuisible, only wise, & al good God, in person three, in essence one, be ascribed all power, dominion,
To whom, with the father, & the holy Ghost, one immortal, invisible, only wise, & all good God, in person three, in essence one, be ascribed all power, dominion,
p-acp ro-crq, p-acp dt n1, cc dt j n1, crd j, j, av-j j, cc d j np1, p-acp n1 crd, p-acp n1 crd, vbb vvn d n1, n1,
