Instructions for a right comforting afflicted consciences with special antidotes against some grievous temptationsInstructions for a right comforting afflicted consciences with speciall antidotes against some grievous temptations
Instructions for a right comforting afflicted consciences with special antidotes against some grievous temptations: delivered for the most part in the lecture at Kettering in North-hampton-shire: by Robert Bolton ...Instructions for a right comforting afflicted consciences with speciall antidotes against some grievous temptations: delivered for the most part in the lecture at Kettering in North-hampton-shire: by Robert Bolton ...
Robert Bolton 1572–1631London: printed by Felix Kyngston for Thomas Weaver, 1631
[28], 560 p. · 178k words · STC 3238 · ESTC S106257
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
INSTRUCTIONS FOR A RIGHT COMFORTING AFFLICTED CONSCIENCES, with special Antidotes against some grievous temptations: DELIVERED FOR THE MOST PART IN THE LECTURE AT Kettering in North-hamptonshire. By Robert Bolton Bachelor in Divinity and Preacher of Gods Word at Broughton in the same County.
INSTRVCTIONS FOR A RIGHT COMFORTING AFFLICTED CONSCIENCES, with speciall Antidotes against some grievous temptations: DELIVERED FOR THE MOST PART IN THE LECTVRE AT Kettering in North-hamptonshire. By Robert Bolton Batchelor in Divinity and Preacher of Gods Word at Broughton in the same Countie.
TO THE HONOURABLE AND WORTHY KNIGHT, SIR ROBERT CAR, Gentleman of the Kings Bed-Chamber, &c. all holy Wisdom to walk in the Way to eternal Bliss.
TO THE HONOVRABLE AND WORTHY KNIGHT, SIR ROBERT CARRE, Gentleman of the Kings Bed-Chamber, &c. all holy Wisedome to walke in the Way to eternall Blisse.
Your extraordinary approbation, and acceptance of my Directions for walking with God, falling into your hands, by Gods good providence, I know not how; accompanied with such noble circumstances, and expressions of much undeserved respect to the Author; but especially of your affectionate love to the *glorious Gospel of the blessed God (far dearer to every gracious heart, which truly tastes the mystery, and mercies of Christ in it; then it's dearest blood, or whatsoever is most de••re-able under the Sun, or admired most amongst the Sons of men), hath encouraged ⟨image 3⟩me at this time, to take the boldness, to present this present Treatise more immediately, and by special interest into your own hand. And I am the far better pleased with my choice; because I hold it a matter of singular comfort, and special consequence, to have an hand in diverting the eye of any, that attends upon earthly Majesty, from too much gazing upon the outward illustrious splendour, which is wont to glister in the Courts of great Princes; to the admiration, and embracement of the glorious, and ever-lasting beauty of the Lord Jesus: In respect whereof, all the fairest beams of felicity and joy, which shine from the most orient Imperial Diadems, that crown the face of the Earth, are but a Moat of darkness, and Lump of vanity. And that for divers reasons; 1. First, Such as stand in the presence of mighty Kings, are, or ever should be, men of greatest parts, deepest understandings, and most eminent abilities every Way: Which being happily sanctified by a fruitful influence from Heaven; and by the help of the holy Ghost, bent to the right end, and spent upon the Objects, they ought; become gloriously serviceable to the King of Kings; proportionably to their native excellency above ordinary gifts, and the vulgar sort of sufficiencies. Great endowments, in what kind soever, guided by a divine hand, in their exercise and agitations, do ever, a great deal of good. To give Instance, and not stir from ⟨image 3⟩the Court: The Lord of Heaven vouchsafed to King James, of famous memory, and One of the learnedest Princes, that ever wore a Crown upon Earth, such a strong and enlarged understanding, that we should have magnified it, as admirable, even in a private man. The same good hand of providence in great mercy, directed it upon the right Object;
YOur extraordinary approbation, and acceptance of my Directions for walking with God, falling into your hands, by Gods good providence, I know not how; accompanied with such noble circumstances, and expressions of much undeserved respect to the Authour; but especially of your affectionate love to the *glorious Gospell of the blessed God (farre dearer to every gracious heart, which truely tastes the mysterie, and mercies of Christ in it; then it's dearest blood, or whatsoever is most de••re-able under the Sunne, or admired most amongst the Sonnes of men), hath encouraged ⟨image 3⟩me at this time, to take the boldnesse, to present this present Treatise more immediately, and by speciall interest into your owne hand. And I am the farre better pleased with my choise; because I hold it a matter of singular comfort, and speciall consequence, to have an hand in diverting the eie of any, that attends upon earthly Majesty, from too much gazing upon the outward illustrious splendour, which is woont to glister in the Courts of great Princes; to the admiration, and embracement of the glorious, and ever-lasting beauty of the Lord Iesus: In respect whereof, all the fairest beames of felicity and joy, which shine from the most orient Imperiall Diadems, that crowne the face of the Earth, are but a Moate of darkenesse, and Lumpe of vanity. And that for divers reasons; 1. First, Such as stand in the presence of mighty Kings, are, or ever should be, men of greatest parts, deepest understandings, and most eminent abilities every Way: Which being happily sanctifyed by a fruitfull influence from Heaven; and by the helpe of the holy Ghost, bent to the right end, and spent upon the Objects, they ought; become gloriously serviceable to the King of Kings; proportionably to their native excellency above ordinary gifts, and the vulgar sort of sufficiencies. Great endowments, in what kinde soever, gvided by a divine hand, in their exercise and agitations, doe ever, a great deale of good. To give Instance, and not stirre from ⟨image 3⟩the Court: The Lord of Heaven vouchsafed to King Iames, of famous memory, and One of the learnedest Princes, that ever wore a Crowne upon Earth, such a strong and enlarged understanding, that wee should have magnified it, as admirable, even in a private man. The same good hand of providence in great mercy, directed it upon the right Object;
even the defence of the bholy Truth of our blessedly reformed religion, and destruction of Antichristianism, that accursed Hydra of all heresies; and notoriously infamous, both to this, and the other World, for horrible Massacres, and cmurdering of Kings. Whereupon, besides that, He hath by his Princely Pen, given such a deadly wound to that Beast of Rome, that He is never like to stand upon His four legs again: He hath also left in His learned Labours, such an immortal monument of Demonstrative light, & invincible Remonstrance against that bloody superstition, that I am persuaded, it will prove a most ⟨image 4⟩sovereign dpreservative, and a mighty Motive, far stronger then a mountain of Brass, to keep all His Royal Posterity, which shall hereafter successively sit upon His Regal Throne, to the worlds end, in a thorough universal, and everlasting detestation of Popery. Chamier, that great glory of France, and the whole Christian World, was bountifully enriched from Heaven with singularity of learning, and Polemical Parts; which being turned the right way, have happily produced a Panstratia, such victorious Volumes, and so unanswerably triumphant over all Popish Sophistry; that not all the Jesuits in Christendom, tho they should rake Hell afresh, for some new, rotten distinctions, to uphold their tottering Babel, shall ever be able to reply to any purpose. Gnash the teeth they may with grief and shame enough; rail like the vassals of the egreat Whore, impressioned with the impudency of her forehead, and lie against Him voluminously; But for any possibility of a sound Answer, they must all let that alone for ever. As on the contrary, great parts empoisoned, and mis-employed, plague extraordinarily. The greater sufficiency without grace, is but a sharper sword in a madder hand. Hatred to goodness, and height of Place, attended with capacity and cunning, work a world of mischief. Julian, the Apostate, being an Emperor of admirable eloquence, and exact learning; What horrible ⟨image 4⟩work? What hurt and havoc did he make in the Primitive times, amongst the people of God! The Jesuits at this day, brought up in variety of literature, and fMachiavellian mysteries, become the grand Impostors, and Impoisoners of innumerable Souls; the most notorious Incendiaries, and Assassins, that ever the gearth bore:
even the defense of the bholy Truth of our blessedly reformed religion, and destruction of Antichristianisme, that accursed Hydra of all heresies; and notoriously infamous, both to this, and the other World, for horrible Massacres, and cmurthering of Kings. Whereupon, besides that, Hee hath by his Princely Pen, given such a deadly wound to that Beast of Rome, that Hee is never like to stand upon His foure legs againe: Hee hath also left in His learned Labours, such an immortall monument of Demonstrative light, & invincible Remonstrance against that bloody superstition, that I am perswaded, it will proove a most ⟨image 4⟩soveraigne dpreservative, and a mighty Motive, far stronger then a mountaine of Brasse, to keepe all His Royall Posterity, which shall hereafter successively sit upon His Regall Throne, to the worlds end, in a thorow universall, and everlasting detestation of Popery. Chamier, that great glory of France, and the whole Christian World, was bountifully enriched from Heaven with singularity of learning, and Polemicall Parts; which being turned the right way, have happily produced a Panstratia, such victorious Volumes, and so unanswerably triumphant over all Popish Sophistry; that not all the Iesuites in Christendom, tho they should rake Hell afresh, for some new, rotten distinctions, to uphold their tottering Babell, shall ever bee able to reply to any purpose. Gnash the teeth they may with griefe and shame enough; raile like the vassals of the egreat Whore, impressioned with the impudency of her forehead, and lie against Him voluminously; But for any possibility of a sound Answer, they must all let that alone for ever. As on the contrary, great parts empoisoned, and mis-imploied, plague extraordinarily. The greater sufficiency without grace, is but a sharper sword in a madder hand. Hatred to goodnesse, and height of Place, attended with capacity and cunning, worke a world of mischiefe. Iulian, the Apostate, being an Emperour of admirable eloquence, and exact learning; What horrible ⟨image 4⟩worke? What hurt and havocke did he make in the Primitive times, amongst the people of God! The Iesuites at this day, brought up in variety of literature, and fMachivellian mysteries, become the grand Impostours, and Impoisoners of innumerable Soules; the most notorious Incendiaries, and Assasins, that ever the
bBut as for the holy truth professed by my self, and those of the reformed Religion, &c. King James Remonst. pag. 176.But as for the holy truth professed by my selfe, and those of the reformed Religion, &c. King Iames Remonst. pag. 176.
cBellarmine, Eudae•ono-Johannes, Suarez, Becanus, Mariana, with such Monsters▪ teach the Doctrine of Parricides Ibid. pag. 5. If any except, and say; these are but private Doctors: Hear King James afterward: If the Pope doth not approve, and like the practise of King killing; wherefore hath not his Holiness imposed some severe censure, with a fearful frown, upon the Book of Mariana the Jesuit, (by whom Parricides are commended, Nay, highly extolled) when his Holiness hath been pleased to call-in some other of Mariana's books. Again, wherefore did his Holiness advise himself, to censure the decree of the Court of Parliament in Paris against John Chastell? Wherefore did he suffer Garnet and Oldcorne, my Powder-miners, both by Books and Pictures, vendible under his nose in Rome, to be enrolled in the Canon of holy Martyrs? And when He saw two great Kings murdered one after another: wherefore by some public declaration did not his Holiness testify to all Christendom, his inward sense, and true apprehension of so great misfortune, as all Europe had just cause to lament, on the behalf of France? Wherefore did not his Holiness publish some Law, or Pontificiall Decree, to provide for the security of Kings in time to come? Ibid. pag. 222.223. See Histor. Jesuit. put out by Lucius. Wherein you may see their bloody behaviour in many Kingdoms.Bellarmine, Eudae•ono-Iohannes, Suarez, Becanus, Mariana, with such Monsters▪ teach the Doctrine of Parricides Ibid. pag. 5. If any except, and say; these are but private Doctors: Heare King Iames afterward: If the Pope doth not approove, and like the practise of King killing; wherefore hath not his Holinesse imposed some severe censure, with a fearefull frowne, upon the Booke of Mariana the Iesuite, (by whom Parricides are commended, Nay, highly extolled) when his Holinesse hath been pleased to call-in some other of Mariana's bookes. Againe, wherefore did his Holinesse advise himselfe, to censure the decree of the Court of Parliament in Paris against Iohn Chastell? Wherefore did he suffer Garnet and Oldcorne, my Powder-miners, both by Bookes and Pictures, vendible under his nose in Rome, to bee inro•led in the Canon of holy Martyrs? And when Hee saw two great Kings murdered one after another: wherefore by some publike declaration did not his Holinesse testifie to all Christendome, his inward sense, and true apprehension of so great misfortune, as all Europe had just cause to lament, on the behalfe of France? Wherefore did not his Holinesse publish some Law, or Pontificiall Decree, to provide for the security of Kings in time to come? Ibid. pag. 222.223. See Histor. Iesuit. put out by Lucius. Wherein you may see their bloody behaviour in many Kingdomes.
such hmurderers of Princes, iButcherers of people, Firers of States, ⟨image 5⟩and Blowers-up of Parliaments, as former Histories never heard of. Thus, when men of Place, and employment, mighty and remarkable in the World, improve the utmost possibilities of their Wit and Art; of all their natural, and acquired Parts, to serve their own turns, and attain their private ends; to rise, revenge, grow rich; or more immediately by some special service, to advance the Kingdom of darkness, and dominion of Antichrist; O the Luciferian pride, the injustice, the cruelty, the Machiavellism; the putting of fair pretences upon pestilent plots; the drowning of innocency in the Depths of State; the crafty and merciless pressures of Gods people, and those, over whom they domineer! It is then a work of great Weight and Worthiness, to win a great man to the ways of God. Hereby the common state of goodness is mightily strengthened; and which is an equal happiness, the Devils side goes down, and Belials hang the head. For according to the eminency of his Gifts, and greatness of Place, is the excellency of good, or excess of ill, that He doth. It were to be wished therefore, if God so pleased, that all the incurable, and implacable enemies to the grace of God, good men, and power of godliness, were Dunces and Fools; that they might not be able to manage their malice and power, with such Depths and dexterity, to the more dangerous ⟨image 5⟩under-mining of the kingdom of Christ; and their own more desperate ruin, and greater damnation. 2. Secondly, Great men are subject to great temptations; And therefore, it is the harder Task, and more honourable triumph, to turn them on Gods side. Had not an All-mighty hand mastered the temptation, steeled his Faith, and represented to his eye, the matchless glory of an immortal Crown; Moses had never been able to have parted with the magnificent state, and pomp of Pharaohs Court: where He might have wallowed in variety of all worldly delights; and to take part, with His afflicted Brethren, of a world of miseries, in a vast and roaring Wilderness. There was never carnal man since the Creation, but in such a Case would have followed the Court, and forsaken Gods people.
such hmurtherers of Princes, iButcherers of people, Firers of States, ⟨image 5⟩and Blowers-up of Parliaments, as former Histories never heard of. Thus, when men of Place, and imploiment, mighty and remarkeable in the World, improove the utmost possibilites of their Wit and Art; of all their naturall, and acquired Parts, to serve their own turnes, and attaine their private ends; to rise, revenge, grow rich; or more immediately by some speciall service, to advance the Kingdome of darknesse, and dominion of Antichrist; O the Luciferian pride, the injustice, the cruelty, the Machiavellisme; the putting of faire pretences upon pestilent plots; the drowning of innocency in the Depths of State; the crafty and mercilesse pressures of Gods people, and those, over whom they domineere! It is then a work of great Waight and Worthinesse, to winne a great man to the waies of God. Hereby the common state of goodnesse is mightily strengthned; and which is an equall happinesse, the Divels side goes downe, and Belials hang the head. For according to the eminency of his Gifts, and greatnesse of Place, is the excellency of good, or excesse of ill, that Hee doth. It were to bee wished therefore, if God so pleased, that all the incurable, and implacable enemies to the grace of God, good men, and power of godlinesse, were Dunces and Fooles; that they might not bee able to manage their malice and power, with such Depths and dexterity, to the more dangerous ⟨image 5⟩under-mining of the kingdome of Christ; and their owne more desperate ruine, and greater damnation. 2. Secondly, Great men are subject to great temptations; And therefore, it is the harder Taske, and more honorable triumph, to turne them on Gods side. Had not an All-mighty hand mastered the temptation, steeled his Faith, and represented to his eie, the matchlesse glory of an immortall Crowne; Moses had never been able to have parted with the magnificent state, and pompe of Pharaohs Court: where Hee might have wallowed in varietie of all worldly delights; and to take part, with His afflicted Brethren, of a world of miseries, in a vast and roaring Wildernesse. There was never carnall man since the Creation, but in such a Case would have followed the Court, and forsaken Gods people.
hBut Mariana likes better, to have a Tyrant poisoned by his Chair, or by his Apparel, and Robes, after the example of the Mauri••nian Kings; that being to poisoned only by sent, or by contact, He may not be found guilty of Self-felony; and the Soul of the poor Tyrant, in the flight out of the Body, may be innocent of the fact. O Hell-hounds! O diabolical wretches! O infernal Monsters! How long then? How long shall Kings, whom the Lord hath called his Anointed; Kings, the breathing Images of God upon earth; Kings, that with a wry, or frowning look, are able to crush these earth-worms in pieces; How long shall they suffer this viperous brood scot-free, and without punishment, to spit in their faces? King James Remonst. pag. 227. Such is the religion of these Reverend Fathers, the Pillars of the Pontifician Monarchy. In comparison of whose religion and holiness, all the impiety, that ever was practised among the Infidels, and all the barbarous cruelty, that ever was perpetrated among the Cannibals, may pass henceforth in the Christian World for pure clemency and humanity. Ibid. pag. 235. Adue religion of the Jesuits: —For to speak truth; To deal in State-matters, and to practise the death of Princes, are as essential parts of their function, as their confession it self. Jesus. Catech. lib. 3. cap. 13.But Mariana likes better, to have a Tyrant poysoned by his Chaire, or by his Apparell, and Robes, after the example of the Mauri••nian Kings; that beeing to poysoned onely by sent, or by contact, Hee may not bee found guilty of Selfe-fellony; and the Soule of the poore Tyrant, in the flight out of the Body, may be innocent of the fact. O Hell-hounds! O diabolicall wretches! O infernall Monsters! How long then? How long shall Kings, whom the Lord hath called his Annointed; Kings, the breathing Images of God upon earth; Kings, that with a wry, or frowning looke, are able to crush these earth-wormes in pieces; How long shall they suffer this viperous brood scot-free, and without punishment, to spit in their faces? King Iames Remonst. pag. 227. Such is the religion of these Reverend Fathers, the Pillars of the Pontifician Monarchy. In comparison of whose religion and holinesse, all the impiety, that ever was practised among the Infidels, and all the barbarous cruelty, that ever was perpetrated among the Cannibals, may passe henceforth in the Christian World for pure clemency and humanity. Ibid. pag. 235. Adue religion of the Iesuites: —For to speake truth; To deale in State-matters, and to practise the death of Princes, are as essentiall parts of their function, as their confession it selfe. Iesu. Catech. lib. 3. cap. 13.
iTantum relligio potuit suadere malorum. But what would he have done, if he had known the massacre of France; or the Powder-treason of England? &c. They make the cause of Religion descend, to the execrable actions of murdering of Princes, butchery of people, and firing of States. Sir Francis Bacon. Essay. Of Religion.
Esther, a weak Woman, could never possibly have holden out, against the fury of so mighty a Favourite, the hazarding of Her high Place, the favour of so great a King, and even life it self; had She not been upholden by an extraordinary strength from Heaven. No great Woman in the World, wanting Grace, would ever have run such an hazard: but have suffered the servants of God to sink, or swim; so that She might swim down the Current of the times without crossing, and enjoy the present without peril. It was a […] temptation▪ […] Jonathan, and a very […] Dilemma: ⟨image 6⟩Either, leave to adhere to David, or resolve to lose a Kingdom. But the hope of an earthly Crown, could not hire Him to hold His peace, and betray the innocency of His heavenly Friend: And Jonathan answered Saul his Father, and said unto Him; Wherefore shall He be slain? What hath He done? The dread of dis-countenance from two angry Kings, whose indignation is as the roaring of a Lyon, was a terrible Motive, to have made Michajah temporize: (not a Server of the Times, and His own turn in the World, but would in this Case have tuned His Pipe to Ahab's pleasure, especially encouraged by the flattering concurrence of so many false prophets). But the sight of the mighty Lord of Heaven and Earth sitting upon His Throne, and all the Host of Heaven standing by Him, infused such an holy fortitude into the spirit of this Man of God; that no greatness, terror, or Majesty of any crowned Potentate, could possibly daunt His courage, or dash Him out of countenance: And therefore He answers with a resolution, as high as Heaven, and out of a sacred pang of seraphical zeal: As the Lord liveth, whatsoever the Lord saith unto me, that will I speak. So that He may discharge a good conscience, and do as God would have Him, He is at a Point. That Message, which th• almighty had put into His mouth, must […] Him to a century […] from so […] ⟨image 6⟩own Coat; to a suspicion of dis-loyalty, for crossing so peremptorily the Kings Plot; to smiting, both with the fist of wickedness, and taunts of the tongue, from His fellow Seers: Nay, tho His faithful dealing throw Him into a Dungeon, there to be fed with the Bread of affliction, and Water of affliction; until the full wrath of an enraged profane King fall upon Him to the uttermost.
Hester, a weake Woman, could never possibly have holden out, against the fury of so mighty a Favourite, the hazarding of Her high Place, the favour of so great a King, and even life it selfe; had She not been upholden by an extraordinary strength from Heaven. No great Woman in the World, wanting Grace, would ever have runne such an hazard: but have suffered the servants of God to sinke, or swimme; so that She might swimme downe the Current of the times without crossing, and enjoy the present without perill. It was a 〈…〉 temptation▪〈…〉••nathan, and a very 〈…〉 Dilemma: ⟨image 6⟩Either, leave to adhere to David, or resolve to lose a Kingdome. But the hope of an earthly Crowne, could not hire Him to hold His peace, and betray the innocency of His heavenly Friend: And Ionathan answered Saul his Father, and said unto Him; Wherefore shall Hee bee slaine? What hath Hee done? The dread of dis-countenance from two angry Kings, whose indignation is as the roaring of a Lyon, was a terrible Motive, to have made Michajah temporize: (not a Server of the Times, and His owne turne in the World, but would in this Case have tuned His Pipe to Ahabs pleasure, especially encouraged by the flattering concurrence of so many false prophets). But the sight of the mighty Lord of Heaven and Earth sitting upon His Throne, and all the Host of Heaven standing by Him, infused such an holy fortitude into the spirit of this Man of God; that no greatnesse, terrour, or Majesty of any crowned Potentate, could possibly daunt His courage, or dash Him out of countenance: And therefore Hee answeres with a resolution, as high as Heaven, and out of a sacred pang of seraphicall zeale: As the Lord liveth, whatsoever the Lord saith unto mee, that will I speake. So that Hee may discharge a good conscience, and doe as God would have Him, Hee is at a Point. That Message, which th••lmighty had put into His mouth, must 〈…〉 Him to a centur•〈…〉 from so 〈…〉⟨image 6⟩owne Coate; to a suspicion of dis-loyalty, for crossing so peremptorily the Kings Plot; to smiting, both with the fist of wickednesse, and taunts of the tongue, from His fellow Seers: Nay, tho His faithfull dealing throw Him into a Dungeon, there to bee fed with the Bread of affliction, and Water of affliction; untill the full wrath of an enraged prophane King fall upon Him to the uttermost.
Thus, let the World say what it will, whatever flesh and blood suggest to the contrary; Howsoever unsanctified great Ones storm and disdain; yet assuredly, every true Friend to Jesus Christ, must be content far rather to be dis-courted, then desert a good cause; or not to defend the innocency of a gracious Man, tho in disgrace; and to speak for Gods people, tho Haman rage to root them out quite, as a company of singular exorbitant fellows, who serve God as they list, and keep not the Kings Laws: 1As is unanswerably evident, by the precedency of these newly named, noble, and holy Saints. I confess, this may seem precise Doctrine, and a divine Paradox to all the great Masters of pleasure, and Minions of luxury and pride; whose blood runs fresh in their veins, and marrow is yet strong in their bones; Nay, who having attained the height of their ambitious aims, sit now aloft in the very top of their un-blessed bravery and greatness, drunk with the pleasant wine of worldly prosperity, ⟨image 7⟩and holding in scorn, the holy preaching of the good way, the sincerity of the servants of Christ, and society of the cBrotherhood. Yet I can assure them in the Word of Life and Truth, the now embracement, and practise of dprecise walking, will incomparably more comfort them upon their Dying-Beds, in that great and last encounter with all infernal powers, about the immortality, bliss and glory; or the endless, and unsupportable pains, and misery of their Souls; then if they had been the sole, and sovereign Commanders of all the Kingdoms of the Earth, all their life long. But no marvel in the mean time, that, as the Spirit of truth tells us, and punctually to my purpose;4 Not many Wise men after the flesh, nor many Mighty, not many Noble are called: Not for any impossibility; For the irresistible might of the Spirit, worketh upon whom it will; and some Great Men are good: but by reason of the difficulty. Being beset with such variety, and strength of temptations, they are rarelier, and hardlier wrought upon by the Word, and won out of Satan's en-snarements. High rooms, temporary happiness, & abilities above ordinary, so puff them up, and transport them beyond themselves, with such a deal of Self-love, Self-opinion, Self-prizing;
Thus, let the World say what it will, whatever flesh and blood suggest to the contrary; Howsoever unsanctified great Ones storme and disdaine; yet assuredly, every true Friend to Iesus Christ, must bee content farre rather to bee dis-courted, then desert a good cause; or not to defend the innocency of a gracious Man, tho in disgrace; and to speake for Gods people, tho Haman rage to roote them out quite, as a company of singular exorbitant fellowes, who serve God as they list, and keepe not the Kings Lawes: 1As is unanswerably evident, by the precedency of these newly named, noble, and holy Saints. I confesse, this may seeme precise Doctrine, and a divine Paradox to all the great Masters of pleasure, and Minions of luxury and pride; whose blood runnes fresh in their veines, and marrow is yet strong in their bones; Nay, who having attained the height of their ambitious aimes, sit now aloft in the very top of their un-blessed bravery and greatnesse, drunke with the pleasant wine of worldly prosperitie, ⟨image 7⟩and holding in scorne, the holy preaching of the good way, the syncerity of the servants of Christ, and society of the cBrotherhood. Yet I can assure them in the Word of Life and Truth, the now embracement, and practise of dprecise walking, will incomparably more comfort them upon their Dying-Beds, in that great and last encounter with all infernall powers, about the immortality, blisse and glory; or the endlesse, and unsupportable paines, and misery of their Soules; then if they had been the sole, and soveraigne Commanders of all the Kingdoms of the Earth, all their life long. But no marvell in the meane time, that, as the Spirit of truth tells us, and punctually to my purpose;4 Not many Wise men after the flesh, nor many Mighty, not many Noble are called: Not for any impossibility; For the irresistable might of the Spirit, worketh upon whom it will; and some Great Men are good: but by reason of the difficulty. Being beset with such variety, and strength of temptations, they are rarelier, and hardlier wrought upon by the Word, and woone out of Satans en-snarements. High roomes, temporary happines, & abilities above ordinary, so puffe them up, and transport them beyond themselves, with such a deale of Selfe-love, Selfe-opinion, Self-prizing;
that their proud and obstinated spirits, will by no means stoop to the simplicity of the Gospel, •• gularitie of the Saints, and the foolishness ⟨image 7⟩of preaching. But if at any time, they hear of a Nathan, Jeremiah, Amos, Chrysostom, Latimer, &c. They are very loth to lend their attention, lest thereby, they should be made Melancholic, put in mind of the Evil day, & tormented before their time. But if they have the patience, They are ready to startle in their seats, and whisper One to an Other: You see now these preciser Fellows would damn us all to Hell: Let us break their bonds asunder, and cast away their Cords from us. Such ado there is, and a world of work, to bring such noble Bedlams into their right minds; and to fright such Idolizers of their own sufficiencies; and wilful graspers of their gilded Fetters, from their admired follies, and honourable servitude. 3. Thirdly, a gracious Man about a Royal Person, is a goodly Sight; & full well worth even a Kings Ransom. gFor never any, except himself truly fear the great God of Heaven, can possibly be cordially, and conscionably serviceable to any of our earthly Gods. A Principle so clear, and unquestionable, that no Man of understanding, and Master of his own Wits, except himself be notoriously obnoxious, can have the face to deny it. Please they may, be politically plausible, flatter extremely, and represent themselves to ordinary observation, as the only Men for loyalty and love: But if we could search, and see their hearts, we should find them then most laborious to serve themselves; ⟨image 8⟩and advance their own ends, when they seem most zealous for their Sovereigns service. Ahitophel, in the Sun-shine of peace, and calmness of the Kingdoms time, did accommodate himself to the present, both in Consultations of State, and religious conformity: But no sooner had this hollow-hearted man espied a dangerous tempest, raised by Absaloms un-natural treachery, but He turned Traitor to his natural Lord: when He observed the Wind to blow another way, He followed the blast, and set his sails according to the weather: Which made David after complain; But it was thou, O Man, even my Companion, my Guide and Familiar: We took sweet counsel together, and walked unto the House of God in company. Wherefore let Great Men, without grace, profess, and pretend what they will;
that their proud and obstinated spirits, will by no meanes stoope to the simplicity of the Gospell, •• gularitie of the Saints, and the foolishnesse ⟨image 7⟩of preaching. But if at any time, they heare of a Nathan, Ieremy, Amos, Chrysostome, Latimer, &c. They are very loth to lend their attention, lest thereby, they should bee made Melancholike, put in mind of the Evill day, & tormented before their time. But if they have the patience, They are ready to startle in their seates, and whisper One to an Other: You see now these preciser Fellowes would damne us all to Hell: Let us breake their bonds asunder, and cast away their Cordes from us. Such adoe there is, and a world of worke, to bring such noble Bedlams into their right minds; and to fright such Idolizers of their owne sufficiencies; and wilfull graspers of their gilded Fetters, from their admired follies, and honorable servitude. 3. Thirdly, a gracious Man about a Royall Person, is a goodly Sight; & full well worth even a Kings Ransome. gFor never any, except himself truly feare the great God of Heaven, can possibly bee cordially, and conscionably serviceable to any of our earthly Gods. A Principle so cleare, and unquestionable, that no Man of understanding, and Master of his owne Wits, except himselfe be notoriously obnoxious, can have the face to deny it. Please they may, bee politically plausible, flatter extremely, and represent themselves to ordinary observation, as the onely Men for loyalty and love: But if wee could search, and see their hearts, wee should find them then most laborious to serue themselves; ⟨image 8⟩and advance their owne ends, when they seeme most zealous for their Soveraignes service. Ahitophel, in the Sunne-shine of peace, and calmenesse of the Kingdomes time, did accommodate himselfe to the present, both in Consultations of State, and religious conformitie: But no sooner had this hollow-hearted man espied a dangerous tempest, raysed by Absoloms un-naturall treachery, but Hee turned Traytor to his naturall Lord: when Hee observed the Winde to blow another way, He followed the blast, and set his sailes according to the weather: Which made David after complaine; But it was thou, O Man, even my Companion, my Guide and Familiar: We tooke sweet counsell together, and walked unto the House of God in company. Wherefore let Great Men, without grace, professe, and pretend what they will;
gFidi imperator bus manete, sed anie hos Deo, propter quem & ijs, quibus commissi a• traditi estis. Nazian. Orat. 12. At quî propter Deum? Quia si Deum m•tuetis, & studiosè dabitis operam, ut eius mandata servetis, fideles his etiam Dei causâ eritis. Elijah.Fidi imperator bus manete, sed anie hos Deo, propter quem & ijs, quibus commissi a• traditi estis. Nazian. Orat. 12. At quî propter Deum? Quia si Deum m•tuetis, & studiosè dabitis operam, ut eius mandata servetis, fideles his etiam Dei causâ eritis. Elias.
and protest the impossibility of any such thing, as Hazael did in an other Case; yet ordinarily, (I know not what some One moral Puritan amongst a million might do) in such tumultuous times, and of universal confusion, for the securing of their temporal happiness; which, without timely turning on Gods side, is all the heaven they are like to have in this World, or the World to come: I say, upon a Point of great advantage, and advancement with safety, they would fly from the declining State, and down-fall of their old Master; tho formerly the mightiest Monarch upon ⟨image 8⟩earth, as from the ruins of a falling house. And it can be no otherwise; for they have no internal Principle, or super-natural power, to enlighten and enable them, to set their shoulders against the Torrent of the times, and to be overflown with it. But now, He that truly fears God, would rather lose His high Place; Nay, his posterity; As much hearts-blood, if He had it, as would animate a whole Kingdom; then leave His lawful Sovereign Lord, in such a Case, upon any terms, tho He might have even the Imperial Crown set upon His own Head. For conscience, that poor neglected Thing; Nay, in these last, and looser times, even laughed at by men of the World; yet a stronger tie of Subjects hearts unto their Sovereigns, then Man or Devil is able to dissolve; ever holds up his Royal heart erect and unshaken, when all Shebnaes, Hamans, and Ahitophels, would hide their heads, and shrink in the wetting. Which conscience of his, if upon such occasion He should unhappily wound; He knows full well, it would follow Him with guilty cries, for his so base temporizing, and traitorous slinking, all the days of his life. Whereas graceless and self-seeking greatness, can well enough, in the mean time, conquer such clamorous accusations of an ill conscience, with the boisterous excess of carnal contentments, even as the Sacrificers of their Sons to Moloch in ⟨image 9⟩the fire, drowned their lamentable cries, with the louder sound of Tabrets and Drums. Ambitious Nimrods, are able by the inordinate heat after humane greatness, to digest, and drive away the afterstings of bribery, baseness, if not close bloodshed (their ordinary means of mounting) with their delight in domineering, and being adored above others. It is a fit Passage therefore in our Common Prayer-Book:
and protest the impossibility of any such thing, as Hazael did in an other Case; yet ordinarily, (I know not what some One morall Puritan amongst a million might doe) in such tumultuous times, and of universall confusion, for the securing of their temporall happinesse; which, without timely turning on Gods side, is all the heaven they are like to have in this World, or the World to come: I say, upon a Point of great advantage, and advancement with safety, they would flie from the declining State, and downe-fall of their old Master; tho formerly the mightiest Monarch upon ⟨image 8⟩earth, as from the ruines of a falling house. And it can bee no otherwise; for they have no internall Principle, or super-naturall power, to illighten and enable them, to set their shoulders against the Torrent of the times, and to bee overflowne with it. But now, Hee that truly feares God, would rather lose His high Place; Nay, his posterity; As much hearts-blood, if He had it, as would animate a whole Kingdome; then leave His lawfull Soveraigne Lord, in such a Case, upon any termes, tho Hee might have even the Imperiall Crowne set upon His owne Head. For conscience, that poore neglected Thing; Nay, in these last, and looser times, even laughed at by men of the World; yet a stronger tie of Subjects hearts unto their Soveraignes, then Man or Divell is able to dissolve; ever holds up his Royall heart erect and unshaken, when all Shebnaes, Hamans, and Ahitophels, would hide their heads, and shrink in the wetting. Which conscience of his, if upon such occasion Hee should unhappily wound; Hee knowes full well, it would follow Him with guilty cries, for his so base temporizing, and traiterous slinking, all the daies of his life. Whereas gracelesse and selfe-seeking greatnesse, can well enough, in the meane time, conquer such clamorous accusations of an ill conscience, with the boisterous excesse of carnall contentments, even as the Sacrificers of their Sonnes to M•loch in ⟨image 9⟩the fire, drowned their lamentable cries, with the louder sound of Tabrets and Drummes. Ambitious Nimrods, are able by the inordinate heate after humane greatnesse, to digest, and drive away the afterstings of bribery, basenesse, if not close bloodshed (their ordinary meanes of mounting) with their delight in domineering, and beeing adored above others. It is a fit Passage therefore in our Common Prayer-Booke:
That it may please Thee to endue the Lords of the Council, and all the Nobility, with grace, wisdom, and understanding. Grace is fitly put in the first place: For, understanding and wisdom, without this heavenly Jewell, do but prepare their Owners, to do the greater mischief; To oppress innocency with finer tricks, and more unobservedly; to plague Opposites more plausibly; to compass their own ends more exactly; and at last, for the abuse, and misemployment of their great Parts and Places, in serving themselves, and not seeking Gods glory, to be damned more horribly. Without sanctification by special grace; the rarest endowments ldegenerate: Wisdom into craft; mPower into private revenge; Valour into violence; Prudence into plotting their own ends; Courage into fool-hardiness, to uphold ⟨image 9⟩a faction; Policy, into plastering over soul-businesses with fair colours: All of them are basely, and unworthily made subordinate, and serviceable, only to the setting forward, and safe-guarding their own outward felicity. Without this celestial Lodestar, to steer aright in all affairs, there will ever be some warping. A great man, a Friend, an enemy, fear, cowardliness, affection, faction, partiality, covetousness, malice, or something, will certainly sway, and transport away. But now, a godly Man, besides his presence, nexemplary precedency in piety, and prayers, which are ever pleasing and prevailing with God; the discharge of his Place with integrity and truth, improving industriously all opportunities, high favours, interest in great Ones, and utmost possibility every way to advance Gods glory, promote good causes, protect good Men; He may also, by observing the calmness of a Royal countenance, and openness of a Princely ear unto Him, wisely and humbly suggest some things, and speak those words for the public Good, and good of religion, whereby not only a Kingdom, but the whole Christian World may fare the better. Upon these, and the like grounds, I hold it an high happiness, and great honour, to have an hand in working spiritual good upon those excellent spirits, which hold high Rooms, or stand in near attendance unto mighty Princes. And by ⟨image 10⟩this time, you easily discern my drift, and rightly apprehend the top of my ambition in this Dedication:
That it may please Thee to endue the Lords of the Counsell, and all the Nobility, with grace, wisedome, and understanding. Grace is fitly put in the first place: For, understanding and wisdome, without this heavenly Iewell, doe but prepare their Owners, to doe the greater mischiefe; To oppresse innocency with finer tricks, and more unobservedly; to plague Opposites more plausibly; to compasse their owne ends more exactly; and at last, for the abuse, and misimploiment of their great Parts and Places, in serving themselves, and not seeking Gods glory, to be damned more horribly. Without sanctification by speciall grace; the rarest endowments ldegenerate: Wisedome into craft; mPower into private reuenge; Valour into violence; Prudence into plotting their owne ends; Courage into foole-hardinesse, to uphold ⟨image 9⟩a faction; Policy, into plastering over soule-businesses with faire colours: All of them are basely, and unworthily made subordinate, and serviceable, onely to the setting forward, and safe-garding their owne outward felicity. Without this celestiall Loadstarre, to steere aright in all affaires, there will ever be some warping. A great man, a Friend, an enemy, feare, cowardlinesse, affection, faction, partiality, covetousnesse, malice, or something, will certainly sway, and transport away. But now, a godly Man, besides his presence, nexemplary precedency in piety, and prayers, which are ever pleasing and prevailing with God; the discharge of his Place with integrity and truth, improving industriously all opportunities, high favours, interest in great Ones, and utmost possibility every way to advance Gods glory, promote good causes, protect good Men; Hee may also, by observing the calmnesse of a Royall countenance, and openesse of a Princely eare unto Him, wisely and humbly suggest some things, and speake those words for the publike Good, and good of religion, wherby not only a Kingdome, but the whole Christian World may fare the better. Vpon these, and the like grounds, I hold it an high happinesse, and great honor, to have an hand in working spirituall good upon those excellent spirits, which hold high Roomes, or stand in neare attendance unto mighty Princes. And by ⟨image 10⟩this time, you easily discerne my drift, and rightly apprehend the top of my ambition in this Dedication:
lAll virtues turn to vices, when they become the servants of impiety. King James Remonst. pag. 249.All vertues turne to vices, when they become the servants of impiety. King Iames Remonst. pag. 249.
mO the vanity of great Men, who think it to be the chief fruit of their greatness, to abuse their power insolently, to the ruin of their inferiors! Not remembering (being blinded by their passion) that they have a Superior over them, to make them yield an account of their unjust proceedings, forcing to make restitution with interest. Histor. of France. In Lewis the tenth.O the vanity of great Men, who thinke it to bee the chiefe fruit of their greatnesse, to abuse their power insolently, to the ruine of their inferiours! Not remembring (being blinded by their passion) that they have a Superiour over them, to make them yeeld an account of their unjust proceedings, forcing to make restitution with interest. Histor. of France. In Lewis the tenth.
nQui eateros dignitate praestat & authoritate, debet maiori etiam pietate in Deum effulgere, quò caeteris exemplosit, virtutem colendi & divina mandata servandi. Cyr. Alexand. lib. 8. in Joan.Qui eateros dignitate praestat & authoritate, debet maiori etiam pietate in Deum effulgere, quò caeteris exemplosit, virtutem colendi & divina mandata servandi. Cyr. Alexand. lib. 8. in Ioan.
even to do your Soul good, Which is much more Worth then the Whole World, and must never die. To which I conceived a door opened; when it pleased you, in more then ordinary manner, to manifest your liking, and allowance of my last Book. And therefore, Sir, I beseech you, out of the generousness of your noble disposition, to do me that f•vour; Nay, that right; Nay, that honour, for so I shall account it: As not to conceive the least thought, that hereby I go about to seek great things to my self; or ever to come nearer the Court, then by the continuance of my daily heartiest prayers for the salvation, and life of King Charles, my dread and dearest Sovereign. I am drawing apace towards my long Home, 1and must shortly appear before that high and everlasting Judge; and therefore I desire to lose no time, but to ply, all I can, the business God hath set me about, for the short remainder of these few and evil days; that by the mercies of God, I may finish my course with joy; and give up that last, and great account, with favour and comfort, in the Name of Jesus Christ. Me thinks, besides many other, and mighty divine Motives, that one ospeech of Chrysostom, who Himself many ⟨image 10⟩times preached pevery Day, and gave a qprecept for it; and yet professeth, that the dreadfulness of those words, Heb. 13.17. For they watch for your souls, as they that must give account, did strike a great terror into his heart; should make all Gods Ministers resolve, to do nothing else almost, but read, meditate, preach and pray. Wherefore, noble Sir, I shall have my full desire, and utmost end, if you be but pleased, to make me the happy Instrument of helping you towards Heaven; and give me leave to gain this advantage, for your spiritual good, by your love unto my Ministerial Labours; that they my thereby leave a more kindly, and deeper impression in your apprehensions of heavenly things; and work with more life and power, for a sound erection, and sure settling of the Kingdom of Jesus Christ in your own Soul. You stand in a rslippery Place, tho you stand in the presence ⟨image 11⟩of the mightiest Defender of the true Religion, of any Monarch under Heaven. For although Satan be most solicitous, and stirring in all Places, and now more then ever (the long Day of Mankind drawing fast towards an evening;
even to doe your Soule good, Which is much more Worth then the Whole World, and must never die. To which I conceived a doore opened; when it pleased you, in more then ordinary manner, to manifest your liking, and allowance of my last Booke. And therefore, Sir, I beseech you, out of the generousnesse of your noble disposition, to doe me that f•vour; Nay, that right; Nay, that honour, for so I shall account it: As not to conceive the least thought, that hereby I goe about to seeke great things to my selfe; or ever to come nearer the Court, then by the continuance of my daylie heartiest praiers for the salvation, and life of King Charles, my dread and dearest Soveraigne. I am drawing apace towards my long Home, 1and must shortly appeare before that high and everlasting Iudge; and therefore I desire to lose no time, but to ply, all I can, the businesse God hath set me about, for the short remainder of these few and evill daies; that by the mercies of God, I may finish my course with joy; and give up that last, and great account, with favour and comfort, in the Name of Iesus Christ. Mee thinkes, besides many other, and mighty divine Motives, that one ospeech of Chrysostome, who Himselfe many ⟨image 10⟩times preached pevery Day, and gave a qprecept for it; and yet professeth, that the dreadfulnesse of those words, Heb. 13.17. For they watch for your soules, as they that must give account, did strike a great terrour into his heart; should make all Gods Ministers resolve, to doe nothing else almost, but reade, meditate, preach and pray. Wherefore, noble Sir, I shall have my full desire, and utmost end, if you be but pleased, to make me the happy Instrument of helping you towards Heaven; and give me leave to gaine this advantage, for your spirituall good, by your love unto my Ministeriall Labours; that they my thereby leave a more kindly, and deeper impression in your apprehensions of heavenly things; and worke with more life and power, for a sound erection, and sure settling of the Kingdome of Iesus Christ in your owne Soule. You stand in a rslippery Place, tho you stand in the presence ⟨image 11⟩
oParete ijs, qui praesunt v•b• & conce•dite: Nam ille vigilant pro animis vestr•s; tametsi prius tam dine dictum est, tamen ne nunc quidem reticebo. Huius enim comminationis terror animum mihi concutit. [Greek or Hebrew]. De Sacerdot. lib. 6. in princ. Nam illi vigilant pro animis vestris, tanquam ratione reddituri. Hiccine exiguus tibi videtur comminationis terror? Equidem illum, quantus sit, verbis exprimere non possum. Ibid. Lib. 3. Ad fin.Parete ijs, qui praesunt v•b• & conce•dite: Nam ille vigilant pro animis vestr•s; tametsi prius tam dine dictum est, tamen ne nunc quidem reticebo. Huius enim comminationis terror animum mihi concutit. 〈non-Latin alphabet〉. De Sacerdot. lib. 6. in princ. Nam illi vigilant pro animis vestris, tanquam ratione reddituri. Hiccine exiguus tibi videtur comminationis terror? Equidem illum, quantus sit, verbis exprimere non possum. Ibid. Lib. 3. Ad fin.
p[Greek or Hebrew] Primùmigitur persvadeamus, ut jurament • rum fuga in melius mutationem faciat: etsi enim heri, & nudiustertiùs de hac vobis locutus sum materi•, neque tamen hodiè desistam, neque cràs, neque perendiè eadem persvadere. Chrysost. Ad pop. Antioch. Hom. 5. About the beginning of His Homilies upon Genesis, He tells them, that Heri, Yesterday I handled this, or that; or to the like sense; And the same, Chrysostom preached in the Afternoon: as appears by these words, Hom. 11. in 1. ad Thess. Qúemadmodum si quis lucis Lychnaeo aquam aspergeret — aut oleum duntaxat eximeret, lucemexting veret; ita habet & donum Spiritus. Hee took a resemblance from the Lamp that burnt by Him, when He was preaching; And says, You may quench this Lamp, by putting in water; and you may quench it, by taking out the oil, &c. And so did Great Basil also, as appears by these words: Hexam. Hom. 2. ad fin. Facta est igitur Vespera, & factum est mane dies unus. Sed hi nostri de illâ Vesperâ sermones, a• hac Vesperâ jàmoccupati, hic orationi nostrae finem imponunt. And so did Austn, that mighty Disputer; as appears by these words: In
dThe mighty working of King James his Works upon the Adversaries, is intimated unto us to in the Preface before his Works. They look upon His Majesties Books, as men looking upon Blazing […], with amazement; feating they portend some strange thing; and bring with them a certain influence, to work great change and alteration in the World: Neither is their expectation herein deceived; For we have seen with our eyes, the Operation of His Majesties Works in the Consciences of their Men so far, as from their highest Conclave to their lowest Cells, there have been, that have been converted by them. Bishop of Winten.The mighty working of King Iames his Workes upon the Adversaries, is intimated unto us to in the Preface before his Workes. They looke upon His Maiesties Bookes, as men looking upon Blazing 〈…〉, with amazement; feating they portend some strange thing; and bring with them a certaine influence, to worke great change and alteration in the World: Neither is their expectatiō herein deceived; For wee have seene with our eyes, the Operatiō of His Majesties Works in the Consciences of their Men so farre, as from their highest Con•l•ve to their lowest Cells, there have been, that have been converted by them. Bishop of Winten.
fTake policy as it is now a days taken by common phrase of speech: — As we say, that a right Politician is a very Machiavell; — so it may be said, that in Political government, or Machivellian policy, none goeth beyond the Jesuits at this day. Decacord. Quodlib. 3. Art. 4 pag. 64. No, no, their course of life doth show what their study is: And howsoever they boast of their perfections, holiness, meditations and exercises; yet their platform is heathenish, tyrannical, and able to set Aretöne, Lucian, Machiavell, and the Devil himself, in a sort, to School. Ibid. Quodlib. 3. Art 3. pag. 62. The Jesuits manage matters more Machiavellianly, then Machiavell himself. Answer to the Jesuited Gent. pag. 70. Jesuits are Fathers of mischief, friends to themselves, benefactors to seditious persons, Masters of Machiavellisme, Traitors to England, and to their Prince. An Answer by one of our Brethren, a Secular Priest, to Blackwels letter, written to Cardinal Cajetan. 1596. Circa Med.Take policie as it is now a dayes taken by common phrase of speech: — As we say, that a right Polit•tian is a very Machiavell; — so it may bee said, that in Politicall government, or Machivellian policy, none goeth beyond the Iesuites at this day. Decacord. Quodlib. 3. Art. 4 pag. 64. No, no, their course of life doth shew what their study is: And howsoever they boast of their perfections, holinesse, meditations and exercises; yet their platforme is heathen•sh, tyrannicall, and able to set Aretöne, Lucian, Machiavell, and the Divell himselfe, in a sort, to Schoole. Ibid. Quodlib. 3. Art 3. pag. 62. The Iesuites manage matters more Machiavellianly, then Machiavell himselfe. Answer to the Iesuited Gent. pag. 70. Iesuites are Fathers of mischiefe, friends to themselves, benefactours to seditious persons, Masters of Machiavellisme, Traytours to England, and to their Prince. An Answer by one of our Brethren, a Secular Priest, to Blackwels letter, written to Cardinall Cajetan. 1596. Circa Med.
gThe Jesuits are to be marked out for the most malicious, traitorous, and irreligious Calumniatours, that ever lived on earth, unworthy that ever the earth should bea•• them. Quodl. 4. Art. 2. pag. 99.The Iesuites are to be marked out for the most malicious, trayterous, and irreligious Calumniatours, that ever lived on earth, unworthy that ever the earth should bea•• them. Quodl. 4. Art. 2. pag. 99.
Tantum relligio potuit suadere malorum. But what would hee have done, if hee had knowne the massacre of France; or the Powder-treason of England? &c. They make the cause of Religion descend, to the execrable actions of murthering of Princes, butchery of people, and fiering of States. Sir Francis Bacon. Essaie. Of Religion.
of the mightiest Defender of the true Religion, of any Monarch under Heaven. For altho Satan bee most solicitous, and stirring in all Places, and now more then ever (the long Day of Mankind drawing fast towards an evening;
. (as He counts) Conc 2. Ad reliqua Psalmi de quo in matutino locuti sumus, animum intendite.
〈non-Latin alphabet〉 Primùmigitur persvadeamus, ut iurament • rum fuga in melius mutationem faciat: etsi enim heri, & nudiustertiùs de hac vobis locutus sum materi•, neque tamen hodiè desistam, neque cràs, neque perendiè eadem persvadere. Chrysost. Ad pop. Antioch. Hom. 5. About the beginning of His Homilies upon Genesis, Hee tells them, that Heri, Yesterday I handled this, or that; or to the like sense; And the same, Chrysostome preached in the Afternoone: as appeares by these words, Hom. 11. in 1. ad Thess. Qúemadmodum si quis lucis Lychnaeo aquam aspergeret — aut oleum duntaxat eximeret, lucemexting veret; ita habet & donum Spiritus. Hee tooke a resemblance from the Lampe that burnt by Him, when Hee was preaching; And sayes, You may qvench this Lampe, by putting in water; and you may qvench it, by taking out the oyle, &c. And so did Great Basil also, as appeares by these words: Hexam. Hom. 2. ad fin. Facta est igitur Vespera, & factum est mane dies unus. Sed hi nostri de illâ Vesperâ sermones, a• hac Vesperâ iàmoccupati, hic orationi nostrae finem imponunt. And so did Aust•n, that mighty Disputer; as appeares by these words: In Psal 88. (as Hee counts) Conc 2. Ad reliqua Psalmi de quo in matutino locuti sumus, animum intendite.
qUnde & Episcopum necessecst, in singulos, ut sic dicam, dies sementem facere: ut ipsâ saltem assuetudine Doctrinae, sermonem Auditorum animi retinere possint. De Sacerd. Lib. 6.Vnde & Episcopum necessecst, in singulos, ut sic dicam, dies sementem facere: ut ipsâ saltem assuetudine Doctrinae, sermonem Auditorum animi retinere possint. De Sacerd. Lib. 6.
rSane! Aulica vita per se est status Deo placens, interìm tamen est vitae genus lubricum, periculosum, ac varijs Lipsious obnoxium; in quo multa fiunt contra Creatore•, propter conservandum humanum savorem: In Aulis praecip•e negotiosus est Satan; Ob•cit spectra disgratiae & favori• principal•s, ut i•sdem exterriti •uliciomittant facienda, & faciant omittenda. Qui in Aulâ constans est in veritatis confessione, & justitiae observatione, ille candem cum Christo experitur sortem, qui in Aulâ Pontificis & Herodis contemptus, illusus & percussus fuit. Qui meticulosus est, & in gratiam Magnatum à regulā veritatis & justitiae recedit, is facilimè in abnegationem Christi incidit. Gerhard. In Harmo. Hist. Evang. cap. 5. In aulà, quò quis corrup••or moribus, aut corrumpentior muneribus, còbcatior. Satis bur. In Policrat. Bernard was wont to complain: That the Court received such as were good, but made them […] Cu•ia bonos facilius recipere, quàm facere consuevit. Plures in eâ defecisse bon•s, quàm malo, profe•issep• chavimus. De Consid. Lib. 4. Cap. 4. Maiórne esse poterit spes nosira in Palatio, quàm ut […] Imperator•s simus? Et ibi quid non fragile, plenúmque periculis? Et per quot pericula pervenitur ad grandius periculum? August. Conf. Lib. 8. Cap. 6. Hos erim ipsos, ques beavit, perdidit. How gloriously then doth a Joseph, a Jonathan, a Deniel, a Mordecai, a Nehemiah, an Esther, an Ebbed-melech shine in a Kings Court?Sane! Aulica vita per se est status Deo placens, interìm tamen est vitae genus lubricum, periculosum, ac varijs Lipsious obnoxium; in quo multa fiunt contra Creatore•, propter conservandum humanum savorem: In Aulis praecip•e negotiosus est Satan; Ob•cit spectra disgratiae & favori• principal•s, ut i•sdem exterriti •uliciomittant facienda, & faciant omittenda. Qui in Aulâ constans est in veritatis confessione, & iustitiae observatione, ille candem cum Christo experitur sortem, qui in Aulâ Pontificis & Herodis contemptus, illusus & percussus fuit. Qui meticulosus est, & in gratiam Magnatum à regulā veritatis & iustitiae recedit, is facilimè in abnegationem Christi incidit. Gerhard. In Harmo. Hist. Evang. cap. 5. In aulà, quò quis corrup••or moribus, aut corrumpentior muneribus, còbcatior. Satis bur. In Policrat. Bernard was wont to complaine: That the Court received such as were good, but made them 〈…〉 Cu•ia bonos facilius recipere, quàm facere consuevit. Plures in eâ defecisse bon•s, quàm malo, profe•issep• chavimus. De Consid. Lib. 4. Cap. 4. Maiórne esse poterit spes nosira in Palatio, quàm ut 〈…〉 Imperator•s simus? Et ibi quid non fragile, plenúmque periculis? Et per quot pericula pervenitur ad grandius periculum? August. Conf. Lib. 8. Cap. 6. Hos erim ipsos, ques beavit, perdidit. How gloriously then doth a Ioseph, a Ionathan, a Deniel, a Mordeca•, a Nehemiah, an Hester, an Ebed-melech shine in a Kings Court?
