AMong the bookes of Canonicall Scripture, there is but one stiled the booke of the Preacher: not as if our doctrine should all be confin'd to Ecclesiastes, but as Gregory Nyssen, NONLATINALPHABET &c. because it is a choice Tract of Ecclesiasticall policy,
AMong the books of Canonical Scripture, there is but one styled the book of the Preacher: not as if our Doctrine should all be confined to Ecclesiastes, but as Gregory Nyssen, etc. Because it is a choice Tract of Ecclesiastical policy,
and no Text more fit for the Preachers study, or the Peoples practice, then the vanity of the creature, & the immortality of the creatour. For since the soule of man is restlesse,
and no Text more fit for the Preachers study, or the Peoples practice, then the vanity of the creature, & the immortality of the creator. For since the soul of man is restless,
and this temporall, as Basil truly, NONLATINALPHABET steales along by it, as an impetuous streame rowles by the bankes, (and who can aime steedily at a moving marke?) The Prophet here is a true Ecelesiastes,
and this temporal, as Basil truly, steals along by it, as an impetuous stream rolls by the banks, (and who can aim steadily At a moving mark?) The Prophet Here is a true Ecclesiastes,
if he draw you a right line to the immoveable center, and direct the quaking soule to its true pole, God himselfe. For having coasted the whole world in his thoughts for a resting place, with Noahs Dove, he returnes again into the Arke with this Olive branch in his mouth, Non est Mortale, quod opto.
if he draw you a right line to the immoveable centre, and Direct the quaking soul to its true pole, God himself. For having coasted the Whole world in his thoughts for a resting place, with Noahs Dove, he returns again into the Ark with this Olive branch in his Mouth, Non est Mortal, quod opto.
In this verse King David seemes to be placed, as Augustus once fancyed himselfe, inter suspiria & lachrimas, betweene sighes, and teares: yet he looks cheerefully up to Heaven, fetching comfort thence in the full assurance of the divine favour.
In this verse King David seems to be placed, as Augustus once fancied himself, inter Suspiria & Tears, between sighs, and tears: yet he looks cheerfully up to Heaven, fetching Comfort thence in the full assurance of the divine favour.
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The Disposition of the parts And Opposition of the notes, in both. First, The Disposition of the parts, and those are Acutum, and grave, High, and Low.
The Disposition of the parts And Opposition of the notes, in both. First, The Disposition of the parts, and those Are Acutum, and grave, High, and Low.
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High, in a passionate expostulation. Whom have I in Heaven, but thee, O Lord? Low, in a deliberate resolution. There is none upon Earth, that I desire besides thee.
High, in a passionate expostulation. Whom have I in Heaven, but thee, Oh Lord? Low, in a deliberate resolution. There is none upon Earth, that I desire beside thee.
give me thy blessed selfe, and what can this earth adde to my happinesse? that I may in the next live for ever with thee, Lord, let me never live in the present world without thee;
give me thy blessed self, and what can this earth add to my happiness? that I may in the next live for ever with thee, Lord, let me never live in the present world without thee;
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The Opposition or distinction of the notes in both parts. For as Synesius in his panegyricall oration, NONLATINALPHABET in their discord is a most sweet harmony.
The Opposition or distinction of the notes in both parts. For as Synesius in his panegyrical oration, in their discord is a most sweet harmony.
'Tis honour enough, for this vile earth to wait upon Heaven. 2. In the sense of the Verbes, Habeo, and Desideravi; Habeo in Coelis, Have in heaven, Desideravi in terris; only desire on earth.
It's honour enough, for this vile earth to wait upon Heaven. 2. In the sense of the Verbs, Habeo, and Desideravi; Habeo in Coelis, Have in heaven, Desideravi in terris; only desire on earth.
The hebrew NONLATINALPHABET and Calvins Praeter. Nothing with, nothing besides thee, that I desire: this is the true Ela, the highest streine in the Song.
The hebrew and Calvins Praeter. Nothing with, nothing beside thee, that I desire: this is the true Ela, the highest strain in the Song.
The very creation of the Heavens instructing our thoughts should be advanced above the earth: that hath the lowest place in nature, made, but to be trampled on.
The very creation of the Heavens instructing our thoughts should be advanced above the earth: that hath the lowest place in nature, made, but to be trampled on.
As the Stars move in their severall orbes, and the planets in their cycles, and epicycles observe a kind of orderly wandring: so a Christians sphaere is above, in Heaven, there he performes all his regular motions: NONLATINALPHABET, the originall word is, let your civill commerce be in heaven.
As the Stars move in their several orbs, and the planets in their cycles, and epicycles observe a kind of orderly wandering: so a Christians sphere is above, in Heaven, there he performs all his regular motions:, the original word is, let your civil commerce be in heaven.
but in the new Hierusalem? The Artist hath made it a very long voyage, who curiously calculating the distance from earth to heaven, findes it to be five hundred yeares journey, but the Christian hath a nearer way to it:
but in the new Jerusalem? The Artist hath made it a very long voyage, who curiously calculating the distance from earth to heaven, finds it to be five hundred Years journey, but the Christian hath a nearer Way to it:
he can step to heaven in a pious glaunce; finish this five hundred yeares journey in a meditation of but an houre long: venture almes and prayers, and have a returne in a day:
he can step to heaven in a pious glance; finish this five hundred Years journey in a meditation of but an hour long: venture alms and Prayers, and have a return in a day:
nay whilst we are but furnishing the Ship for Heaven, our faith, and affections but on the Shoare, not yet launch't into the deepe, God many times prevents our desires and sends us in a rich prize of blessings.
nay while we Are but furnishing the Ship for Heaven, our faith, and affections but on the Shore, not yet launched into the deep, God many times prevents our Desires and sends us in a rich prize of blessings.
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Our father which art in heaven, and why not as well, which art on earth? but that he would confine our thoughts to that place, where all happinesse is confined.
Our father which art in heaven, and why not as well, which art on earth? but that he would confine our thoughts to that place, where all happiness is confined.
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yea quite change our Liturgy, and commit your soules to the ground, earth to earth, ashes to ashes, dust to dust, but with no sure and certaine hope of a resurrection to eternall life.
yea quite change our Liturgy, and commit your Souls to the ground, earth to earth, Ashes to Ashes, dust to dust, but with no sure and certain hope of a resurrection to Eternal life.
'Tis S. Ambrose upon those words of Mathew, do men gather grapes of thornes? that the soule, and the grape do so correspond in their nature, that as the bunches next the earth corrupt, whilst those above ripen: so NONLATINALPHABET as Nazianzens phrase is, the soule that creepes upon the ground doth rot,
It's S. Ambrose upon those words of Matthew, do men gather grapes of thorns? that the soul, and the grape do so correspond in their nature, that as the bunches next the earth corrupt, while those above ripen: so as Nazianzens phrase is, the soul that creeps upon the ground does rot,
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But let me not here play the Jesuite with you, perswading you to abjure worldly happinesse, that our owne tribe might ingrosse it, (though some deale worse with us, whowould reforme the Church into a religious beggar, condemning us all to a laborious penury, onely to bring her revenues to their owne coffers) we equally detest a voluntary mendicant, and a golden Idolater. Wilfull poverty is a Stoicall dulnesse,
But let me not Here play the Jesuit with you, persuading you to abjure worldly happiness, that our own tribe might engross it, (though Some deal Worse with us, whowould reform the Church into a religious beggar, condemning us all to a laborious penury, only to bring her revenues to their own coffers) we equally detest a voluntary mendicant, and a golden Idolater. Wilful poverty is a Stoical dulness,
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Mundū mundè, use we may, but not adore the creature, command the world, as a servant, not serve it as a Commander. We may looke upon this faire picture as the worke of God, not worship it for a God; like the foolish Egyptians that were so enamoured with the picture of Bucephalus, that they esteemed it a Deity.
Mundum mundè, use we may, but not adore the creature, command the world, as a servant, not serve it as a Commander. We may look upon this fair picture as the work of God, not worship it for a God; like the foolish egyptians that were so enamoured with the picture of Bucephalus, that they esteemed it a Deity.
Yet how many Shrines and Altars are erected in mens hearts to this great Idoll, the world? Most men scarce acknowledge any other God, but this golden Calfe, to which they performe their servile devotions.
Yet how many Shrines and Altars Are erected in men's hearts to this great Idol, the world? Most men scarce acknowledge any other God, but this golden Calf, to which they perform their servile devotions.
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As Herodotus said of Onefilus his head, that it was empty of braine, filled only with hony combes, so our hearts are void of the thoughts of Heaven, replenished only with the vanities of the world.
As Herodotus said of Onefilus his head, that it was empty of brain, filled only with honey combes, so our hearts Are void of the thoughts of Heaven, replenished only with the vanities of the world.
Should I mispend time, to represent unto you the actions of men, I should find them so opposite to heaven, as if they had consulted with Brutus his Oracle, which required him Osculari terram, even to kisse and embrace the earth.
Should I misspend time, to represent unto you the actions of men, I should find them so opposite to heaven, as if they had consulted with Brutus his Oracle, which required him Osculari terram, even to kiss and embrace the earth.
how despicableis the statelyest palace of the greatest Monarch: & if the very pavement be so glorious, what shall we thinke of those better parts yet unseene? Magnum & mirabile sub tanta majestace.
how despicableis the Stateliest palace of the greatest Monarch: & if the very pavement be so glorious, what shall we think of those better parts yet unseen? Magnum & Marvelous sub tanta majestace.
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and then studying the joyes of heaven, and interrupted his meditations with this question, Quid quaeris brevi immittere vasculo totum mare? Why doest thou endeavour to contract the Ocean in a thimble? or to draw eternity within the narrow limits of time? The fading honour of this world!
and then studying the Joys of heaven, and interrupted his meditations with this question, Quid Quaeris brevi immittere vasculo totum mare? Why dost thou endeavour to contract the Ocean in a thimble? or to draw eternity within the narrow Limits of time? The fading honour of this world!
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for what more incongruous, then to forsake the glory of the creatour, for the vanity of the creature? This were NONLATINALPHABET in Synesius opinion, to exchange gold for brasse,
for what more incongruous, then to forsake the glory of the creator, for the vanity of the creature? This were in Synesius opinion, to exchange gold for brass,
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And how unsatiable art thou, O man, whom God cannot satisfye? What doth thy religious avarice determine thy desires to? name it what thou wilt: thinke what thou canst;
And how unsatiable art thou, Oh man, whom God cannot satisfy? What does thy religious avarice determine thy Desires to? name it what thou wilt: think what thou Canst;
'Twas Saint Cyprians wonder, Deum solis nobis, that God esteemes us enough for him, nobis non sufficere Deum; and yet we thinke not God a sufficient boone for us.
'Twas Faint Cyprians wonder, God solis nobis, that God esteems us enough for him, nobis non sufficere God; and yet we think not God a sufficient boon for us.
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Quid avarius co, cui Deus non sufficit, cui insunt omnia? What so coveteous as he, that is not satisfyed with God, who is a monopoly of all things? 'Tis the ambition of every man's coverteousnesse, to reach after the greatest,
Quid avarius counterfeit, cui Deus non sufficit, cui insunt omnia? What so covetous as he, that is not satisfied with God, who is a monopoly of all things? It's the ambition of every Man's coverteousnesse, to reach After the greatest,
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or give you a surer tenure then Immutability? can you take a lease for a longer tearme of yeares then Aeternity? Let Saint Augustine speake, Quantum libet sis avarus, sufficit tibi Deus, be as coveteous as thou can'st,
or give you a Surer tenure then Immutability? can you take a lease for a longer term of Years then Eternity? Let Saint Augustine speak, Quantum libet sis Avarus, sufficit tibi Deus, be as covetous as thou Canst,
Who so rich as he, whose maker is his Wealth? Who so fortunate, as he that enjoyes him, who enjoyes all things? Qui hoc bono fruitur, quid illi erit, im ò quid non erit? he that possesseth this good, what will it be,
Who so rich as he, whose maker is his Wealth? Who so fortunate, as he that enjoys him, who enjoys all things? Qui hoc Bono fruitur, quid illi erit, im ò quid non erit? he that Possesses this good, what will it be,
Omnis mihi copia, quae Deus meus non est, egestas est, sayes Bernard: all my wealth, which is not my God, is downe right penury, Dominus pars haereditatis, the Lord is the part of my inheritance. David esteemes not that an inheritance, whereof God is not a part. Ps. 16. v. 5. Menath, the Principall part, Heaven it selfe being but a poore fortune without him.
Omnis mihi copia, Quae Deus meus non est, egestas est, Says Bernard: all my wealth, which is not my God, is down right penury, Dominus pars haereditatis, the Lord is the part of my inheritance. David esteems not that an inheritance, whereof God is not a part. Ps. 16. v. 5. Menath, the Principal part, Heaven it self being but a poor fortune without him.
The Romans were wont to say, 'twas good looking in a Map, ubi nihil alienum videmus, if all they beheld in it were their owne: I have here drawne you to a Map, wherein, were there as many Worlds as Epicurus dream't of, All's yours, if you make but God your owne.
The Roman were wont to say, 'twas good looking in a Map, ubi nihil Alienum Videmus, if all they beheld in it were their own: I have Here drawn you to a Map, wherein, were there as many World's as Epicurus dreamt of, All's yours, if you make but God your own.
God is a Christians patrimony, and what penury of gold, when thou hast the mine? What want of water at the spring head? can he complaine the lacke of any thing, that is possessed of the Lord of all things? a bottomlesse coveteousnesse, which the Author of all things cannot content!
God is a Christians patrimony, and what penury of gold, when thou hast the mine? What want of water At the spring head? can he complain the lack of any thing, that is possessed of the Lord of all things? a bottomless covetousness, which the Author of all things cannot content!
but upon a pinnacle, which gives an advantage to thy more ruinous downefall. All true honour is derived from heaven, there are many mansions; places of honour.
but upon a pinnacle, which gives an advantage to thy more ruinous downfall. All true honour is derived from heaven, there Are many mansions; places of honour.
Whom but thee. why? Is the new Hierusalem become desolate? what use of many mansions, if no inhabitants there? Or if inhabited, why but thee, O Lord? Can God be solitary among so many regiments of Cherubims and Seraphims? or hath David never a friend in that Army of Martyrs, to usher his prayers to the Allmighties care? were the Court of heaven like a Kings on earth, many might conclude,
Whom but thee. why? Is the new Jerusalem become desolate? what use of many mansions, if no inhabitants there? Or if inhabited, why but thee, Oh Lord? Can God be solitary among so many regiments of Cherubims and Seraphims? or hath David never a friend in that Army of Martyrs, to usher his Prayers to the Almighties care? were the Court of heaven like a Kings on earth, many might conclude,
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or at least despaire of a gratious answer, that have no friende at Court. But the Almighties care is not confined to a privy chamber: he that would speake with God needs not bribe any Saint or Angell to be his Sollicitour, a creature so base,
or At least despair of a gracious answer, that have no friend At Court. But the Almighty's care is not confined to a privy chamber: he that would speak with God needs not bribe any Saint or Angel to be his Solicitor, a creature so base,
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Indeed mediation supposes a quarrell. (for 'tis scarce sense to say, I will reconcile friends: ) had God and man never fallen our, there had beene no use of a Mediator,
Indeed mediation supposes a quarrel. (for it's scarce sense to say, I will reconcile Friends:) had God and man never fallen our, there had been no use of a Mediator,
If Moses ascend to God, he must be covered with this cloud. If Jacob would obtaine the blessing, He must enter in the garments of this elder brother. NONLATINALPHABET, by him alone our persons have admission into the royall presence of the Allmighty.
If Moses ascend to God, he must be covered with this cloud. If Jacob would obtain the blessing, He must enter in the garments of this elder brother., by him alone our Persons have admission into the royal presence of the Almighty.
But, Quis praeter te? is no antheme for the Popes quire, who allowes as many mediatours, as he hath Canonized Saints. Though he fill his Calendar from Tyburne, Masters of requests he will have for all necessities.
But, Quis praeter te? is no anthem for the Popes choir, who allows as many mediators, as he hath Canonized Saints. Though he fill his Calendar from Tyburn, Masters of requests he will have for all necessities.
the Church of Rome being therein as bold with the King of heaven, as some are with our King on earth: not onely to counterfeit the Great Seale in the Sacraments,
the Church of Room being therein as bold with the King of heaven, as Some Are with our King on earth: not only to counterfeit the Great Seal in the Sacraments,
Nay, they have given away halfe the Kingdome, that of Mercy to the Virgin Mary (so free are they of the divine prerogative:) allowing God himselfe but the dreadfull tribunall of Justice, of purpose to draw all suiters to her Court.
Nay, they have given away half the Kingdom, that of Mercy to the Virgae Marry (so free Are they of the divine prerogative:) allowing God himself but the dreadful tribunal of justice, of purpose to draw all Suitors to her Court.
for either the Jesuite doth Platonize, or Plato did Jesuitize, when he first sent abroad his Deos intermedios. A sacrilegious religion, to rob the very Deity, they worship, of his honor!
for either the Jesuit does Platonize, or Plato did Jesuitize, when he First sent abroad his Gods intermedios. A sacrilegious Religion, to rob the very Deity, they worship, of his honour!
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How doe they defloure the memory of the blessed Virgin, whilest they force her loyall Spirit into the Throne of God, there to dispense those Acts of grace, which are in the sole power of the King of Kings? 'twere too ridiculous to heare Francisco del campo at his thanksgiving, that he swam over a river with his armes, a Sculler that never before tryed the waters,
How do they deflower the memory of the blessed Virgae, whilst they force her loyal Spirit into the Throne of God, there to dispense those Acts of grace, which Are in the sole power of the King of Kings? 'twere too ridiculous to hear Francisco del campo At his thanksgiving, that he swam over a river with his arms, a Sculler that never before tried the waters,
yet made very nimble, and kept to the true stroke by the helpe of our Lady: When (though necessity hath wrought greater miracles,) a spaniell shall doe more without imploring the Virgins ay de.
yet made very nimble, and kept to the true stroke by the help of our Lady: When (though necessity hath wrought greater Miracles,) a spaniel shall do more without imploring the Virgins ay de.
A Pure Virgin she is still, for any violence the Church of England ever offered her, which hath alwayes given her Due honour, but not Adoration. Habemus legem, We have a Salicke law in Scripture, that will not allow of any Queene Regent in heaven.
A Pure Virgae she is still, for any violence the Church of England ever offered her, which hath always given her Due honour, but not Adoration. Habemus legem, We have a Salic law in Scripture, that will not allow of any Queen Regent in heaven.
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Christ called her Woman who was his mother, that we might not esteeme her a Goddesse, who was but a Woman She may desire our salvation, but cannot bestow it.
christ called her Woman who was his mother, that we might not esteem her a Goddess, who was but a Woman She may desire our salvation, but cannot bestow it.
Ignorance of our misery is some part of the Saints happinesse, As Saint Hierome reads the Epitaph on Nepotians tombe, Foelix Nepotianus, qui nec videt,
Ignorance of our misery is Some part of the Saints happiness, As Saint Jerome reads the Epitaph on Nepotians tomb, Felix Nepotianus, qui nec videt,
But their own Schoolemen have fancied the Deity, All transparent: and as the bright Opall presents to the eye the various colours of all precious stones;
But their own Schoolmen have fancied the Deity, All transparent: and as the bright Opal presents to the eye the various colours of all precious stones;
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If unlimited, then the knowledge of a Saint must be as infinite as the divine: not a mystery of State, not a record written in that great diary of the world, the Mind of God, from the beginning,
If unlimited, then the knowledge of a Saint must be as infinite as the divine: not a mystery of State, not a record written in that great diary of the world, the Mind of God, from the beginning,
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All there must be of Gods Cabinet counsell, and nothing kept secret in that Kingdome: Things past, present, and future: the very thoughts of our hearts, the knowledge wherof hath ever yet been Gods peculiar: Yea that Arcanum Dei, the day of indgement, which our Saviour protests, no man knowes, not the Angells in heaven, no, not the Sonne of man, Every Saint would behold in this Chrystall.
All there must be of God's Cabinet counsel, and nothing kept secret in that Kingdom: Things past, present, and future: the very thoughts of our hearts, the knowledge whereof hath ever yet been God's peculiar: Yea that Arcanum Dei, the day of judgement, which our Saviour protests, no man knows, not the Angels in heaven, no, not the Son of man, Every Faint would behold in this Crystal.
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since the Scripture assures mee not, that God hath, or will discover my necessities, how absurdly must I fall upon my knees, to beseech God to reveale that to my Saint, which I first prayed my Saint to reveale to God? This were to mediate for my Mediatour, as Saint Augustine once scoffed at Aplló, Interpres Deorum eget interprete, the interpreter of the Gods must speake by an interpreter himselfe.
since the Scripture assures me not, that God hath, or will discover my necessities, how absurdly must I fallen upon my knees, to beseech God to reveal that to my Saint, which I First prayed my Saint to reveal to God? This were to mediate for my Mediator, as Saint Augustine once scoffed At Aplló, Interpret Gods eget interpret, the interpreter of the God's must speak by an interpreter himself.
from the bright sunne to the languid beames for the light of knowledge; from our powerfull King to the impotent Subjects for the Crowne of glory? We acknowledge no Mediatour, but our Redeemer. He is not worthy the name of an Intercessour, that hath not his garments dyed in bloud.
from the bright sun to the languid beams for the Light of knowledge; from our powerful King to the impotent Subject's for the Crown of glory? We acknowledge no Mediator, but our Redeemer. He is not worthy the name of an Intercessor, that hath not his garments died in blood.
and the Monks striving who should commend the most propitious Saint to his devotion, one of his Nobles told him, In publicis negotiis, In matters of State, your highnesse alwayes used this Proverbe, Rect a sine ambagibus progredi, Viam esse maximé compendiariam:
and the Monks striving who should commend the most propitious Saint to his devotion, one of his Nobles told him, In publicis negotiis, In matters of State, your highness always used this Proverb, Rect a sine ambagibus progredi, Viam esse maximé compendiariam:
to proceed without deviations was the most compendious method; And in a businesse of so high concernement as your eternall felicity, will you fetch a compasse to it,
to proceed without deviations was the most compendious method; And in a business of so high concernment as your Eternal felicity, will you fetch a compass to it,
and not rather goe directly to Christ, in whose power are the keyes of life, and death? can you thinke, that he, who breathed out his soule on the crosse for us, will spare any breath to plead our cause in heaven? that he who poured out his precious heart bloud for our redemption, will not also poure out hearty prayers for salvation? Never doubt of your cause, so long as you have such an Advocate, a Iesus in heaven.
and not rather go directly to christ, in whose power Are the keys of life, and death? can you think, that he, who breathed out his soul on the cross for us, will spare any breath to plead our cause in heaven? that he who poured out his precious heart blood for our redemption, will not also pour out hearty Prayers for salvation? Never doubt of your cause, so long as you have such an Advocate, a Iesus in heaven.
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With what boldnes may we addresse our selves to the throne of grace, when he that is sued unto, is easy to be intreated, Pater, non Judex, a Father, not a Judge? he that petitions for us, is gracious to prevaile, Filius, non peregrinus, an onely Sonne, not a Stranger? Et quando pater a filio, Deus avertetur a Christo, & how can a father deny his sonne, God his Christ,
With what boldness may we address our selves to the throne of grace, when he that is sued unto, is easy to be entreated, Pater, non Judge, a Father, not a Judge? he that petitions for us, is gracious to prevail, Filius, non Peregrinus, an only Son, not a Stranger? Et quando pater a filio, Deus avertetur a Christ, & how can a father deny his son, God his christ,
when he shall supplicate with strong cryes and teares? Heb. 5, 7. When all the Saints in heaven shall sit with cheerefull, and dry eyes, and he alone shew the frailty of a man to move compassion for us:
when he shall supplicate with strong cries and tears? Hebrew 5, 7. When all the Saints in heaven shall fit with cheerful, and dry eyes, and he alone show the frailty of a man to move compassion for us:
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Nay, when he shall come before him, with that Rhetoricall bloud of sprinkling, that speakes better things then the bloud of Abell: when the wounds he received on earth shall becōe oratours for us in heaven, Quot vulnera, tot ora, each wound being a mouth to beg mercy for us.
Nay, when he shall come before him, with that Rhetorical blood of sprinkling, that speaks better things then the blood of Abel: when the wounds he received on earth shall become Orators for us in heaven, Quot vulnera, tot ora, each wound being a Mouth to beg mercy for us.
Saint Ambrose can hold no longer, but cryes out O Domine Jesu, tu portio mea, &c. O Lord Jesus, thou art my portion, a bounding to mee in all things, whom because I have in heaven, I desire nothing else on earth.
Saint Ambrose can hold no longer, but cries out O Domine Jesu, tu portio mea, etc. O Lord jesus, thou art my portion, a bounding to me in all things, whom Because I have in heaven, I desire nothing Else on earth.
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even God himselfe. In Plato our desires are styled, Vela animi, the sayles of the minde, because in this life, the soule is tossed in an unconstant motion;
even God himself. In Plato our Desires Are styled, Vela animi, the sails of the mind, Because in this life, the soul is tossed in an unconstant motion;
she hath no security, till she hoist sayle for heaven, no haven of peace, but in the Deity. 'Tis a Rabbinicall observation, that all the letters in Gods name Ichovah are quiescent, preaching unto us, that Quies animae, the soules rest is in God alone.
she hath no security, till she hoist sail for heaven, no Haven of peace, but in the Deity. It's a Rabbinical observation, that all the letters in God's name Jehovah Are quiescent, preaching unto us, that Quies Spirits, the Souls rest is in God alone.
For in God there is such a confluence of goodnesse, such a quintessence of perfection, that the soule of man cannot desire, with what it may not be satisfied, from the bountie of his fulnesse.
For in God there is such a confluence of Goodness, such a quintessence of perfection, that the soul of man cannot desire, with what it may not be satisfied, from the bounty of his fullness.
As Origen said of the Israelites Manna that it answered every mans tast, even the most curious courtlike palate: so there are such infinite delicacies in the deitie, that there cannot rise án appetite in the longing soule, that may not be satiated with his plenty.
As Origen said of the Israelites Manna that it answered every men taste, even the most curious courtlike palate: so there Are such infinite delicacies in the deity, that there cannot rise án appetite in the longing soul, that may not be satiated with his plenty.
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to the intellectuall, with his infinite wisdome: to the voluntarie, with his transcendent goodnesse: to the affective, with his eternall glory and if the senses can desire, Origen saith, he is singul singulis, a most pleasing object to every sense.
to the intellectual, with his infinite Wisdom: to the voluntary, with his transcendent Goodness: to the affective, with his Eternal glory and if the Senses can desire, Origen Says, he is singul Singulis, a most pleasing Object to every sense.
but why doe we looke on these objects at the wrong end of the glasse? what we call beauty is indeed deity, musick felicitie, life eternitie, sweetnesse perfection, perfection essence, essence!
but why do we look on these objects At the wrong end of the glass? what we call beauty is indeed deity, music felicity, life eternity, sweetness perfection, perfection essence, essence!
what shall I say? Honours, riches, peace? I am too short yet, All things. how should this enflame our love to God, who like another Proteus (as I may say) converts himselfe into all formes and natures to please the covetous heart of man.
what shall I say? Honours, riches, peace? I am too short yet, All things. how should this inflame our love to God, who like Another Proteus (as I may say) converts himself into all forms and nature's to please the covetous heart of man.
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He that seeks contentment in any created good, layes a foundation in the moving ayre: for when the figure of the great Empires were represented to Zachary in a vision, the Angel told him, isti sunt quatuor venti, those are but the 4 windes, Winde all, and 'tis strange, me thinks, men should repose themselves on the wings of the winde. Sure, had God intended we should have rested our desires on this world, he would have provided a better foundation for it,
He that seeks contentment in any created good, lays a Foundation in the moving air: for when the figure of the great Empires were represented to Zachary in a vision, the Angel told him, Isti sunt quatuor venti, those Are but the 4 winds, Wind all, and it's strange, me thinks, men should repose themselves on the wings of the wind. Sure, had God intended we should have rested our Desires on this world, he would have provided a better Foundation for it,
but Mundum fundavit super nibil, saies Iob, hee hath founded the world upon nothing, A very tottering foundation, ut universus mundus fundaretur super seipsum, that the whole world might settle,
but Mundum fundavit super Nobil, Says Job, he hath founded the world upon nothing, A very tottering Foundation, ut universus World fundaretur super seipsum, that the Whole world might settle,
the hypocrisie of their nature being signified by the false deitie that protects them, or if you will accept of the ordinary glosse, it is by meere fortune, a great chance that riches are good for any thing.
the hypocrisy of their nature being signified by the false deity that protects them, or if you will accept of the ordinary gloss, it is by mere fortune, a great chance that riches Are good for any thing.
Were there any substance in them, sure the greatest fortune would not be attended with least content: but, (the vanitie of their nature!) To the largest possessions,
Were there any substance in them, sure the greatest fortune would not be attended with least content: but, (the vanity of their nature!) To the Largest possessions,
as to an imperfect tract, we must alwayes write Desiderantur nonulla. Charles the fifth had for his Motto, Ulterius: we must borrow the word of him for when we have searched over all the treasures,
as to an imperfect tract, we must always write Desiderantur nonulla. Charles the fifth had for his Motto, Ulterius: we must borrow the word of him for when we have searched over all the treasures,
when the Ocean 's ours? to seeke for the dust, and fragments, when we may have the whole Diamond? never let St Salvians complaint be reversed upon us, omnia amamus, omnia colimus, solus Deus in comparatione omnium vilis habetur.
when the Ocean is ours? to seek for the dust, and fragments, when we may have the Whole Diamond? never let Saint Salvians complaint be reversed upon us, omnia amamus, omnia We worship, solus Deus in comparation omnium vilis habetur.
If beauty be the loadstone of love in a creature, shal not he draw our love after him, whose very Being is the perfection of all beauty? 'Twas St Bernards resolution,
If beauty be the Loadstone of love in a creature, shall not he draw our love After him, whose very Being is the perfection of all beauty? 'Twas Saint Bernards resolution,
& it is worthy the breast of every Christian, Animam meam odio haberem, si alibi, quàm in Domino, &c. I should abhorre my owne soule, did I find it delight in any thing but the God of Heaven. And so I passe to the second generall, the distinction of the notes in both parts, and therein,
& it is worthy the breast of every Christian, Animam meam odio haberem, si alibi, quàm in Domino, etc. I should abhor my own soul, did I find it delight in any thing but the God of Heaven. And so I pass to the second general, the distinction of the notes in both parts, and therein,
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Many had arrived to greatnesse, if their first care had beene goodnesse: but if they are crossed in what they would, 'tis because they would not what they ought.
Many had arrived to greatness, if their First care had been Goodness: but if they Are crossed in what they would, it's Because they would not what they ought.
In Christianity we have no such figure as a NONLATINALPHABET to place the first last. Primúm Quaerite, First seeke the Kingdome of Heaven, and all things else will seeke you.
In Christianity we have no such figure as a to place the First last. Primúm Seek, First seek the Kingdom of Heaven, and all things Else will seek you.
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The morning word Boker is derived of Bicker a Verbe of Inquisition, because heaven should be our morning study, the sun should not rise so early in the firmament, as our thoughts towards Heaven.
The morning word Boker is derived of Bicker a Verb of Inquisition, Because heaven should be our morning study, the sun should not rise so early in the firmament, as our thoughts towards Heaven.
King David dedicated one Psalme to the morning, Al ajeleth hassachar, upon the morning starre is the inscription of the twenty second, the day no sooner saluted the world,
King David dedicated one Psalm to the morning, All ajeleth hassachar, upon the morning star is the inscription of the twenty second, the day no sooner saluted the world,
his devotion therein resembling the sunne, that creepes every morning from under the earth, never ceasing his course, till he hath got up to the verticall point of heaven; O God my God early willst seeke thee, Psal. 63. v I.
his devotion therein resembling the sun, that creeps every morning from under the earth, never ceasing his course, till he hath god up to the vertical point of heaven; Oh God my God early willst seek thee, Psalm 63. v I.
for the Almighties first worke was to set up this Great Vault, Heaven, over our heads, e're he created this Little ball, the Earth, for us to tread on:
for the Almighty's First work was to Set up this Great Vault, Heaven, over our Heads, ever he created this Little ball, the Earth, for us to tread on:
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Had we no other Catechisme, but this one sheet of starres above us, we might learne where to place our first thoughts: by their lustre, and sparkling, mee thinks, they seeme to invile us to that Kingdome, which they now adorne.
Had we no other Catechism, but this one sheet of Stars above us, we might Learn where to place our First thoughts: by their lustre, and sparkling, me thinks, they seem to invile us to that Kingdom, which they now adorn.
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I need not acquaint this Assembly, how unblest the very Heathens esteemed their publique enterprizes, till they had consulted with their oracle. The Romans, as Tully observes, counted it unlawfull to propose any matter to the Senate, prinsquam de coelo, till their wizards had drawne their observations from the sky.
I need not acquaint this Assembly, how unblest the very heathens esteemed their public Enterprises, till they had consulted with their oracle. The Roman, as Tully observes, counted it unlawful to propose any matter to the Senate, prinsquam de coelo, till their wizards had drawn their observations from the sky.
'Twas the ancient emblem of a states-man, manus ad gladium, oculus ad astra, A posture of defence, these times should put you all in, your hands on your swords, your eyes towards heaven.
'Twas the ancient emblem of a statesman, manus ad Gladium, oculus ad Astra, A posture of defence, these times should put you all in, your hands on your swords, your eyes towards heaven.
like those new invented pictures, that at a different station represent diverse formes: in one place, Libertinisme, and Atheisme, in another Anabaptisme, and Brownisme, scarce daring at all to shew her Protestant face: yet all these pretend to be religion,
like those new invented pictures, that At a different station represent diverse forms: in one place, Libertinism, and Atheism, in Another Anabaptism, and Brownism, scarce daring At all to show her Protestant face: yet all these pretend to be Religion,
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when by their bloudy effects, the murders, treasons, and rebellions, they do produce, a Pagan would never beleive, that — Religio tantum potuit suadere malorum.
when by their bloody effects, the murders, treasons, and rebellions, they do produce, a Pagan would never believe, that — Religio Tantum Potuit suadere malorum.
How happily hath this Kingdome, even in that way which is now called haeresie worshipped the God of our fathers: but now we may say of our Religion, as Saint Basil of the Aire in a time of dearth, that it was NONLATINALPHABET growne the more impure, because it affects so much purity: the more wicked,
How happily hath this Kingdom, even in that Way which is now called heresy worshipped the God of our Father's: but now we may say of our Religion, as Saint Basil of the Air in a time of dearth, that it was grown the more impure, Because it affects so much purity: the more wicked,
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Heaven, you see, layes clay me to your first thoughts, and at this time 'twere the highest sacriledge to bestow them on your private interests. What we intend is first, not what we pretend:
Heaven, you see, lays clay me to your First thoughts, and At this time 'twere the highest sacrilege to bestow them on your private interests. What we intend is First, not what we pretend:
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but if we make it a pious glosse for our worldly designes, wee seeke not heaven, but our selves. God hath placed it in nature beyond all things, that we might place nothing beyond it in our affections.
but if we make it a pious gloss for our worldly designs, we seek not heaven, but our selves. God hath placed it in nature beyond all things, that we might place nothing beyond it in our affections.
here we have it only in expectation, but in heaven the full fruition. Which presents unto you the next particular, the Different sense of the Verbes, Habeo, and Desideravi. Have in heaven: only Desire on earth.
Here we have it only in expectation, but in heaven the full fruition. Which presents unto you the next particular, the Different sense of the Verbs, Habeo, and Desideravi. Have in heaven: only Desire on earth.
This life is a Christians minority. He is truely possessed of nothing himselfe, but is a ward to the Almighty: he never enters upon his Inheritance till he comes to heaven, there he hath livery, and seisin given him from the hand of God himselfe.
This life is a Christians minority. He is truly possessed of nothing himself, but is a ward to the Almighty: he never enters upon his Inheritance till he comes to heaven, there he hath livery, and seisin given him from the hand of God himself.
Come ye blessed of my father, receive the Kingdome, &c. Clemens Alexandrinus calls him NONLATINALPHABET one that lives in the confines of heaven, whilst he is in this world:
Come you blessed of my father, receive the Kingdom, etc. Clemens Alexandrian calls him one that lives in the confines of heaven, while he is in this world:
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but there is no freehold of any thing here below, our surest tenure is in Heaven. We contend for the Property of the Subject, when nothing on earth can be the Subject of true Property. For the Lawyer is mistaken, that saith the Clergy man onely is borne to no inheritance, when the noblest birth brings forth but a great heire of nothing:
but there is no freehold of any thing Here below, our Surest tenure is in Heaven. We contend for the Property of the Subject, when nothing on earth can be the Subject of true Property. For the Lawyer is mistaken, that Says the Clergy man only is born to no inheritance, when the Noblest birth brings forth but a great heir of nothing:
For how can I truly call him possessour of that, which in it selfe hath not the truth of a possession? or if it hath, the longest here, is but the short lease of a mans life: when death comes, he cuts off the entayle of the fairest hopes:
For how can I truly call him possessor of that, which in it self hath not the truth of a possession? or if it hath, the longest Here, is but the short lease of a men life: when death comes, he cuts off the entail of the Fairest hope's:
Never let the Dreame of any lasting possession here enter into your breasts. If you would be freeholders indeed, you must lay up your treasure in heaven;
Never let the Dream of any lasting possession Here enter into your breasts. If you would be freeholders indeed, you must lay up your treasure in heaven;
there, an Inheritance incorruptible, undefiled, that fades not away is reserved for us. An inheritance so large, that foure pradicaments can scarce hold it.
there, an Inheritance incorruptible, undefiled, that fades not away is reserved for us. an inheritance so large, that foure pradicaments can scarce hold it.
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yet NONLATINALPHABET, 'Tis All reserved for us, in surer hands then Orphans estates here on earth, which are too often a prey to anothers avarice, this is safe in Gods owne keeping, till we shall lay downe our non age, and lives together.
yet, It's All reserved for us, in Surer hands then Orphans estates Here on earth, which Are too often a prey to another's avarice, this is safe in God's own keeping, till we shall lay down our non age, and lives together.
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The originall admits of no variety, NONLATINALPHABET is but once in the verse: but the accent Revia, as Chimki observes, distinguishing both parts makes it tuneable in both.
The original admits of no variety, is but once in the verse: but the accent Revia, as Chimki observes, distinguishing both parts makes it tuneable in both.
Yet behold the modesty of Scripture, which rather understands the same word, then suffers a Tautology: much unlike some audacious devotion, that hath many petitions in it, but not diverse:
Yet behold the modesty of Scripture, which rather understands the same word, then suffers a Tautology: much unlike Some audacious devotion, that hath many petitions in it, but not diverse:
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True love hath but a single eye, or if more, the Naturalist sayes, there is such a motion of consent betweene them, that one will not suffer the other to be disloyall, but are both fixed upon one object.
True love hath but a single eye, or if more, the Naturalist Says, there is such a motion of consent between them, that one will not suffer the other to be disloyal, but Are both fixed upon one Object.
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A lascivious glaunce upon the creature had made the Spouse Adulter a Christo. In the Schooles, Principale obiectum, God is the principall object of humane charity:
A lascivious glance upon the creature had made the Spouse Adulter a Christ. In the Schools, Principale Object, God is the principal Object of humane charity:
in the meanest created object he calls to minde, that increated charity: so farre we love the creatures, that we may love the Creator the more. Fruimur Deo, utimur aliis:
in the Meanest created Object he calls to mind, that increated charity: so Far we love the creatures, that we may love the Creator the more. Fruimur God, utimur Others:
) but there is a Lay Simony too, when you love God no longer, then you can get by him, like those people that worshipped Nilus only so long as his rich inundations filled their barnes with corne.
) but there is a Lay Simony too, when you love God no longer, then you can get by him, like those people that worshipped Nilus only so long as his rich inundations filled their Barns with corn.
'Twas Saint Austines argument to such men, (and may it prevaile with us.) Si dulcis est mundus, dulcior est Christus, If there be such sweetnesse in the creature, which is but a drop, as to allure thy desires, shall not the transcendent delight in the Creator, who is the fountaine, command thy affection?
'Twas Saint Austine's argument to such men, (and may it prevail with us.) Si dulcis est World, dulcior est Christus, If there be such sweetness in the creature, which is but a drop, as to allure thy Desires, shall not the transcendent delight in the Creator, who is the fountain, command thy affection?
Were every souldier in our armies multiplyed into a thousand: every Garrison environed with a wall of brasse, and Castle of Diamond: Nay NONLATINALPHABET, were the whole world on the march for us against the enemy, it were an inconsiderable force, unlesse God himselfe lead up the Van•
Were every soldier in our armies multiplied into a thousand: every Garrison environed with a wall of brass, and Castle of Diamond: Nay, were the Whole world on the march for us against the enemy, it were an inconsiderable force, unless God himself led up the Van•
And why should we neglect him any longer, without whom are conquered, even when we are conquerours? " Whilest we thinke of recruiting our Armies, let us not forget to reruite our affiance in God.
And why should we neglect him any longer, without whom Are conquered, even when we Are conquerors? " Whilst we think of recruiting our Armies, let us not forget to reruite our affiance in God.
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The Eclipses we have suffered, are but the Interpositions of our own carnall confidence: The losses we have undergone, are but the corrections of our mistrust. Take it from the mouth of a King, (though in a more desperate condition, then We, God be blessed, have ever yet seene:
The Eclipses we have suffered, Are but the Interpositions of our own carnal confidence: The losses we have undergone, Are but the corrections of our mistrust. Take it from the Mouth of a King, (though in a more desperate condition, then We, God be blessed, have ever yet seen:
yet) Jehosaphat in as great a streight as ever Prince was, stood up and said, O Judah, and ye inhabitants of Hierusalem, beleeve in the Lord your God, so shall ye be established: beleeve his Prophets,2.
yet) Jehoshaphat in as great a straight as ever Prince was, stood up and said, Oh Judah, and you inhabitants of Jerusalem, believe in the Lord your God, so shall you be established: believe his Prophets,2.
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Let not this Kingdome we beseech thee, be made an Aceldama: We have beene thy Eden, O make us not now a desolate wildernesse: but be favourable to Sion, build up the walls of Hierusalem. For whom have we in Heaven but thee, O Lord? and there is none upon earth that we desire but thee:
Let not this Kingdom we beseech thee, be made an Aceldama: We have been thy Eden, Oh make us not now a desolate Wilderness: but be favourable to Sion, built up the walls of Jerusalem. For whom have we in Heaven but thee, Oh Lord? and there is none upon earth that we desire but thee:
