Funerals of a right reuerend father in God Patrick Forbes of Corse, Bishop of Aberdfne [sic]. Tou en hagiois reuenderendissimi in Christo patris, Patricii Forbesii a Corse, episcopi Abredoniensis, tumulus. A multis omnium ordinum collachrymantibus variegato opere exornatus.
A SERMON, Preached at the Funerall of the R. R. Father in GOD, PATRICKE FORBES, Late Lord Bishop of Aberdene, In the Cathedrall Church of that Dioces, the 9 of Aprill, 1635;
A SERMON, Preached At the Funeral of the R. R. Father in GOD, PATRICK FORBES, Late Lord Bishop of Aberdeen, In the Cathedral Church of that Diocese, the 9 of April, 1635;
by ROBERT BARON, Doctor and Professor of Divinitie, and one of the Ministers of GOD'S Word in the Burgh of ABERDENE. REVEL. CHAP. xiiij. VERS. 13. Blessed are the dead, which die in the LORD.
by ROBERT BARON, Doctor and Professor of Divinity, and one of the Ministers of GOD'S Word in the Burgh of ABERDEEN. REVEL. CHAP. xiiij. VERS. 13. Blessed Are the dead, which die in the LORD.
that this our present exercyse may tende to the glorie of Him that dwelleth in the Heavens, and to our benefit, who exspect one day to see His glorious, His beautifull, and louelie Countenance there.
that this our present exercise may tend to the glory of Him that dwells in the Heavens, and to our benefit, who expect one day to see His glorious, His beautiful, and lovely Countenance there.
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neyther will we follow the phantasticall conceit of Aureolus, who did vnderstand by the dead here spoken of, these who by monastical vowes haue sequestrated themselues from the world,
neither will we follow the fantastical conceit of Aureolus, who did understand by the dead Here spoken of, these who by monastical vows have sequestrated themselves from the world,
To die in the Lord, is the way not of all, but of some few, or the last part of that narrow way, which few doe finde. And to this is another way opposite, which is the way of manie :
To die in the Lord, is the Way not of all, but of Some few, or the last part of that narrow Way, which few do find. And to this is Another Way opposite, which is the Way of many:
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and if we compare this differēce with its contrarie, (for everie difference hath its contrarie) wee shall haue these three wayes of men mentioned in Scripture;
and if we compare this difference with its contrary, (for every difference hath its contrary) we shall have these three ways of men mentioned in Scripture;
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to wit, that it is a generall, yea, so general, that it includes all who haue bene before vs in the world, (those beeing excepted, whom GOD extraordinarilie hath exempted from death) and ere it be long shall actuallie include vs all, who are now in it,
to wit, that it is a general, yea, so general, that it includes all who have be before us in the world, (those being excepted, whom GOD extraordinarily hath exempted from death) and ere it be long shall actually include us all, who Are now in it,
& therefore Hormisdas the Persian, who fled frō his natiue countrey to Rome, in the dayes of Constantius the Emperor,, and who was in Rome, when Constantius, after he had overcome Magnentius, and his adherents, entered the citie in a most magnificke and triumphant manner, being asked by the Emperour, vvhat hee thought of that glorious citie,
& Therefore Hormisdas the Persian, who fled from his native country to Room, in the days of Constantius the Emperor,, and who was in Room, when Constantius, After he had overcome Magnentius, and his adherents, entered the City in a most magnific and triumphant manner, being asked by the Emperor, what he Thought of that glorious City,
and the rare monumentes hee had seene therein? wittilie replyed, checking the Emperour's pryde, that nothing which he had observed in Rome pleased him so well, as this, that the inhabitants thereof were mortall, and died as other men.
and the rare monuments he had seen therein? wittily replied, checking the Emperor's pride, that nothing which he had observed in Room pleased him so well, as this, that the inhabitants thereof were Mortal, and died as other men.
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This sight might make anie man weepe, if he would seriouslie consider that which my Text insinuateth, that the greatest part of these who are now vpon this stage,
This sighed might make any man weep, if he would seriously Consider that which my Text insinuates, that the greatest part of these who Are now upon this stage,
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For this Text attributeth Happinesse onlie to those few, who die in the Lord ; and consequentlie declareth, that all others after death are eternallie miserable.
For this Text attributeth Happiness only to those few, who die in the Lord; and consequently Declareth, that all Others After death Are eternally miserable.
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or shall depart this lyfe, is as contrarie to their doctrine of Purgatorie, as Blessednesse is to Miserie, Rest to Vexation, & Reward of good works to Punishment of sinnes :
or shall depart this life, is as contrary to their Doctrine of Purgatory, as Blessedness is to Misery, Rest to Vexation, & Reward of good works to Punishment of Sins:
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therfore they craftily labour to restrict the words to the Martyrs, affirming, that by dying in the Lord here, is vnderstood dying for the Lord: and consequentlie, that blessednesse immediatelie after death, is not ascrybed here to all the elect;
Therefore they craftily labour to restrict the words to the Martyrs, affirming, that by dying in the Lord Here, is understood dying for the Lord: and consequently, that blessedness immediately After death, is not ascribed Here to all the elect;
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This glosse may seeme the more probable, because it is followed by some Reformed Divines; by Beza in speciall, & by Piscator, in their Notes vpō this place.
This gloss may seem the more probable, Because it is followed by Some Reformed Divines; by Beza in special, & by Piscator, in their Notes upon this place.
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So sayeth Bellarmine, in his first booke, De Purgatorio, and diverse Moderne Iesuits following him. These restrictions of the particular part of this description, we doe reject;
So Saith Bellarmine, in his First book, De Purgatorio, and diverse Modern Iesuits following him. These restrictions of the particular part of this description, we do reject;
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and on the contrary, that all Gods deare children may haue their due consolation from this Heavenlie Sentence, we affirme, that the Spirit of God here speaketh of all these, who die in the estate of grace ;
and on the contrary, that all God's deer children may have their due consolation from this Heavenly Sentence, we affirm, that the Spirit of God Here speaks of all these, who die in the estate of grace;
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remembering this which the Spirit of God here telleth you, That if they die in the Lord, they shall one day bee participant of that same Kingdome, that same Robe of immortalitie, that same Banquet of Angels, which yee looke for.
remembering this which the Spirit of God Here Telleth you, That if they die in the Lord, they shall one day be participant of that same Kingdom, that same Robe of immortality, that same Banquet of Angels, which ye look for.
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Wherfore shall not the Poore eate with thee, who shall one day reygne with thee? Wherefore wilt thou not giue so much as thy olde Coat to him, who shall one day receaue the Robe of immortalitie with thee? How is he not worthie of thy Bread, who hath obtayned one and the selfe-same Baptisme with thee? or of the reliques of thy dishes, who is with thee invited to the Banquet of Angels? Be not prowde,
Wherefore shall not the Poor eat with thee, who shall one day Reign with thee? Wherefore wilt thou not give so much as thy old Coat to him, who shall one day receive the Robe of immortality with thee? How is he not worthy of thy Bred, who hath obtained one and the selfsame Baptism with thee? or of the Relics of thy Dishes, who is with thee invited to the Banquet of Angels? Be not proved,
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when by the bright appearance of the Sunne of Righteousnesse, these thinges which now are invisible, during this night of ignorance, shall be brought to light:
when by the bright appearance of the Sun of Righteousness, these things which now Are invisible, during this night of ignorance, shall be brought to Light:
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first, as for the matter it selfe, although the Martyrs haue an eminent degree of glorie in Heavē aboue manie others, which the School-men, by a barbarous word of their own devysing, call aureolam martyrum ;
First, as for the matter it self, although the Martyrs have an eminent degree of glory in Heaven above many Others, which the Schoolmen, by a barbarous word of their own devising, call aureolam Martyrs;
to wit, Causa calamitatis, the cause wherfore the calamitie cōmeth vpon the Martyr, and Causa tolerantiae, seu patientiae, the cause wherefore he willinglie doeth vndergoe and endure it.
to wit, Causa calamitatis, the cause Wherefore the calamity comes upon the Martyr, and Causa tolerantiae, seu patientiae, the cause Wherefore he willingly doth undergo and endure it.
Manie who doe not actuallie suffer death for the cause of Christ, haue in some sort both these two things, wherein the glorie & dignitie of Martyrdome chieflie consisteth:
Many who do not actually suffer death for the cause of christ, have in Some sort both these two things, wherein the glory & dignity of Martyrdom chiefly Consisteth:
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which is a thing so acceptable and gracious in the sight of God, that Hee esteemeth this a kynd of dying for His sake. And therefore Chrysostome wryting vpon these words, (ROM. 8.36.) For thy sake we are killed al the day long;
which is a thing so acceptable and gracious in the sighed of God, that He esteems this a kind of dying for His sake. And Therefore Chrysostom writing upon these words, (ROM. 8.36.) For thy sake we Are killed all the day long;
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yet God hath granted this to vs, that if wee bee readie or willing to die for Him, we may, by vertue of this our resolution and willingnesse, die everie day for Him;
yet God hath granted this to us, that if we be ready or willing to die for Him, we may, by virtue of this our resolution and willingness, die every day for Him;
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for the Lords cause ; (to wit, because it is the Lords will, and because they long to bee with Him:) and consequentlie wee may even say, in some sort, that they die for the Lord. Hence it is, that divers of the Fathers haue extēded this glorious title of Martyrdome, to those who died not for the cause of Christ,
for the lords cause; (to wit, Because it is the lords will, and Because they long to be with Him:) and consequently we may even say, in Some sort, that they die for the Lord. Hence it is, that diverse of the Father's have extended this glorious title of Martyrdom, to those who died not for the cause of christ,
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although the particle, in the Lord, be sometymes taken as all one with for the Lord, yet in phrases lyke to this, which the Apostle here vseth, such as to be in Christ, to abyde in Christ, to sleepe in Christ, or to bee asleepe in Him, it is not so taken,
although the particle, in the Lord, be sometimes taken as all one with for the Lord, yet in phrases like to this, which the Apostle Here uses, such as to be in christ, to abide in christ, to sleep in christ, or to be asleep in Him, it is not so taken,
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yea, the Iesuit, Cornelius à Lapide, speaking of these wryters, who extend the words of this text to all the godlie, sayeth, that they interpret this text plenius & planius, more playnlie, and more fullie.
yea, the Iesuit, Cornelius à Lapide, speaking of these writers, who extend the words of this text to all the godly, Saith, that they interpret this text Fuller & planius, more plainly, and more Fully.
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And as for the judgement of the best & most famous interpreters of this book, we haue manie of them for vs; (to wit, Ambrose, Primasius, Andreas Caesariensis, Beda, Richardus de Sancto-Victore, Ioachim.
And as for the judgement of the best & most famous Interpreters of this book, we have many of them for us; (to wit, Ambrose, Primasius, Andrew Caesariensis, Beda, Richardus de Sancto-Victore, Ioachim.
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but the ende everlasting lyfe? How then can they be condemned after death, to grievous and intollerable payns in Purgatorie? or what may hinder their present admission and enterance into their Masters joy? for al their sinnes are pardoned to them;
but the end everlasting life? How then can they be condemned After death, to grievous and intolerable pains in Purgatory? or what may hinder their present admission and Entrance into their Masters joy? for all their Sins Are pardoned to them;
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yea, so pardoned, that God will not remember them any more to punish them . I know our adversaries doe speak and think farre otherways of the remission of sinnes,
yea, so pardoned, that God will not Remember them any more to Punish them. I know our Adversaries do speak and think Far otherways of the remission of Sins,
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whē they are first reconciled to God, or justified in Baptisme, they get a plenarie or full remission, not onlie of their sinnes, but also of the whole punishment due vnto them:
when they Are First reconciled to God, or justified in Baptism, they get a plenary or full remission, not only of their Sins, but also of the Whole punishment due unto them:
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but in lieu thereof they must endure temporall paynes, & these most grievous, in Purgatorie, if they doe not free themselues from them by voluntarie satisfaction, or penall exercyses in this lyfe.
but in lieu thereof they must endure temporal pains, & these most grievous, in Purgatory, if they do not free themselves from them by voluntary satisfaction, or penal exercises in this life.
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And this they labour to proue, partlie because we finde in Scripture, that God, after hee hath pardoned the great and enormious offences of his servāts, hath inflicted many tymes great temporall punishmēts vpon them;
And this they labour to prove, partly Because we find in Scripture, that God, After he hath pardoned the great and enormous offences of his Servants, hath inflicted many times great temporal punishments upon them;
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It is no strange thing with our Adversaries, to affirme, that God pardoneth mortall sinnes committed after Baptisme, with a reservation of the temporall punishment, which is only a part of the punishment due vnto them, seeing they are so bold,
It is no strange thing with our Adversaries, to affirm, that God Pardoneth Mortal Sins committed After Baptism, with a reservation of the temporal punishment, which is only a part of the punishment due unto them, seeing they Are so bold,
And, which is more strange, that God, de potentia absoluta, might, if he pleased, pardon a man his mortall sinnes, and yet punish him eternallie in hell for them .
And, which is more strange, that God, de potentia Absoluta, might, if he pleased, pardon a man his Mortal Sins, and yet Punish him eternally in hell for them.
But on the contrarie we hold, & that with most sufficient warrand, both from Scripture and Antiquitie, that when GOD pardoneth our sins, he doth it not with reservation of a part of the punishment due vnto vs ex rigore justitiae ;
But on the contrary we hold, & that with most sufficient warrant, both from Scripture and Antiquity, that when GOD Pardoneth our Sins, he does it not with reservation of a part of the punishment due unto us ex Rigore justitiae;
but dischargeth all punishment of malediction, or pure revenge. As for these calamities or temporal evils, which manie tymes haue beene inflicted vpon the Elect, they cānot serue for that which our Adversaries intende;
but dischargeth all punishment of malediction, or pure revenge. As for these calamities or temporal evils, which many times have been inflicted upon the Elect, they cannot serve for that which our Adversaries intend;
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or, that the whole punishment is discharged in Baptisme, and not thereafter. For we see by experience, that infants are not fred by Baptisme from sicknesse, death,
or, that the Whole punishment is discharged in Baptism, and not thereafter. For we see by experience, that Infants Are not fred by Baptism from sickness, death,
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and consequentlie the whole temporall punishmēt is not discharged in Baptism, more than after Baptism. They answere to this, That these are not properlie punishmentes, but rather penalities, as they call them;
and consequently the Whole temporal punishment is not discharged in Baptism, more than After Baptism. They answer to this, That these Are not properly punishments, but rather penalities, as they call them;
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and vnto all these, who are not in Christ, they are most truelie and properlie punishments. Secondlie, we can easilie cloze vp this lurking-hole to our Adversaries.
and unto all these, who Are not in christ, they Are most truly and properly punishments. Secondly, we can Easily close up this lurking-hole to our Adversaries.
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For what if a mā baptized after he hath come to perfect age, haue bene before his baptism plagued by God for his by-gone actuall sinnes, with povertie, blindnesse, lamenesse, or any other grievous sicknesse;
For what if a man baptised After he hath come to perfect age, have be before his Baptism plagued by God for his bygone actual Sins, with poverty, blindness, lameness, or any other grievous sickness;
and that, for ought we know of God his dealing with men in baptisme, & in penitential reconciliation after baptisme, temporall punishment is alyke discharged in both:
and that, for ought we know of God his dealing with men in Baptism, & in penitential reconciliation After Baptism, temporal punishment is alike discharged in both:
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Wherfore, as our Adversaries do say of these penalities, or temporal miseries, vnto which the baptized are subject after baptisme, that they are not truelie and properlie punishments, (they should say, they are not punishmentes meerlie vindictiue ;
Wherefore, as our Adversaries do say of these penalities, or temporal misery's, unto which the baptised Are Subject After Baptism, that they Are not truly and properly punishments, (they should say, they Are not punishments meerlie vindictive;
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especiallie to the effect they may be conformed to Christ their head: that although they remayne after baptismall remission, yet baptismall remission is full and perfect;
especially to the Effect they may be conformed to christ their head: that although they remain After baptismal remission, yet baptismal remission is full and perfect;
after their sinnes are pardoned in penitentiall reconciliation: First, that they are not punishments meerlie vindictiue, or satisfactorie to the justice of God.
After their Sins Are pardoned in penitential reconciliation: First, that they Are not punishments meerlie vindictive, or satisfactory to the Justice of God.
Thirdlie, that although they bee inflicted after penitentiall remission, yet penitentiall remission is perfect, and no ways exposeth penitent sinners to a necessitie of suffering purgatorie-payns after this lyfe.
Thirdly, that although they be inflicted After penitential remission, yet penitential remission is perfect, and no ways exposeth penitent Sinners to a necessity of suffering purgatory-pains After this life.
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yet by vertue of penitentiall remission, and of Christs merits, which by it are applyed vnto them, they shall obtayne a totall and perfect deliverance from them in the lyfe to come,
yet by virtue of penitential remission, and of Christ merits, which by it Are applied unto them, they shall obtain a total and perfect deliverance from them in the life to come,
But blessed be God, as we are here fred from the dominion of sinne, so also are we fred frō the malediction of the punishment. And as we shall hereafter be altogether fred from sinne it selfe;
But blessed be God, as we Are Here fred from the dominion of sin, so also Are we fred from the malediction of the punishment. And as we shall hereafter be altogether fred from sin it self;
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But, to leaue this, and to come to that other argument, which our Adversaries doe bring agaynst vs, from the severe Discipline observed in the auncient Church, towards those, who had fallen into mortall sinnes after baptisme,
But, to leave this, and to come to that other argument, which our Adversaries do bring against us, from the severe Discipline observed in the ancient Church, towards those, who had fallen into Mortal Sins After Baptism,
but were imposed ordinarily before it, as means requisit for obtayning remission of the sinne it selfe, & deliverance from eternall damnation. For the Fathers gaue not absolution to sinners,
but were imposed ordinarily before it, as means requisite for obtaining remission of the sin it self, & deliverance from Eternal damnation. For the Father's gave not absolution to Sinners,
vntill such tyme, as they had accomplished penitentiall actions enjoyned: and after absolution was given, they did not anie more impose such pennance vpon them;
until such time, as they had accomplished penitential actions enjoined: and After absolution was given, they did not any more impose such penance upon them;
c-acp d n1, c-acp pns32 vhd vvn j n2 vvn: cc p-acp n1 vbds vvn, pns32 vdd xx d dc vvb d n1 p-acp pno32;
By this ye may perceaue, that the Fathers of the ancient Church believed, that in penitentiall reconciliation, there is a full discharge of the whole punishment.
By this you may perceive, that the Father's of the ancient Church believed, that in penitential reconciliation, there is a full discharge of the Whole punishment.
I know Bellarmine sayeth, that those penal exercyses which in the ancient Church preceeded absolution, were imposed ad poenam temporalem expiandam, to the end, that the penitents might be fred frō those temporall punishments, which would haue bene reserved after the remission of their sins,
I know Bellarmine Saith, that those penal exercises which in the ancient Church preceded absolution, were imposed ad poenam temporalem expiandam, to the end, that the penitents might be fred from those temporal punishments, which would have be reserved After the remission of their Sins,
for they thought, that if those penitentiall exercyses, or satisfactions, as they called them, (but not in that sense, in the which Papists now take this word) did not preceed, nothing of the punishment should bee discharged vnto the delinquents;
for they Thought, that if those penitential exercises, or satisfactions, as they called them, (but not in that sense, in the which Papists now take this word) did not precede, nothing of the punishment should be discharged unto the delinquents;
c-acp pns32 vvd, cst cs d j n2, cc n2, c-acp pns32 vvd pno32, (cc-acp xx p-acp d n1, p-acp dt r-crq njp2 av vvb d n1) vdd xx vvi, pix pp-f dt n1 vmd vbi vvn p-acp dt n2-jn;
or, which is all one, sinne is not remitted: and, consequentlie, they thought, that when satisfaction doeth not proceede, temporall punishment is not reserved.
or, which is all one, sin is not remitted: and, consequently, they Thought, that when satisfaction doth not proceed, temporal punishment is not reserved.
cc, r-crq vbz d pi, n1 vbz xx vvn: cc, av-j, pns32 vvd, cst c-crq n1 vdz xx vvi, j n1 vbz xx vvn.
In which case, say they, he cannot enter into Heaven immediately after death, (because no polluted or vnclean thing can enter into that glorious Citie) but must, for a tyme, be tormented in Purgatorie, to th'effect he may be fully cleansed from the guiltinesse of those sinnes.
In which case, say they, he cannot enter into Heaven immediately After death, (Because no polluted or unclean thing can enter into that glorious city) but must, for a time, be tormented in Purgatory, to Effect he may be Fully cleansed from the guiltiness of those Sins.
or, to vse their owne phrase, except there bee some reall change in the sinner, or some praevious disposition, whereby he is fitted, and prepared, for receaving remission.
or, to use their own phrase, except there be Some real change in the sinner, or Some previous disposition, whereby he is fitted, and prepared, for receiving remission.
cc, pc-acp vvi po32 d n1, c-acp pc-acp vbi d j n1 p-acp dt n1, cc d j n1, c-crq pns31 vbz vvn, cc vvn, p-acp vvg n1.
The second is, That those of the Elect, who die suddenlie, or in a raging Fever, can not haue this praevious disposition, which consisteth in the acts of repentance:
The second is, That those of the Elect, who die suddenly, or in a raging Fever, can not have this previous disposition, which Consisteth in the acts of Repentance:
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and consequently, they die without remission of their veniall sinnes. The third is, That they who die so, must bee purged from their guiltinesse, by suffering Purgatorie-payns.
and consequently, they die without remission of their venial Sins. The third is, That they who die so, must be purged from their guiltiness, by suffering Purgatory-pains.
For although in that Great and Mayne Iustification, whereby wee are translated from the estate of sinne, into the estate of Grace, mortall sinne is not remitted to those who are come to perfect age, without some reall and intrinsecall alteration in them,
For although in that Great and Main Justification, whereby we Are translated from the estate of sin, into the estate of Grace, Mortal sin is not remitted to those who Are come to perfect age, without Some real and intrinsical alteration in them,
p-acp cs p-acp d j cc n1 n1, c-crq pns12 vbr vvn p-acp dt n1 pp-f n1, p-acp dt n1 pp-f n1, j-jn n1 vbz xx vvn p-acp d r-crq vbr vvn p-acp j n1, p-acp d j cc vvb n1 p-acp pno32,
according to that of holy Augustine, He who made thee, without thy consent, and concurrence, doeth not justifie thee without thy consent, and concurrence.
according to that of holy Augustine, He who made thee, without thy consent, and concurrence, doth not justify thee without thy consent, and concurrence.
vvg p-acp d pp-f j np1, pns31 r-crq vvd pno21, p-acp po21 n1, cc n1, vdz xx vvi pno21 p-acp po21 n1, cc n1.
Yet it is possible, yea, verie probable, that these smaller sins are sometyms remitted by our Gracious LORD, to those who are alreadie justified, without anie praevious change, or disposition, on their part;
Yet it is possible, yea, very probable, that these smaller Sins Are sometyms remitted by our Gracious LORD, to those who Are already justified, without any previous change, or disposition, on their part;
av pn31 vbz j, uh, av j, cst d jc n2 vbr n2 vvn p-acp po12 j n1, p-acp d r-crq vbr av vvn, p-acp d j n1, cc n1, p-acp po32 n1;
First, that God, according to the fulnesse of his absolute power, might, if he pleased, remit sinnes both mortall and veniall, without anie infusion of grace,
First, that God, according to the fullness of his absolute power, might, if he pleased, remit Sins both Mortal and venial, without any infusion of grace,
ord, cst np1, vvg p-acp dt n1 pp-f po31 j n1, n1, cs pns31 vvd, vvb n2 d j-jn cc j, p-acp d n1 pp-f n1,
Secondlie, that mortall sinnes not onlie may bee, but also sometymes are remitted, without anie act of contrition, (or formall repentance, as they call it) especiallie in the case of oblivion;
Secondly, that Mortal Sins not only may be, but also sometimes Are remitted, without any act of contrition, (or formal Repentance, as they call it) especially in the case of oblivion;
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and if hee sometymes doeth show this fullnesse of his power, together with the greatnesse of his mercie, in pardoning the mortall sinnes of the Elect, without anie praevious act of contrition, when they cannot be remembered, as also in pardoning veniall sinnes without the same,
and if he sometimes doth show this fullness of his power, together with the greatness of his mercy, in pardoning the Mortal Sins of the Elect, without any previous act of contrition, when they cannot be remembered, as also in pardoning venial Sins without the same,
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and supplie it by gracious condonation, when through suddentie of their departure, or through indisposition of body & mind, they are not able to haue it? Manie things in such a case pleade for mercie and favour to the godlie man;
and supply it by gracious condonation, when through suddenty of their departure, or through indisposition of body & mind, they Are not able to have it? Many things in such a case plead for mercy and favour to the godly man;
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yea, pleade more powerfullie and effectuallie with GOD, than aspersion of holie water, Episcopall benediction, or anie other of these things, which Papists call Sacramentalia :
yea, plead more powerfully and effectually with GOD, than aspersion of holy water, Episcopal benediction, or any other of these things, which Papists call Sacramentals:
uh, vvb av-dc av-j cc av-j p-acp np1, cs n1 pp-f j n1, np1 n1, cc d n-jn pp-f d n2, r-crq njp2 vvi np2:
for by it wee habituallie detest and forsake all sinne) the prayer of the faythfull, who are then present with him, the prayer of the Church in generall, which at all tymes recommendeth to God most earnestlie those who are in distresse and danger, eyther temporall, or spirituall;
for by it we habitually detest and forsake all sin) the prayer of the faithful, who Are then present with him, the prayer of the Church in general, which At all times recommendeth to God most earnestly those who Are in distress and danger, either temporal, or spiritual;
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To these wee may adde the prayers of the godlie man himselfe, (who dieth so) by which long before death, preparing himselfe for death, hee most frequentlie and ferventlie besought the Lord, to grant vnto him a happie departure,
To these we may add the Prayers of the godly man himself, (who Dieth so) by which long before death, preparing himself for death, he most frequently and fervently besought the Lord, to grant unto him a happy departure,
For although a godlie man die suddenlie, or in a great rage, and distemper, yet who knoweth what operation the Spirit of God hath secretly vpon his departing soule immediatelie before it bee loosed from the bodie;
For although a godly man die suddenly, or in a great rage, and distemper, yet who Knoweth what operation the Spirit of God hath secretly upon his departing soul immediately before it be loosed from the body;
It may be, when hee is speachlesse, and past conference with men, that hee is then entertaining an heavenlie conference or Dialogue with Christ his Saviour:
It may be, when he is speechless, and past conference with men, that he is then entertaining an heavenly conference or Dialogue with christ his Saviour:
pn31 vmb vbi, c-crq pns31 vbz j, cc j n1 p-acp n2, cst pns31 vbz av vvg dt j n1 cc n1 p-acp np1 po31 n1:
I will not take vpon mee to determine, whether or not these of the godlie who die suddenlie, or in a raging Fever, haue anie such exercyse of prayer and repentance,
I will not take upon me to determine, whither or not these of the godly who die suddenly, or in a raging Fever, have any such exercise of prayer and Repentance,
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as our Adversaries affirme in their first Assertion, it is more than probable, that GOD granteth that benefit to al the godly before their departure, whatsoever be the manner of their death, or their carriage in death.
as our Adversaries affirm in their First Assertion, it is more than probable, that GOD grants that benefit to all the godly before their departure, whatsoever be the manner of their death, or their carriage in death.
c-acp po12 n2 vvb p-acp po32 ord n1, pn31 vbz dc cs j, cst np1 vvz d n1 p-acp d dt j p-acp po32 n1, r-crq vbb dt n1 pp-f po32 n1, cc po32 n1 p-acp n1.
For the common and receaved doctrine of the Papists themselues, anent the remission of these veniall sinnes, with which a man dieth, doeth shewe vs a fayre and easie way, to eschew that melancholious and fearfull consequent.
For the Common and received Doctrine of the Papists themselves, anent the remission of these venial Sins, with which a man Dieth, doth show us a fair and easy Way, to eschew that melancholious and fearful consequent.
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For they all (some few being excepted) affirme, that those venial sinnes from which the Elect are not fred before death, are remitted to them in the verie instant of death, or (which is all one) in that instant, in the which the soule is separated from the bodie.
For they all (Some few being excepted) affirm, that those venial Sins from which the Elect Are not fred before death, Are remitted to them in the very instant of death, or (which is all one) in that instant, in the which the soul is separated from the body.
p-acp pns32 d (d d vbg vvn) vvi, cst d j n2 p-acp r-crq dt j vbr xx vvn p-acp n1, vbr vvn p-acp pno32 p-acp dt j j-jn pp-f n1, cc (r-crq vbz d pi) p-acp d j-jn, p-acp dt r-crq dt n1 vbz vvn p-acp dt n1.
This doctrine was not onlie maintained by Alensis, Thomas, Scotus, Durandus, Almainus, and manie other auncient Schoole-men, (who indeede doe differ verie much amongst themselues, anent the meane or disposition, whereby remission of veniall sinnes is obtained, in that first instant of separation ) but also by their most famous late wryters, who haue handled this matter, partlie in their Disputes agaynst vs,
This Doctrine was not only maintained by Alensis, Thomas, Scotus, Durandus, Almainus, and many other ancient Schoolmen, (who indeed do differ very much among themselves, anent the mean or disposition, whereby remission of venial Sins is obtained, in that First instant of separation) but also by their most famous late writers, who have handled this matter, partly in their Disputes against us,
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but eternitie of blessednesse? For that which did let or impede the present entrance of the godlie man into his Masters joy, to wit, his guiltinesse of veniall sinnes, is removed by Gods gracious condonation, in the verie dissolution of his soule & his bodie, as our Adversaries affirme. And perhaps it is so:
but eternity of blessedness? For that which did let or impede the present Entrance of the godly man into his Masters joy, to wit, his guiltiness of venial Sins, is removed by God's gracious condonation, in the very dissolution of his soul & his body, as our Adversaries affirm. And perhaps it is so:
But I dare not peremptorlie affirme anie thing in a matter so secret and hid from our knowledge; (for perhaps the remission of these veniall sinnes preceedeth the moment of dissolution,
But I Dare not peremptorily affirm any thing in a matter so secret and hid from our knowledge; (for perhaps the remission of these venial Sins precedeth the moment of dissolution,
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as I haue alreadie marked) onelie I maintaine this conditionall Assertion, That if those sinnes bee remitted in the instant of death, there is no punishmēt inflicted for them after death.
as I have already marked) only I maintain this conditional Assertion, That if those Sins be remitted in the instant of death, there is no punishment inflicted for them After death.
for it is repugnant to the verie nature of Remission , and to the ordinarie conception which men haue of it, (for who would say, that the King did pardon a Traytor,
for it is repugnant to the very nature of Remission, and to the ordinary conception which men have of it, (for who would say, that the King did pardon a Traitor,
if hee did inflict vpon him all the punishment due vnto him for his treason?) as also to that notable proportion, which is betwixt our deliverance from sinne, and from those miseries, which are the consequents thereof.
if he did inflict upon him all the punishment due unto him for his treason?) as also to that notable proportion, which is betwixt our deliverance from sin, and from those misery's, which Are the consequents thereof.
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For, as I observed before, the reason wherefore men are not fully delivered in this lyfe from those punishments, or miseries, which are the consequents of sinne, is because they are not fully fred from sinne it selfe.
For, as I observed before, the reason Wherefore men Are not Fully Delivered in this life from those punishments, or misery's, which Are the consequents of sin, is Because they Are not Fully fred from sin it self.
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Now, if this be the naturall force and efficacie, or the connaturall effect, (as Suarez calleth it) of inherent righteousnesse, even when it is imperfect,
Now, if this be the natural force and efficacy, or the connatural Effect, (as Suarez calls it) of inherent righteousness, even when it is imperfect,
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or at least when it is conjoyned with originall concupiscence, the reliques of vicious acquired habites, the rebellious motions of the flesh, and manie veniall enormities, as they call them;
or At least when it is conjoined with original concupiscence, the Relics of vicious acquired habits, the rebellious motions of the Flesh, and many venial enormities, as they call them;
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I haue showne you, at great length, (and that because of the perverse opinions of our Adversaries) That to die in the LORD, is common to all the Elect. Nowe I come to that other poynt, vvhich I propounded to bee handled anent the same wordes;
I have shown you, At great length, (and that Because of the perverse opinions of our Adversaries) That to die in the LORD, is Common to all the Elect. Now I come to that other point, which I propounded to be handled anent the same words;
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to wit, That by the sinne of Adam, in whom we all sinned, and from whom wee bring with vs into this worlde originall corruption, wee are all lyable to death.
to wit, That by the sin of Adam, in whom we all sinned, and from whom we bring with us into this world original corruption, we Are all liable to death.
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For altho hee who dieth in his sinnes, hath in his sinnes the merite of both the first and second death, yet when a man is sayde to die in his sinnes, is not so much poynted at the cause of his bodilie death, (beeing now common to all flesh) as the miserable and dolefull condition wherin death findeth him, and carrieth him away.
For although he who Dieth in his Sins, hath in his Sins the merit of both the First and second death, yet when a man is said to die in his Sins, is not so much pointed At the cause of his bodily death, (being now Common to all Flesh) as the miserable and doleful condition wherein death finds him, and Carrieth him away.
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his breastes are full of milke, and his bones are moystened with marrow. And another dieth in the bitternesse of his soule, and never eateth with pleasure.
his breasts Are full of milk, and his bones Are moistened with marrow. And Another Dieth in the bitterness of his soul, and never Eateth with pleasure.
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The third thing wherein men are sayd to die, is in their sinnes. This befalleth all the vnbelievers, who die in vnbeliefe, according to that saying of our Saviour;
The third thing wherein men Are said to die, is in their Sins. This befalls all the unbelievers, who die in unbelief, according to that saying of our Saviour;
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That is, as Saynct Hierome expounds the place, in what estate a man dieth, eyther in sinne, or in righteousnesse, hee shall for ever remayne in that same estate.
That is, as Saint Jerome expounds the place, in what estate a man Dieth, either in sin, or in righteousness, he shall for ever remain in that same estate.
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The miserie of such a man is descrybed in the Evangell of Saynct IOHN, with the felicitie of those who liue and die in the true fayth of the Sonne of GOD, briefelie, in these wordes, Hee that believeth on the Sonne, hath everlasting Lyfe:
The misery of such a man is described in the Gospel of Saint JOHN, with the felicity of those who live and die in the true faith of the Son of GOD, briefly, in these words, He that Believeth on the Son, hath everlasting Life:
as Adam to them that die in Adam: but it signifieth that happie estate of a dying man, that hee is in the LORD, and consequentlie, of the number of those of whom the Apostle sayeth, There is no condemnation to those which are in CHRIST IESVS.
as Adam to them that die in Adam: but it signifies that happy estate of a dying man, that he is in the LORD, and consequently, of the number of those of whom the Apostle Saith, There is no condemnation to those which Are in CHRIST JESUS.
and in respect whereof wee are sayde heere to die in the LORD. This Union is so strange and wonderfull, that it can not bee sufficientlie expressed by anie one kynde of vnion;
and in respect whereof we Are said Here to die in the LORD. This union is so strange and wonderful, that it can not be sufficiently expressed by any one kind of Union;
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that Hee is the Head, and we are His Members: vvhereby is signified, That as the roote of the Vine, by reall influence, doeth communicate lyfe, nowrishment, and growth, vnto the branches;
that He is the Head, and we Are His Members: whereby is signified, That as the root of the Vine, by real influence, doth communicate life, nourishment, and growth, unto the branches;
making them to walke circumspectlie, and to worke out their salvation with feare and trembling. And because thinges are vnited, or joyned together, two wayes, by the vnion of influence ;
making them to walk circumspectly, and to work out their salvation with Fear and trembling. And Because things Are united, or joined together, two ways, by the Union of influence;
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to wit, eyther so that they concurre together, to make vp one totall or composed substance, (as for example, The head and the members make vp one totall substance;
to wit, either so that they concur together, to make up one total or composed substance, (as for Exampl, The head and the members make up one total substance;
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and the yron which it draweth to it selfe, are vnited together) vvhich sort of vnion is called vnio effectiva, an vnion of meere influence, or efficiencie.
and the iron which it draws to it self, Are united together) which sort of Union is called Union effectiva, an Union of mere influence, or efficiency.
and therefore they are most justlie sayde to die in the LORD. And first, as for the Vnion of Conformitie, although the Learned, speaking of that conformitie vvith CHRIST, vnto which wee are praedestinated, doe onlie mention our Conformitie with Him in Grace and Glorie ;
and Therefore they Are most justly said to die in the LORD. And First, as for the union of Conformity, although the Learned, speaking of that conformity with CHRIST, unto which we Are predestinated, do only mention our Conformity with Him in Grace and Glory;
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For, as wee resemble Him by an holie lyfe, so also by an happie and victorious death. This degree of conformitie, which the Godlie haue with CHRIST, is grounded chiefelie vpon three respectes.
For, as we resemble Him by an holy life, so also by an happy and victorious death. This degree of conformity, which the Godly have with CHRIST, is grounded chiefly upon three respects.
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For although, when that bitter Cuppe of deadlie sicknesse is presented to a Godlie man, he sometymes say with CHRIST, Father, if it bee possible, let this Cup passe from mee ;
For although, when that bitter Cup of deadly sickness is presented to a Godly man, he sometimes say with CHRIST, Father, if it be possible, let this Cup pass from me;
For, first, by reason of it, CHRIST IESVS, in that most dangerous houre, pleadeth for them most earnestlie, and effectuallie. Our necessitie doeth require this.
For, First, by reason of it, CHRIST JESUS, in that most dangerous hour, pleads for them most earnestly, and effectually. Our necessity doth require this.
and most tender affection, which made Him to ware, or bestowe, His Blood, and His Lyfe for vs ▪ can not but make Him to ware His Request for vt, in that tyme of our great neede.
and most tender affection, which made Him to ware, or bestow, His Blood, and His Life for us ▪ can not but make Him to ware His Request for vt, in that time of our great need.
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as it were, His Legacie, and declared His latter Will to His Father, sayde, concerning all the Elect, Father, I will that they also whome Thou hast given Mee, bee with Mee, &c. Hee, I say, will particularlie,
as it were, His Legacy, and declared His latter Will to His Father, said, Concerning all the Elect, Father, I will that they also whom Thou hast given Me, be with Me, etc. He, I say, will particularly,
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for everie one of them, at the houre of their death, say, Father, it is My will, that this My Servant, whom Thou hast given Mee, bee with Me where I am, that hee may beholde that Glorie which Thou hast given Mee. Secondlie;
for every one of them, At the hour of their death, say, Father, it is My will, that this My Servant, whom Thou hast given Me, be with Me where I am, that he may behold that Glory which Thou hast given Me. Secondly;
or rather, as Peter calleth them, Words of aeternall Lyfe. He sayth to them, as Hee sayde to the poenitent Thiefe, To day shalt thou bee with Mee in Paradyse.
or rather, as Peter calls them, Words of Eternal Life. He say to them, as He said to the penitent Thief, To day shalt thou be with Me in Paradise.
that by it yee may attayne vnto aeternall Glorie, and Happinesse• and as He sayd to Iacob, when hee was going downe to Aegypt, Feare not to goe downe to Aegypt,
that by it ye may attain unto Eternal Glory, and Happinesse• and as He said to Iacob, when he was going down to Egypt, fear not to go down to Egypt,
These, and the lyke comforts, Christ Iesus, by the inward and secret language, or testimonie of His Spirit, doeth communicate vnto manie of His Servantes •pon their death-beds ▪ but whether or not He doeth communicate them vnto all the Elect, without exception, I dare not determine,
These, and the like comforts, christ Iesus, by the inward and secret language, or testimony of His Spirit, doth communicate unto many of His Servants •pon their deathbeds ▪ but whither or not He doth communicate them unto all the Elect, without exception, I Dare not determine,
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yea, so strengthened, that all the Powers of Hell can not make them to die in that fearfull sinne of Desparation. For GOD, vvho is not deficient in thinges necessarie for our naturall lyfe, and much lesse in thinges necessarie for our spirituall estate, hath givē vs this sweet promise, I will never leaue thee, nor forsake thee: and consequentlie, deoth ever conserue in His owne Children, such a measure of Fayth and Hope, as is sufficient for salvation. Thirdlie;
yea, so strengthened, that all the Powers of Hell can not make them to die in that fearful sin of Desperation. For GOD, who is not deficient in things necessary for our natural life, and much less in things necessary for our spiritual estate, hath given us this sweet promise, I will never leave thee, nor forsake thee: and consequently, deoth ever conserve in His own Children, such a measure of Faith and Hope, as is sufficient for salvation. Thirdly;
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as it were, to breathe out their soules into His Bosome; (for this is the last sute of a departing Saynct, LORD IESVS, receaue my spirit ) so Hee also, in regard of this vnion, granteth their desire:
as it were, to breathe out their Souls into His Bosom; (for this is the last suit of a departing Saint, LORD JESUS, receive my Spirit) so He also, in regard of this Union, grants their desire:
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and to him, Beholde thy Mother. Howe much more shall mee rejoyce, when CHRIST, bringing our soules into GOD'S Chamber of Praesence, shall say to GOD, Ecce Filii Tui, Beholde thy Children ;
and to him, Behold thy Mother. How much more shall me rejoice, when CHRIST, bringing our Souls into GOD'S Chamber of Presence, shall say to GOD, Ecce Sons Tui, Behold thy Children;
and, in speciall, that vnion, whereby the Godlie are vnited with Christ, as members of his mysticall bodie, and branches ingrafted in him, not onlie continueth,
and, in special, that Union, whereby the Godly Are united with christ, as members of his mystical body, and branches ingrafted in him, not only Continueth,
Happie are these, then, who count all thinges but dung, that they may gaine Christ, and that they may be found in him, &c. For with MARIE they haue chosen that good part, which shall not be taken away from them.
Happy Are these, then, who count all things but dung, that they may gain christ, and that they may be found in him, etc. For with MARRY they have chosen that good part, which shall not be taken away from them.
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Moreover, the indissolubilitie & aeternitie of that vnion, which the Godlie haue with Christ, maketh the vnion, which they haue amongst themselues, perpetuall, and indissoluble, by death.
Moreover, the indissolubility & eternity of that Union, which the Godly have with christ, makes the Union, which they have among themselves, perpetual, and indissoluble, by death.
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But if it be otherwayes, death, and that judgement which followeth thereafter, shall so divide you, that yee shall never haue a joyfull meeting together agayne.
But if it be otherways, death, and that judgement which follows thereafter, shall so divide you, that ye shall never have a joyful meeting together again.
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so there is companie, without comfort: yea, those who were companions in sinne, when they meet together there, they salute each other with mutuall execrations,
so there is company, without Comfort: yea, those who were Sodales in sin, when they meet together there, they salute each other with mutual execrations,
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Secondlie, consider for your vse, how sweete an effect this our vnion with Christ produceth, seeing by vertue of it we spirituallie liue, both in death, and after death.
Secondly, Consider for your use, how sweet an Effect this our Union with christ Produceth, seeing by virtue of it we spiritually live, both in death, and After death.
and if the eyes of his vnderstāding had bene enlightened, that he might haue known what is the hope of our calling, and the riches of the glorie of GODS inheritance in the Saincts ;
and if the eyes of his understanding had be enlightened, that he might have known what is the hope of our calling, and the riches of the glory of GOD'S inheritance in the Saints;
that is, if he had known, that GOD, the Father of our LORD IESVS CHRIST, according to his aboundant mercie, hath begotten all these who are true•lie and indeed citizens of this Citie, in spem vivam; vnto a lyuelie hope, (that is, in spem vitae ▪ vnto the hope of lyfe, as Ierome expoundeth it;
that is, if he had known, that GOD, the Father of our LORD JESUS CHRIST, according to his abundant mercy, hath begotten all these who Are true•lie and indeed Citizens of this city, in spem vivam; unto a lively hope, (that is, in spem vitae ▪ unto the hope of life, as Jerome expoundeth it;
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or in spem vitae aetern•, vnto the hope of aeternall lyfe, as Augustine readeth it) and to an inheritance incorruptible, and vndefiled, and which fadeth not away, reserved in Heaven for vs:
or in spem vitae aetern•, unto the hope of Eternal life, as Augustine readeth it) and to an inheritance incorruptible, and undefiled, and which fades not away, reserved in Heaven for us:
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if he, I say, had knowne this singular praerogatiue of the citizens of heavenlie Hierusalem, he would haue thought the glorie of Rome, and of all other cities in the world, to be basenesse, in comparison of it:
if he, I say, had known this singular prerogative of the Citizens of heavenly Jerusalem, he would have Thought the glory of Room, and of all other cities in the world, to be baseness, in comparison of it:
O how excellent and happie a thing it is to a man then to haue NONLATINALPHABET, boldnesse with God to speake what he pleaseth, and to propound all his sutes;
O how excellent and happy a thing it is to a man then to have, boldness with God to speak what he Pleases, and to propound all his suits;
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in the handling whereof, I intend not to fall out in a Theologicall discourse, concerning that most noble and divine operation of our soule, wherein our Summum bonū consisteth:
in the handling whereof, I intend not to fallen out in a Theological discourse, Concerning that most noble and divine operation of our soul, wherein our Summum bonū Consisteth:
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Secondlie, the greatest part of Christians, haue ever believed, that the blessednesse, which we shall then attaine vnto, consisteth in the vision and fruition of the glorious essence of GOD, which the Schoole-men call visionem DEI per essentiam. This is evidentlie revealed vnto vs in diverse places of Scripture.
Secondly, the greatest part of Christians, have ever believed, that the blessedness, which we shall then attain unto, Consisteth in the vision and fruition of the glorious essence of GOD, which the Schoolmen call visionem DEI per essentiam. This is evidently revealed unto us in diverse places of Scripture.
For our Saviour promiseth this, as a reward to the pure in heart, that they shall see God. And Paul telleth vs, that this vision of God shall be a cleare, immediate,
For our Saviour promises this, as a reward to the pure in heart, that they shall see God. And Paul Telleth us, that this vision of God shall be a clear, immediate,
For he sayeth, that we who now see God through a glasse, darklie, shall then see him face to face. And Sainct Iohn lykewyse sayeth, that when he shall appeare, we shall see him as he is.
For he Saith, that we who now see God through a glass, darkly, shall then see him face to face. And Saint John likewise Saith, that when he shall appear, we shall see him as he is.
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for none of them ever denyed this, except some fewe Greeke Fathers, following Chrysostome, who in diverse places of his workes affirmeth, that God his infinite essence can not be seene by anie created or finite vnderstanding.
for none of them ever denied this, except Some few Greek Father's, following Chrysostom, who in diverse places of his works Affirmeth, that God his infinite essence can not be seen by any created or finite understanding.
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that the Godlie, when they are dissolved, are with Christ, and in Paradyse. Lykewyse, that they are not there sleeping, but haue vse of their vnderstāding, we may clearlie see by the parable of Dives & Lazarus, by the Storie of Christs transfiguration, in the which we reade, that Moses and Eliah talked with Christ;
that the Godly, when they Are dissolved, Are with christ, and in Paradise. Likewise, that they Are not there sleeping, but have use of their understanding, we may clearly see by the parable of Dives & Lazarus, by the Story of Christ transfiguration, in the which we read, that Moses and Elijah talked with christ;
Herefore the Fathers constantlie taught, that the souls of men, when they are separated from their bodies, doe remember of the things which they did vpon earth :
Therefore the Father's constantly taught, that the Souls of men, when they Are separated from their bodies, do Remember of the things which they did upon earth:
but keeped in one place, and in one estate, and condition, with the wicked, not being as yet so much as assured of that glorie, which shall be revealed in them ;
but keeped in one place, and in one estate, and condition, with the wicked, not being as yet so much as assured of that glory, which shall be revealed in them;
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yea, manie of them affirme, that they are with Christ, that they reygne with him, and, that they, in some sort, see Gods face. This is also clearly revealed in Scripture;
yea, many of them affirm, that they Are with christ, that they Reign with him, and, that they, in Some sort, see God's face. This is also clearly revealed in Scripture;
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and telleth vs, that when wee are absent from the bodie, we are present with the Lord. Christ also sayde to the poenitent Thiefe, To day shalt thou bee with mee in Paradyse :
and Telleth us, that when we Are absent from the body, we Are present with the Lord. christ also said to the penitent Thief, To day shalt thou be with me in Paradise:
yet some Fathers, who lived in the third and fourth age of the Church, to wit, Origen, Lactantius, Hilarie, Ambrose, Ruffinus, and Ierome, believed, that there shall be a generall Purgatione of all souls, by fyre, at the day of Iudgement;
yet Some Father's, who lived in the third and fourth age of the Church, to wit, Origen, Lactantius, Hillary, Ambrose, Ruffinus, and Jerome, believed, that there shall be a general Purgation of all Souls, by fire, At the day of Judgement;
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and, that none shall bee free of it, (except Christ, who is the Righteousnesse of GOD ) no, not the blessed and glorious Virgine Marie. This opinion is not nowe mantayned by anie:
and, that none shall be free of it, (except christ, who is the Righteousness of GOD) no, not the blessed and glorious Virgae marry. This opinion is not now maintained by any:
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but hee knew no matter, or cause, of this Purgation, except the guiltinesse of these smaller sinnes, which are called veniall: for hee dreamed not of that imperfect remission of mortall sinnes committed after Baptisme, which Papists doe now holde,
but he knew no matter, or cause, of this Purgation, except the guiltiness of these smaller Sins, which Are called venial: for he dreamed not of that imperfect remission of Mortal Sins committed After Baptism, which Papists do now hold,
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It is true indeed, these who after Baptisme, or after their first justification, doe fall backe, into grievous sinnes, haue not so easie accesse vnto the Throne of Grace, for obtayning Mercie, as they had before, (which, I thinke, moved the Ancient Church, to enjoyne such hard pennance to these, who after they were baptized, fell into great sinnes) as also,
It is true indeed, these who After Baptism, or After their First justification, do fallen back, into grievous Sins, have not so easy access unto the Throne of Grace, for obtaining Mercy, as they had before, (which, I think, moved the Ancient Church, to enjoin such hard penance to these, who After they were baptised, fell into great Sins) as also,
But this will never proue such a reservation of temporall punishment to bee inflicted in Purgatorie, in case of not satisfaction by poenall exercyses in this lyfe, as our Adversaries doe mayntayne.
But this will never prove such a reservation of temporal punishment to be inflicted in Purgatory, in case of not satisfaction by penally exercises in this life, as our Adversaries do maintain.
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Fiftlie, it is certayne, that the glorie and happinesse, which the dead, who haue died in the Lord, shal haue after the generall judgement, shall be greater extensivè, in extention, nor it is now;
Fiftly, it is certain, that the glory and happiness, which the dead, who have died in the Lord, shall have After the general judgement, shall be greater extensivè, in extension, nor it is now;
and that because it shall be extended, or communicated, to their bodies also. But whether or not it shall be intensivè greater, after the generall judgement;
and that Because it shall be extended, or communicated, to their bodies also. But whither or not it shall be intensivè greater, After the general judgement;
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For manie of the Ancients , and some judicious and orthodoxe Divines , doe thinke, that although they are now with Christ, in the companie or fellowship of the blessed Angels,
For many of the Ancients, and Some judicious and orthodox Divines, do think, that although they Are now with christ, in the company or fellowship of the blessed Angels,
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yet they haue not attayned, as yet, vnto that consummate, and accomplished happinesse, which consisteth in the vision, or immediate sight of God's glorious essence :
yet they have not attained, as yet, unto that consummate, and accomplished happiness, which Consisteth in the vision, or immediate sighed of God's glorious essence:
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and which the Schoole-men call beatitudinem essentialem, essentiall happinesse : or if they haue attayned vnto it, yet they haue not attayned to the perfection,
and which the Schoolmen call beatitudinem essentialem, essential happiness: or if they have attained unto it, yet they have not attained to the perfection,
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or the fulnesse of that joyfull and blessed sight, which they shall haue hereafter. Others boldlie affirme, that they haue alreadie gotten a full sight of God's glorious essence;
or the fullness of that joyful and blessed sighed, which they shall have hereafter. Others boldly affirm, that they have already got a full sighed of God's glorious essence;
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and of diverse places in Scripture, which seeme to favour it; (for wee reade in Scripture, that wee shall bee satisfied with the lykenesse of God, when we awake ;
and of diverse places in Scripture, which seem to favour it; (for we read in Scripture, that we shall be satisfied with the likeness of God, when we awake;
that is, at the ende of the worlde, and shall then receaue their hyre, that the Crowne of Righteousnesse shall be given that day to all these who loue the Lord's appearing;
that is, At the end of the world, and shall then receive their hire, that the Crown of Righteousness shall be given that day to all these who love the Lord's appearing;
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Iudicious and learned Calvine, who also inclined more to the first opinion, condemneth their foolish rashnesse, who prye too narrowlie into this secret;
Judicious and learned Calvin, who also inclined more to the First opinion, Condemneth their foolish rashness, who pry too narrowly into this secret;
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And, truelie, it is sufficient for our comfort, and encowragement agaynst Death; as also for that Christian, and cowragious desire of death, which we ought to haue;
And, truly, it is sufficient for our Comfort, and encouragement against Death; as also for that Christian, and courageous desire of death, which we ought to have;
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and which made DAVID to say, Lord, what is man, that thou art myndfull of him? and the sonne of man, that thou visitest him? It must bee a most delightfull thing,
and which made DAVID to say, Lord, what is man, that thou art mindful of him? and the son of man, that thou visitest him? It must be a most delightful thing,
and with our great LORD and Master, our kynde Saviour, CHRIST IESUS, who loved vs, and gaue Himselfe for vs. What joye, I pray you, shall wee haue there, in beholding Him, who died,
and with our great LORD and Master, our kind Saviour, CHRIST IESUS, who loved us, and gave Himself for us What joy, I pray you, shall we have there, in beholding Him, who died,
although it bee not so full, and perfect, as it shall bee after the generall judgement? How joyfullie shall wee then say with DAVID, A day in thy Courts, is better than a thousand:
although it be not so full, and perfect, as it shall be After the general judgement? How joyfully shall we then say with DAVID, A day in thy Courts, is better than a thousand:
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or rather, as the Queene of Sheba sayde, Beholde, the halfe was not tolde vs: the glorious honour of thy Majestie infinitelie exceedeth the same which wee heard.
or rather, as the Queen of Sheba said, Behold, the half was not told us: the glorious honour of thy Majesty infinitely exceeds the same which we herd.
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This doctrine, concerning the felicitie, vnto which the Godlie doe attayne, when their soules are separated from their bodies, affordeth manie profitable lessons,
This Doctrine, Concerning the felicity, unto which the Godly do attain, when their Souls Are separated from their bodies, affords many profitable Lessons,
to wit ▪ in respect of that inaesteemable benefite of the remission of their sinnes , in respect of these supernaturall vertues, wherewith they are endewed,
to wit ▪ in respect of that inaesteemable benefit of the remission of their Sins, in respect of these supernatural Virtues, wherewith they Are endued,
yet this their happinesse, is nothing in comparison of that exceeding great reward , or of that farre more exceeding and aeternall weyght of glorie , which they get after this lyfe.
yet this their happiness, is nothing in comparison of that exceeding great reward, or of that Far more exceeding and Eternal weight of glory, which they get After this life.
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and, on the other part, to that plenarie, or full deliverance, from all these evils, which they obtayne by death, wee shall finde, that wee haue more than reason, to say with Solon, and in the words of the Poet,
and, on the other part, to that plenary, or full deliverance, from all these evils, which they obtain by death, we shall find, that we have more than reason, to say with Solon, and in the words of the Poet,
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and Paul telleth vs, that all the Godlie haue a longing, or desire, yea, a vehement desire, of that glorie and happinesse, which is begun immediatelie after death,
and Paul Telleth us, that all the Godly have a longing, or desire, yea, a vehement desire, of that glory and happiness, which is begun immediately After death,
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and sayde, Nunc dimittis. For the onlie thing which detayned him in this lyfe, or made him willing to bee detayned in it, was the desire hee had to see Christ :
and said, Nunc Dimittis. For the only thing which detained him in this life, or made him willing to be detained in it, was the desire he had to see christ:
and, therefore, having gotten his desire, hee was most willing to depart . Some agayne of them haue desiderium mortis ligatum & impeditum, a vehement desire of death,
and, Therefore, having got his desire, he was most willing to depart. some again of them have desiderium mortis ligatum & impeditum, a vehement desire of death,
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Last of all, there are some of the Godlie, who although they labour earnestlie, to get their affection on thinges aboue, yet they finde, to their exceeding great griefe, that they are still so affected with the loue of this lyfe,
Last of all, there Are Some of the Godly, who although they labour earnestly, to get their affection on things above, yet they find, to their exceeding great grief, that they Are still so affected with the love of this life,
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and the thinges which they enjoye heere, that they can not attayne to that vehement longing for a better lyfe, that cowragious and Heroicke desire of death, which other Godlie men and women haue.
and the things which they enjoy Here, that they can not attain to that vehement longing for a better life, that courageous and Heroic desire of death, which other Godly men and women have.
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Neverthelesse, seeing Paul generallie affirmeth, that all they who haue receaved the first fruites of the Spirit, groane within themselues, wayting for the accomplishment of their adoption, and willing to be absent from the bodie, that they may bee present with the LORD, wee may verie well say, that even they haue vehemens desiderium mortis, & coelestis beatitudinis.
Nevertheless, seeing Paul generally Affirmeth, that all they who have received the First fruits of the Spirit, groan within themselves, waiting for the accomplishment of their adoption, and willing to be absent from the body, that they may be present with the LORD, we may very well say, that even they have Violent desiderium mortis, & coelestis beatitudinis.
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For the terminus ad quem of their change, or the estate vnto which they shall bee changed, is an estate of remedilesse miserie, easelesse paine, & endlesse death.
For the terminus ad Whom of their change, or the estate unto which they shall be changed, is an estate of remediless misery, easeless pain, & endless death.
For some of them are acting a Tragoedie vpon the Stage of this worlde; that is, they spende all their dayes in povertie, dishonour, and manie other miseries.
For Some of them Are acting a Tragedy upon the Stage of this world; that is, they spend all their days in poverty, dishonour, and many other misery's.
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and, therefore, their estate, and condition in this lyfe, is called by BERNARD, via aerumnosa ad mortem, a miserable and sorrowfull way vnto aeternall death.
and, Therefore, their estate, and condition in this life, is called by BERNARD, via aerumnosa ad mortem, a miserable and sorrowful Way unto Eternal death.
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to wit, the estate or condition of these who haue aboundance of worldlie thinges, and yet not beeing contented therewith, doe continuallie vexe themselues with anxious care,
to wit, the estate or condition of these who have abundance of worldly things, and yet not being contented therewith, do continually vex themselves with anxious care,
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Last of all, yee see here, how wyse a choyse they make, who with MOSES, choose rather to suffer affliction with the Children of GOD, having respect vnto the recompence of rewarde, than to enjoye the pleasures of sinne, which last but for a season :
Last of all, ye see Here, how wise a choice they make, who with MOSES, choose rather to suffer affliction with the Children of GOD, having respect unto the recompense of reward, than to enjoy the pleasures of sin, which last but for a season:
and therefore are called by Bernard, momētaneae dulcedines & horariae suavitates : that is, such delights, such sweetnes of earthly objects, as last but for an houre ;
and Therefore Are called by Bernard, momētaneae dulcedines & horariae suavitates: that is, such delights, such sweetness of earthly objects, as last but for an hour;
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This is Hee, whom the souldiours, by way of derision, cloathed with Purple, and crowned with Thornes, &c. Having gone through my Text, I now apply my selfe, and my Text both, to this present Text, which lyeth before vs:
This is He, whom the Soldiers, by Way of derision, clothed with Purple, and crowned with Thorns, etc. Having gone through my Text, I now apply my self, and my Text both, to this present Text, which lies before us:
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I meane, the dead halfe of our late most worthie, and Reverend, and now most blessed Praelate, whom death hath not destroyed, but divided into two halfs, or parts;
I mean, the dead half of our late most worthy, and Reverend, and now most blessed Prelate, whom death hath not destroyed, but divided into two halfs, or parts;
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This bodie was the receptacle ingentis & generosi animi, of a great and generous mynde. It was hospitium, the lodging house of a mightie, and most actiue spirit.
This body was the receptacle ingentis & generosi animi, of a great and generous mind. It was hospitium, the lodging house of a mighty, and most active Spirit.
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Secondlie, hee must preach powerfullie, and prudentlie, dividing the word aright, which (as this Father there sayeth) is not a thing incident to a small or base spirit.
Secondly, he must preach powerfully, and prudently, dividing the word aright, which (as this Father there Saith) is not a thing incident to a small or base Spirit.
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For, first, his singular pietie kythed in this, that although he was an Honourable Baron, and of great respect in this Countrey, yet hee was so taken, yea, so ravished,
For, First, his singular piety kithed in this, that although he was an Honourable Baron, and of great respect in this Country, yet he was so taken, yea, so ravished,
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For, howe learned, how pertinent, how plausible, and how powerfull a Preacher hee was, I appeale to all your memories, who oft tymes heard him with delight,
For, how learned, how pertinent, how plausible, and how powerful a Preacher he was, I appeal to all your memories, who oft times herd him with delight,
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they can not be expressed, or declared vnto you, but by a particular induction, or enumeration of his laudable actes, which, truelie, I dare not vndertake;
they can not be expressed, or declared unto you, but by a particular induction, or enumeration of his laudable acts, which, truly, I Dare not undertake;
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For this cause then, as Timantes the Painter, to expresse the greatnesse of a Cyclop - Giant, in a little table, paynted the Satyres beside him, measuring his thumbe with a wand:
For this cause then, as Timantes the Painter, to express the greatness of a Cyclop - Giant, in a little table, painted the Satires beside him, measuring his thumb with a wand:
so to expresse in some sort, the greatnesse of his worth, which hee kythed in the administration of that weyghtie Charge, wherevnto he was called, I shall onlie measure his thumbe, and point at one effect of his wyse, and happie Governement;
so to express in Some sort, the greatness of his worth, which he kithed in the administration of that weighty Charge, whereunto he was called, I shall only measure his thumb, and point At one Effect of his wise, and happy Government;
vnto subsequent ages, by able and well qualified men. Two thinges were requisite for this; to wit, convenient mayntaynance of Pastors, and increase of knowledge in the studie of Divinitie.
unto subsequent ages, by able and well qualified men. Two things were requisite for this; to wit, convenient maintenance of Pastors, and increase of knowledge in the study of Divinity.
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Mayntaynance, lest good and able men should want good Places, or Benefices; and increase of knowledge, lest good Places should want able and good men to occupie, and fill them.
Maintenance, lest good and able men should want good Places, or Benefices; and increase of knowledge, lest good Places should want able and good men to occupy, and fill them.
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and partlie after hee had contracted sicknesse, hee fought by his letters, authoritie, and moyen: which were ever much regarded by the best of this Kingdome.
and partly After he had contracted sickness, he fought by his letters, Authority, and moyen: which were ever much regarded by the best of this Kingdom.
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to wit, that hee might finish his course with joye, and that in the houre of death hee might finde in his owne soule the answere of a good conscience towardes GOD.
to wit, that he might finish his course with joy, and that in the hour of death he might find in his own soul the answer of a good conscience towards GOD.
For to omit manie particulars, which I might relate concerning the happinesse, and tranquillitie of his death, this one thing I will saye, that I never sawe anie meete approaching death, with such vndaunted cowrage, such Christian confidence,
For to omit many particulars, which I might relate Concerning the happiness, and tranquillity of his death, this one thing I will say, that I never saw any meet approaching death, with such undaunted courage, such Christian confidence,
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but, as SENECA wittilie sayth, they forget these stout speaches, when death draweth nigh ▪ That noble and valorous Earle, ROBERT DEVEREUX, Earle of ESSEX, who suffred in the yeare 1601 for his rebellion,
but, as SENECCA wittily say, they forget these stout Speeches, when death draws High ▪ That noble and valorous Earl, ROBERT DEVEREUX, Earl of ESSEX, who suffered in the year 1601 for his rebellion,
and died verie Christianlie, as Historicians report, being desired by the Pastors, who were present at his execution, to laye aside all feare of death;
and died very Christianly, as Historicians report, being desired by the Pastors, who were present At his execution, to say aside all Fear of death;
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But our worthie Prelate was so wonderfullie assisted, and strengthened by the Spirit of GOD, agaynst the terrours of death, that in all these conflictes,
But our worthy Prelate was so wonderfully assisted, and strengthened by the Spirit of GOD, against the terrors of death, that in all these conflicts,
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and wrastlinges, which in his bodie hee had with death, hee seemed rather to bee a spectator, than an actor. And this his more than ordinarie carriage continued still with him,
and wrestlings, which in his body he had with death, he seemed rather to be a spectator, than an actor. And this his more than ordinary carriage continued still with him,
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but impious) but as Metellus Macedonicus sayde of the same man, to his sonnes, when they were going to his Buriall, Goe, my sonnes, and celebrate his Exequies;
but impious) but as Metellus Macedonicus said of the same man, to his Sons, when they were going to his Burial, Go, my Sons, and celebrate his Exequies;
A SERMON, Preached at the Funerall of the R. R. Father in GOD, PATRICKE FORBES, Late Lord Bishop of ABERDENE, In the speciall Church of the Citie of ABERDENE, called Saynct Nicolas, the xij of Aprill, 1635. By WILLIAM GUILD, Doctor of Divinitie, Chaplane to his Majestie,
A SERMON, Preached At the Funeral of the R. R. Father in GOD, PATRICK FORBES, Late Lord Bishop of ABERDEEN, In the special Church of the city of ABERDEEN, called Saint Nicolas, the xij of April, 1635. By WILLIAM GUILD, Doctor of Divinity, Chaplane to his Majesty,
THese words (dearly beloved in our Lord and Saviour) which I haue read in your present audience, according to the opinion of some, are the words of Prayse; and of others, are the words of Petition. Of Prayse ▪ olde Simeon in them having now gotten the performance of that Promise made vnto him, That hee should not see Death, till hee saw the LORD'S Anoynted :
THese words (dearly Beloved in our Lord and Saviour) which I have read in your present audience, according to the opinion of Some, Are the words of Praise; and of Others, Are the words of Petition. Of Praise ▪ old Simeon in them having now got the performance of that Promise made unto him, That he should not see Death, till he saw the LORD'S Anointed:
and acknowledgeth, That now Hee was letting him depart i• peace; for his eyes (according to His word of promise made vnto him) had seene his Salvation.
and acknowledgeth, That now He was letting him depart i• peace; for his eyes (according to His word of promise made unto him) had seen his Salvation.
wherein now having gotten in his lyfe-tyme a sight of his promised and longed-for Saviour, whyle Hee was presented in the Temple, he desireth now a peaceable and happie departure;
wherein now having got in his lifetime a sighed of his promised and longed-for Saviour, while He was presented in the Temple, he Desires now a peaceable and happy departure;
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In which Text we haue to consider, 1. That there is a Departure out of this lyfe: 2. That this is commō to the Servants of GOD, aswel as to the wicked;
In which Text we have to Consider, 1. That there is a Departure out of this life: 2. That this is Common to the Servants of GOD, aswell as to the wicked;
Therefore sayeth the Psalmist, (without anie exception) What man liveth, and shall not see death? For we haue here no continuing citie, (sayeth S. Paul ) and our juorney is from the wombe to the worme, carried in the swift chariot of tyme, vpon the two restlesse wheeles of motion and mutation, till we arriue at that innes in ende, wherein wee shall say to corruption, Thou art our Father; and to the worme, thou art our brother and our sister.
Therefore Saith the Psalmist, (without any exception) What man lives, and shall not see death? For we have Here no Continuing City, (Saith S. Paul) and our juorney is from the womb to the worm, carried in the swift chariot of time, upon the two restless wheels of motion and mutation, till we arrive At that Inns in end, wherein we shall say to corruption, Thou art our Father; and to the worm, thou art our brother and our sister.
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And as wee were made of the earth, and liue on it, so wee shall returne to it, to rest in it, till wee ryse from it, age still wearing vs, sicknesse preparing, death arresting, the graue expecting,
And as we were made of the earth, and live on it, so we shall return to it, to rest in it, till we rise from it, age still wearing us, sickness preparing, death arresting, the graven expecting,
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& the wormes at last welcomming vs. Therefore well may it be saide of all as it was wittilie saide to a Grammarian, that tho hee could decline a nowne in everie case, yet death can not bee by any declined in no case. WHENCE WEE LEARNE;
& the worms At last welcoming us Therefore well may it be said of all as it was wittily said to a Grammarian, that though he could decline a noun in every case, yet death can not be by any declined in no case. WHENCE we LEARN;
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Therefore the rememberance of our departure should ever bee before our eyes, and a daylie preparation for the same should ever be our practise, praying with Moses, Lord teach vs to number our dayes, that wee may applye our heartes vnto wisedome ;
Therefore the remembrance of our departure should ever be before our eyes, and a daily preparation for the same should ever be our practice, praying with Moses, Lord teach us to number our days, that we may apply our hearts unto Wisdom;
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Which moved Abraham to make a buriall place his first possession in the promised land, and Ioseph of Arimathea to haue his tombe in his garden of pleasure.
Which moved Abraham to make a burial place his First possession in the promised land, and Ioseph of Arimathea to have his tomb in his garden of pleasure.
Nothing being more powerfull than this daylie rememberance, to kill sin, quell pryd, quench concupiscence, convince auarice, confound luxurie, abate vaine-glorie,
Nothing being more powerful than this daily remembrance, to kill since, quell pryd, quench concupiscence, convince avarice, confound luxury, abate vainglory,
Seeing we must depart from hence, and that wee know not how soone, (as the Lord sayde vnto Abraham, Exi de terra tua ) we be in lykemanner charged to goe out of this earthlie tabarnacle, let vs forecast with our selues,
Seeing we must depart from hence, and that we know not how soon, (as the Lord said unto Abraham, Exit de terra tua) we be in lykemanner charged to go out of this earthly Tabernacle, let us forecast with our selves,
yet let vs not grudge with our lot, but possesse our Soules with patience, & remember, that our tyme of bearing the crosse after our Saviour, is but short;
yet let us not grudge with our lot, but possess our Souls with patience, & Remember, that our time of bearing the cross After our Saviour, is but short;
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the Canaanite shal no more be in the land, the rod of the wicked shall be no more vpon the backe of the righteous, the godlie shall no more sowe in teares;
the Canaanite shall no more be in the land, the rod of the wicked shall be no more upon the back of the righteous, the godly shall no more sow in tears;
and shall not see death? for which cause wee see that this is ever the common clausule of that record of the lyues of all those worthies from Adam to Noah, Gen. 5. [ and •ee died. ] Howsoever,
and shall not see death? for which cause we see that this is ever the Common clausule of that record of the lives of all those worthies from Adam to Noah, Gen. 5. [ and •ee died. ] Howsoever,
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then, that Abraham bee commended for fayth, Isaac for pietie, Iacob for integritie, Ioseph for chastitie, Moses for meeknesse, Samuell for vprightnesse, David for zeale ▪ Salomon for wisdome,
then, that Abraham be commended for faith, Isaac for piety, Iacob for integrity, Ioseph for chastity, Moses for meekness, Samuel for uprightness, David for zeal ▪ Solomon for Wisdom,
The reasons of which the Lords doing, are, 1. For the manifestation of his trueth, in that threatening of Adam, and all his posteritie, Dust thou art, and to dust thou shalt returne : 2. For declaration of his power, 1. over sinne, which brought in death, wherein Gods wonderfull power is seene, that hee maketh death which sinne brought in, vtterlie to abolish sinne which bred and brought in the same:
The Reasons of which the lords doing, Are, 1. For the manifestation of his truth, in that threatening of Adam, and all his posterity, Dust thou art, and to dust thou shalt return: 2. For declaration of his power, 1. over sin, which brought in death, wherein God's wonderful power is seen, that he makes death which sin brought in, utterly to Abolah sin which bred and brought in the same:
Next, hereby the Lord declareth his power over death (as well as formerlie, over sinne by death) that altho death seeme so to prevaile over the Godlie,
Next, hereby the Lord Declareth his power over death (as well as formerly, over sin by death) that although death seem so to prevail over the Godly,
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As also, the power of our good GOD shall appeare yet more wonderfull, when in the resurrection, death and the graue shall render vp the bodies of his elect,
As also, the power of our good GOD shall appear yet more wonderful, when in the resurrection, death and the graven shall render up the bodies of his elect,
It is ad certamen, and that by the strugling with the feare thereof, and overcomming the same, the strength and power of fayth may appeare, the fortitude of patience,
It is ad certamen, and that by the struggling with the Fear thereof, and overcoming the same, the strength and power of faith may appear, the fortitude of patience,
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Therefore sayth that holie Ancient, Si enim parva virtus esset fidei quae perdilectionem operatur, mortis metum vincere non esset tanta martyrum gloria,
Therefore say that holy Ancient, Si enim parva virtus esset fidei Quae perdilectionem operatur, mortis metum vincere non esset tanta Martyrs gloria,
nec diceret Dominus, majorem hac charitatē nemo habet quam ut animam suam ponat pro amicis suis, nequaquā ergo pro justitia in morte subeunda vel contemnenda landaretur praecipua patientia, si mortis non esset magna multum { que } dura molestia, cujus timorem qui vincit ex fide, magnā ipsius fidei comparat gloriam justam { que } mercedem.
nec diceret Dominus, majorem hac charitatē nemo habet quam ut animam suam ponat Pro amicis suis, nequaquā ergo Pro justitia in morte subeunda vel contemnenda landaretur Principal patientia, si mortis non esset Magna multum { que } dura molestia, cujus timorem qui vincit ex fide, magnā Himself fidei Comparat gloriam justam { que } mercedem.
and our sicklie groanes and dead rattle at last, beeing but the sound of the jaylours key (as it was opening the prison doore.) Death doeth then to the Godlie,
and our sickly groans and dead rattle At last, being but the found of the jailer key (as it was opening the prison door.) Death doth then to the Godly,
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or as the fyre of that fornace wherein the three children were casten, did onelie burne the fetters wherwith they wer bound, without harming themselues;
or as the fire of that furnace wherein the three children were casten, did only burn the fetters wherewith they were bound, without harming themselves;
As Pharao's Butler then was glad at the ende of the three dayes, to go• out of prison ▪ and comfortable was the incomming of the jaylour to him for his liberation;
As Pharao's Butler then was glad At the end of the three days, to go• out of prison ▪ and comfortable was the incoming of the jailer to him for his liberation;
so whe• the few and evill dayes of the pilgrimage, and the imprisoment of the Lords servāts in their bodies, is at an ende, O how joyfull is the comming of the messenger of death vnto them!
so whe• the few and evil days of the pilgrimage, and the imprisonment of the lords Servants in their bodies, is At an end, Oh how joyful is the coming of the Messenger of death unto them!
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for as the wicked man dying, may say vnto death, as Ahab sayd to Eliah, Hast thou found mee, O myne enemie? and trembleth (lyke Felix ) at the hearing of the same;
for as the wicked man dying, may say unto death, as Ahab said to Elijah, Hast thou found me, Oh mine enemy? and Trembleth (like Felix) At the hearing of the same;
and captivitie, we see how farre we should be from the loue of this lyfe, being the tyme onelie of such a painfull imprisonment, such a languishing labour,
and captivity, we see how Far we should be from the love of this life, being the time only of such a painful imprisonment, such a languishing labour,
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and having an hourlie and circular necessitie of such frayle things to support the pillars thereof, whose foundation is in the dust, which is nourished by dust,
and having an hourly and circular necessity of such frail things to support the pillars thereof, whose Foundation is in the dust, which is nourished by dust,
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besides, who can recount the losses and crosses, the cares and calamities, disquyetings & discontentments, with the miseries & mutabilities that are incident to this mortall and momentarie lyfe;
beside, who can recount the losses and Crosses, the Cares and calamities, disquyetings & discontentments, with the misery's & Mutabilities that Are incident to this Mortal and momentary life;
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a weavers shittle, which passeth ▪ a traveller, who posteth; the fatte of lambes which consumeth; a shepheards tent, which f•itteth; a fraile ship, which floateth; a dreame, without soliditie; a thought, for celeritie; a hyrelings tyme, for miserie:
a weavers shittle, which passes ▪ a traveller, who posteth; the fat of Lambs which consumeth; a shepherds tent, which f•itteth; a frail ship, which floateth; a dream, without solidity; a Thought, for celerity; a hirelings time, for misery:
Wherein to be then, is not to liue, but to be daylie dying, thoughts tossing the mynde, cares torturing the heart, paines pinching the bodie, pensiuenesse possessing the soule, feares fretting, crosses consuming, and death at last consummating.
Wherein to be then, is not to live, but to be daily dying, thoughts tossing the mind, Cares torturing the heart, pains pinching the body, pensiveness possessing the soul, fears fretting, Crosses consuming, and death At last consummating.
O then (as sayeth Moses) That men were wyse, a•d would consider their latter ende, and would thinke on the worlds vanitie, to despyse it; lyfes frayltie, to contemne it; deaths certayntie, to expect i•; judgements severitie, to prevent it; hells miserie, to avoyde it;
Oh then (as Saith Moses) That men were wise, a•d would Consider their latter end, and would think on the world's vanity, to despise it; life's frailty, to contemn it; death's certainty, to expect i•; Judgments severity, to prevent it; Hells misery, to avoid it;
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an annalysing, & not an annihilating, In qua potius miseria Christiani, quam ipse Christianus moritur. Therefore the same is not to be feared by them who die,
an annalysing, & not an annihilating, In qua potius Miseria Christians, quam ipse Christian moritur. Therefore the same is not to be feared by them who die,
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nor yet excessiuelie deplored by vs who surviue, praemit•untur enim, & non amittuntur; oriuntur potius quam moriuntur, eorum { que } funera sunt iis maxim• foenera.
nor yet excessively deplored by us who survive, praemit•untur enim, & non amittuntur; oriuntur potius quam moriuntur, Their { que } funera sunt iis maxim• foenera.
and at the sight of that blessed Brydegroome, (as at Elizabeth's hearing of the blessed virgines salutation the Baptist did) how doeth that soule spring and leape for joye? O with what joyefull acclamations also doe these glorious spirits welcome the triumphant soule that is victorious over the enemies of Gods glorie,
and At the sighed of that blessed Bridegroom, (as At Elizabeth's hearing of the blessed Virgins salutation the Baptist did) how doth that soul spring and leap for joy? O with what joyful acclamations also do these glorious spirits welcome the triumphant soul that is victorious over the enemies of God's glory,
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and man's good, and who so rejoyce at the conversion of a sinner, much more shall they not at the coronation of a Saynct, assumed vp to heaven, associate to the Patriarches, made equall with the Angels, and conformed to Christ?
and Man's good, and who so rejoice At the conversion of a sinner, much more shall they not At the coronation of a Saint, assumed up to heaven, associate to the Patriarchs, made equal with the Angels, and conformed to christ?
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therefore, sayeth the Prophet, There is no peace to the wicked (sayeth my GOD.) But on the contrary, Marke the Godlie, and the vpright man, (sayeth the Psalmist) For the ende of that man is peace:
Therefore, Saith the Prophet, There is no peace to the wicked (Saith my GOD.) But on the contrary, Mark the Godly, and the upright man, (Saith the Psalmist) For the end of that man is peace:
for according to his soules estate, (as sayth Isaias ) hee entereth into peace; and according to his bodie, he resteth in the graue, as a sweet sleeping bed:
for according to his Souls estate, (as say Isaiah) he entereth into peace; and according to his body, he rests in the graven, as a sweet sleeping Bed:
both which the Apostls joyne as inseparable in their salutations [ grace and peace: ] therefore sayth the Prophet of them, The way of peace they haue not knowne,
both which the Apostls join as inseparable in their salutations [ grace and peace: ] Therefore say the Prophet of them, The Way of peace they have not known,
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wherefore they shall be in death, as Balthassar was in his agonie, seeing nothing but their guiltie conscience wryting bitter things against them; sorrowing for their sinnes bygone;
Wherefore they shall be in death, as Belshazzar was in his agony, seeing nothing but their guilty conscience writing bitter things against them; sorrowing for their Sins bygone;
O dreadfull perplexitie, when feare is so on everie syde ▪ a wrathfull judge aboue, vnquenchable flames beneath, a gnawing worme within, a dreadfull dittie before, fearfull fiends about,
O dreadful perplexity, when Fear is so on every side ▪ a wrathful judge above, unquenchable flames beneath, a gnawing worm within, a dreadful ditty before, fearful fiends about,
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1. Seeing then, that this is onlie the priviledge of Gods servantes, to depart in peace, let not Satan's slaues, in their senselesse securitie, clayme or expect the same:
1. Seeing then, that this is only the privilege of God's Servants, to depart in peace, let not Satan's slaves, in their senseless security, claim or expect the same:
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and thy impenitencie so great? Or as the Lord sayth to the wicked, What hast thou to doe, to take my Covenant of peace in thy mouth, & that thou shouldest expect to die the death of the righteous, who wilt not liue the lyfe of the righteous? Seeing that, Qui in vita moritur per viti•, certò in morte transire oportet ad aeterna supplicia?
and thy impenitency so great? Or as the Lord say to the wicked, What hast thou to do, to take my Covenant of peace in thy Mouth, & that thou Shouldst expect to die the death of the righteous, who wilt not live the life of the righteous? Seeing that, Qui in vita moritur per viti•, certò in morte transire oportet ad aeterna supplicia?
For this were not to die in peace, but perplexitie, and in the fitt of such a pani• feare as over-tooke Balthasser, and by which ▪ their godlesse and groundlesse assertion, whereby lyke the scorpion tailes of those locusts in the Revelation, they stryke with the terrour of torment poore simple soules, Gods mercie is marred, CHRISTS merit maimed, his trueth belyed, his death debased, his sufferings stained,
For this were not to die in peace, but perplexity, and in the fit of such a pani• Fear as overtook Balthasser, and by which ▪ their godless and groundless assertion, whereby like the scorpion tails of those Locusts in the Revelation, they strike with the terror of torment poor simple Souls, God's mercy is marred, CHRIST merit maimed, his truth belied, his death debased, his sufferings stained,
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and therein making merchandise, not of doues, but of mens soules, (as is fore-tolde of them) being better seene (as one sayeth) in the golden number of actuall receat,
and therein making merchandise, not of Dove, but of men's Souls, (as is foretold of them) being better seen (as one Saith) in the golden number of actual receat,
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Out of these thinges also which haue bene formerlie spoken, to wit, that the death of Gods servants, is a peaceable departure out of the prison of this bodie,
Out of these things also which have be formerly spoken, to wit, that the death of God's Servants, is a peaceable departure out of the prison of this body,
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and miseries of this world, wee may consider these three things in the same; to wit, the 1 necessitie of their death; 2. The facilitie ; and 3. The felicitie thereof. Necessitie, which maketh resolution; facilitie; which giveth consolation; and felicitie, which causeth appetition.
and misery's of this world, we may Consider these three things in the same; to wit, the 1 necessity of their death; 2. The facility; and 3. The felicity thereof. Necessity, which makes resolution; facility; which gives consolation; and felicity, which Causes appetition.
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the passion of mortalitie, being so beaten backe with the impression of aeternitie, that the soule is so farre from slackenesse to goe foorth, (as Lot was out of Sodom ) as on the contrarie, it hasteth to bee in that place, where it may truelie say with the disciples, Bonum est nobis esse hic :
the passion of mortality, being so beaten back with the impression of eternity, that the soul is so Far from slackness to go forth, (as Lot was out of Sodom) as on the contrary, it hastes to be in that place, where it may truly say with the Disciples, Bonum est nobis esse hic:
And as willinglie they lay downe the bodie, when death commeth for them, as Peter did his shackels wherof he was vnloosed, when the Angell came to bring him out of prison.
And as willingly they lay down the body, when death comes for them, as Peter did his shackles whereof he was unloosed, when the Angel Come to bring him out of prison.
Hence it is called in Scripture, onelie a falling asleep, a giving vp the Ghost, a gathering to our fathers, a laying downe of this earthlie tabernacle,
Hence it is called in Scripture, only a falling asleep, a giving up the Ghost, a gathering to our Father's, a laying down of this earthly tabernacle,
and highlie advanced to a heavenlie preferment, where all losses are recompenced, all wants supplied, all crosses removed, all teares wiped away, all promises performed, and all happinesse procured;
and highly advanced to a heavenly preferment, where all losses Are recompensed, all Wants supplied, all Crosses removed, all tears wiped away, all promises performed, and all happiness procured;
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when that eternall Sabbath commeth, and joyefull jubile approacheth, when the Lambes Bryde shall enter into that marriage Chamber, to sight most specious, in rowme most spacious, and in beautie most glorious;
when that Eternal Sabbath comes, and joyful jubilee Approaches, when the Lambs Bride shall enter into that marriage Chamber, to sighed most specious, in room most spacious, and in beauty most glorious;
never to bee terminated, impossible to be determinated: where securitie is with safetie; peace, with all plentie; light, with all libertie; rest, with all rejoycing; and tranquillitie, with all felicitie:
never to be terminated, impossible to be determinated: where security is with safety; peace, with all plenty; Light, with all liberty; rest, with all rejoicing; and tranquillity, with all felicity:
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where youth flowrisheth, that never fadeth; health continueth, which never altereth; beautie lasteth, which never blasteth; loue aboundeth, which never abateth;
where youth flowrisheth, that never fades; health Continueth, which never altereth; beauty lasteth, which never blasteth; love Aboundeth, which never abateth;
and (with olde Simeon here, and the Apostle) earnestlie desire the approach thereof, saying with the Psalmist, Bring my soule out of prison, O Lord, that I may prayse thy Name.
and (with old Simeon Here, and the Apostle) earnestly desire the approach thereof, saying with the Psalmist, Bring my soul out of prison, Oh Lord, that I may praise thy Name.
manie things giving vp their last worke at death, which make the godlie with the Apostle to crye out in life, Who shall delyver mee from this bodie of death? For then Satan giveth his last assault, sinne leaveth her temptation; the world its allurement; corruption, its repyning; the conscience, its accusing; the bodie, its painfull toyle; and men their hurtfull injuring:
many things giving up their last work At death, which make the godly with the Apostle to cry out in life, Who shall deliver me from this body of death? For then Satan gives his last assault, sin Leaveth her temptation; the world its allurement; corruption, its repining; the conscience, its accusing; the body, its painful toil; and men their hurtful injuring:
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now in its purified substance, is not so much thrust by deaths hand out of the bodie, (as Lot was out of Sodom by the Angell) as it goeth foorth joyefullie (lyke Noah out of the Arke) and is pulled into that coelestiall Mansion, by the hand of God,
now in its purified substance, is not so much thrust by death's hand out of the body, (as Lot was out of Sodom by the Angel) as it Goes forth joyefullie (like Noah out of the Ark) and is pulled into that celestial Mansion, by the hand of God,
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The last thing which this Text offereth to our consideration, is the reason of this wish of olde Simeon, or what it is that maketh the death of the godlie, to bee peaceable, & consequentlie so appetible;
The last thing which this Text Offereth to our consideration, is the reason of this wish of old Simeon, or what it is that makes the death of the godly, to be peaceable, & consequently so appetible;
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as hee is lykewyse called so by the Prophet ( Isai. 52.10.) and so clearlie distinguished from all others, who in Scripture were styled by the name of Saviours.
as he is likewise called so by the Prophet (Isaiah 52.10.) and so clearly distinguished from all Others, who in Scripture were styled by the name of Saviors.
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but that with the eye of fayth also, which is speciall and proper onelie to the elect, hee sawe this blessed Babe to bee that salvation, preordayned and appoynted by the LORD ▪ promised,
but that with the eye of faith also, which is special and proper only to the elect, he saw this blessed Babe to be that salvation, preordained and appointed by the LORD ▪ promised,
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In that it is formerlie sayde, that this just and devote man, Simeon, wayted for the consolation of Israell, & had it revealed vnto him, by the holy Ghost, that before hee sawe death, hee should see the LORD'S Anoynted :
In that it is formerly said, that this just and devote man, Simeon, waited for the consolation of Israel, & had it revealed unto him, by the holy Ghost, that before he saw death, he should see the LORD'S Anointed:
and now that his longing is satisfied, and that promise which was made vnto him (as hee confesseth) is fulfilled, wee see, that as the Godlie hunger and thirst speciallie after spirituall things,
and now that his longing is satisfied, and that promise which was made unto him (as he Confesses) is fulfilled, we see, that as the Godly hunger and thirst specially After spiritual things,
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when wilt thou comfort mee? and with the holie Patriarches ▪ (as the Apostle showeth) as hee had embraced the promise thereof spirituallie, which was made vnto him there anent;
when wilt thou Comfort me? and with the holy Patriarchs ▪ (as the Apostle Showeth) as he had embraced the promise thereof spiritually, which was made unto him there anent;
and accordinglie acknowledgeth joyfullie, that his eyes now did see the Lords salvation. And so the Lords promise is performed, his longing satisfied, and his wayting accomplished.
and accordingly acknowledgeth joyfully, that his eyes now did see the lords salvation. And so the lords promise is performed, his longing satisfied, and his waiting accomplished.
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& rest assured that he is myndfull of vs, and his owne promises; and in his owne good & fitte tyme will come vnto vs for our joye, and will make no tarrying.
& rest assured that he is mindful of us, and his own promises; and in his own good & fit time will come unto us for our joy, and will make no tarrying.
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This therefore is the right arte of dying well, to get true fayth, and to fix the eye thereof (as the people in the wildernesse did) vpon that true brasen Serpent, CHRIST IESUS, the Lord of lyfe.
This Therefore is the right art of dying well, to get true faith, and to fix the eye thereof (as the people in the Wilderness did) upon that true brazen Serpent, CHRIST IESUS, the Lord of life.
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& getting a sight of IESUS CHRIST, standing at the right hand of his Father, readie to receaue thee, thy departure shall bee most calme and comfortable;
& getting a sighed of IESUS CHRIST, standing At the right hand of his Father, ready to receive thee, thy departure shall be most Cam and comfortable;
and thy sinnes being silenced by him who is this salvation spoken of, thou shalt heare nothing but the sweet voyce of that blood of sprinkling, which speaketh better things nor the blood of Abell ;
and thy Sins being silenced by him who is this salvation spoken of, thou shalt hear nothing but the sweet voice of that blood of sprinkling, which speaks better things nor the blood of Abel;
therefore in death they never get a sight of this salvation of the Lords, nor haue they anie assurance, that hee who is the Saviour of the world, shall bee a Saviour to them:
Therefore in death they never get a sighed of this salvation of the lords, nor have they any assurance, that he who is the Saviour of the world, shall be a Saviour to them:
then they begin to heare the clamours of their accusing conscience, to see the vglie shape of their sinfull soules, the dreadfull aspect of their haynous sinnes, the wrathfull face of the angrie Iudge;
then they begin to hear the clamours of their accusing conscience, to see the ugly shape of their sinful Souls, the dreadful aspect of their heinous Sins, the wrathful face of the angry Judge;
Heaven closed aboue, to debarre them, as Adam was from the tree of lyfe; and hell opened beneath, to swallow them, as the earth was to swallow vp Korah :
Heaven closed above, to debar them, as Adam was from the tree of life; and hell opened beneath, to swallow them, as the earth was to swallow up Korah:
the wrath of GOD, that never shall bee appeased, most furious to astonish them ▪ and the infernall fiendes, who attende, to terrifie, and cruellie to torture them.
the wrath of GOD, that never shall be appeased, most furious to astonish them ▪ and the infernal fiends, who attend, to terrify, and cruelly to torture them.
Hence the sting of death shall torment them; the rememberance of judgement, perplexe them; the gulfe of despare, (without hope or helpe) swallowe them;
Hence the sting of death shall torment them; the remembrance of judgement, perplex them; the gulf of despair, (without hope or help) swallow them;
their agonizing anguish, for miserie present, and their trembling terrours, for the tormentes to come? being justlie thus served, as they haue deserved:
their agonising anguish, for misery present, and their trembling terrors, for the torments to come? being justly thus served, as they have deserved:
and re-uniting, to be a faggot in hell fire, shall be much more dolefull and dolorous) no comfort from Heaven, nor earth; the Creator, nor the creature; but matter of confusion.
and Reuniting, to be a faggot in hell fire, shall be much more doleful and dolorous) no Comfort from Heaven, nor earth; the Creator, nor the creature; but matter of confusion.
the bewitching loue whereof, hath made manie to make ship-wracke of a good conscience, and clogged their hearts so to the earth, that it hath debarred them for ever from the joyes of Heaven. Eeven this is the way;
the bewitching love whereof, hath made many to make shipwreck of a good conscience, and clogged their hearts so to the earth, that it hath debarred them for ever from the Joys of Heaven. Even this is the Way;
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and that which dazeleth the eyes of the wicked, with the glorie of them, (wherewith Satan would haue tempted our SAVIOUR) will appeare vnto thee, but as they are;
and that which dazzleth the eyes of the wicked, with the glory of them, (wherewith Satan would have tempted our SAVIOUR) will appear unto thee, but as they Are;
and wilt say rather with old Simeon, Let thy servant depart in peace, from seeing farther here, in respect of that sweet sight of thy salvation, which I haue gotten by grace,
and wilt say rather with old Simeon, Let thy servant depart in peace, from seeing farther Here, in respect of that sweet sighed of thy salvation, which I have got by grace,
5. If this was such joy to old Simeon, to see Christ Iesus, a poore Babe, in the estate of humilitie, that hee desired to depart in peace, O what joye is it and shall be, to His Sayncts, to see Him as He now is, in the estate of Glorie? not (as then) vpon earth, but nowe in Heaven;
5. If this was such joy to old Simeon, to see christ Iesus, a poor Babe, in the estate of humility, that he desired to depart in peace, Oh what joy is it and shall be, to His Saints, to see Him as He now is, in the estate of Glory? not (as then) upon earth, but now in Heaven;
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Old Iaakob was so ravished with joye, when hee saw Ioseph in Aegypt, that almost with the verie lyke words he cryed out with olde Simeon, Now let me die, since I haue seene thy face.
Old Jacob was so ravished with joy, when he saw Ioseph in Egypt, that almost with the very like words he cried out with old Simeon, Now let me die, since I have seen thy face.
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O, how shall they shyne, then, who in all aeternitie shall see Him face to face, vpon that heavenlie Mountayne? Or if those servantes of Salomons were pronounced blessed, who stood before him, and heard his wisdome;
Oh, how shall they shine, then, who in all eternity shall see Him face to face, upon that heavenly Mountain? Or if those Servants of Solomon's were pronounced blessed, who stood before him, and herd his Wisdom;
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how much more blessed shall His servantes and sonnes bee, who is greater than Salomon, who in those Coelestiall Mansions stall stand before Him, heare Him, see Him,
how much more blessed shall His Servants and Sons be, who is greater than Solomon, who in those Celestial Mansions stall stand before Him, hear Him, see Him,
Having thus expounded this Text, I made choyse thereof in this Funerall Commemoration of the la•e Right Reverend Praelate, our most worthi• Diocesane, and Ordinarie, for these respects: 1. Two days before his happie departure, having an earnest desire to participate of the blessed Communion, with vs his Clergie, Ministers of Aberden•, and ordinarie Assessors;
Having thus expounded this Text, I made choice thereof in this Funeral Commemoration of the la•e Right Reverend Prelate, our most worthi• Diocesan, and Ordinary, for these respects: 1. Two days before his happy departure, having an earnest desire to participate of the blessed Communion, with us his Clergy, Ministers of Aberden•, and ordinary Assessors;
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when, most devotelie, hee with vs had receaved that blessed Pledge of his Salvation, there was read vnto him thereafter this portion of holie Scripture:
when, most devotelie, he with us had received that blessed Pledge of his Salvation, there was read unto him thereafter this portion of holy Scripture:
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This being then the portion of Scripture which was read, & whereof he so tooke holde before his death, I haue now made choyse of at this tyme, after his death, to expound.
This being then the portion of Scripture which was read, & whereof he so took hold before his death, I have now made choice of At this time, After his death, to expound.
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Next, with this Text, and him who vttered these words, to wit, olde Simeon, this Reverende late Praelate most fitly in these things is found to symbolize: 1. Simeon was an old man;
Next, with this Text, and him who uttered these words, to wit, old Simeon, this Reverend late Prelate most fitly in these things is found to symbolise: 1. Simeon was an old man;
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and so was this worthie Praelate, as Paull willeth a Bishop to bee, of good report, even amongst those that were without ▪ and of a singular both great respect and good report amongst them that were within, both in Church and Policie. 4. Simeon was a Priest in the Iewish Church;
and so was this worthy Prelate, as Paul wills a Bishop to be, of good report, even among those that were without ▪ and of a singular both great respect and good report among them that were within, both in Church and Policy. 4. Simeon was a Priest in the Jewish Church;
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advanced to that top of Eminencie, for his lyfe and learning ▪ worth & wisdome, godlinesse and gravitie. 5. Simeon now stricken in age ▪ having gotten a sight of the LORD'S Salvation, desired to depart in peace ;
advanced to that top of Eminency, for his life and learning ▪ worth & Wisdom, godliness and gravity. 5. Simeon now stricken in age ▪ having got a sighed of the LORD'S Salvation, desired to depart in peace;
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at last having finished his course with joye, hee desired lykewyse to depart in peace, and be with his LORD. Of whose blamelesse lyfe, sound literature, vigilant care, sober conversation, good behaviour, hospitall heart, (all relucent Vertues requisite in a Bishop) besides his kyndnesse and cowrage, prudence and patience, worth and other Vertues, rare partes, and just prayses;
At last having finished his course with joy, he desired likewise to depart in peace, and be with his LORD. Of whose blameless life, found literature, vigilant care, Sobrium Conversation, good behaviour, hospital heart, (all relucent Virtues requisite in a Bishop) beside his kindness and courage, prudence and patience, worth and other Virtues, rare parts, and just praises;
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and that my Speach seeme not to wrong, by a ruder rehearsall, and needlesse tautologie, what so truelie & worthilie hath beene alreadie spoken, I can not but abruptlie ende;
and that my Speech seem not to wrong, by a Ruder rehearsal, and needless tautology, what so truly & worthily hath been already spoken, I can not but abruptly end;
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deploring the losse which both Church and Common-wealth sustayneth in him ▪ who (as yee all knowe) was borne honourablie, lived amongst vs piouslie, preached the Trueth powerfullie, mayntayned the same couragiouslie, ruled in this Church prudentlie, died at last most comfortablie,
deploring the loss which both Church and Commonwealth sustaineth in him ▪ who (as ye all know) was born honourably, lived among us piously, preached the Truth powerfully, maintained the same courageously, ruled in this Church prudently, died At last most comfortably,
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I. THe Introduction. Our purpose, n. 1. Intention of Gods Spirit here. The dignitie of the high Priests garments, n. 2. II. The first part. Of the plate, or holie crowne.
I THe Introduction. Our purpose, n. 1. Intention of God's Spirit Here. The dignity of the high Priests garments, n. 2. II The First part. Of the plate, or holy crown.
What it was, n. 1. What signifieth a crowne, n. 2. What signified this crowne of Priesthood ▪ n. 3. The crowne of Christians, n. 4. The crowne of Christian Bishops, n. 5. The Pope his crowne touched, n. 6. III. The second principall part. The Inscription, HOLINESSE TO THE LORD.
What it was, n. 1. What signifies a crown, n. 2. What signified this crown of Priesthood ▪ n. 3. The crown of Christians, n. 4. The crown of Christian Bishops, n. 5. The Pope his crown touched, n. 6. III. The second principal part. The Inscription, HOLINESS TO THE LORD.
What is HOLINESSE, n. 1. HOLINESSE essentiallie belongeth to God, n. 2. His Holinesse substantiall, n. 3. Dependence of our holinesse from it, n. 4. The infinitnesse of it, n. 5. His goodnesse admired, in beholding our impuritie, n. 6. V. The second branch. How Holinesse belongeth to God, in respect of his wayes.
What is HOLINESS, n. 1. HOLINESS essentially belongeth to God, n. 2. His Holiness substantial, n. 3. Dependence of our holiness from it, n. 4. The infiniteness of it, n. 5. His Goodness admired, in beholding our impurity, n. 6. V. The second branch. How Holiness belongeth to God, in respect of his ways.
nor for anie ende whatsoever, n. 2. The third degree, Impossible it is for Him eyther to will or doe evill, n. 3. The fourth degree. Hee hateth vnholinesse,
nor for any end whatsoever, n. 2. The third degree, Impossible it is for Him either to will or doe evil, n. 3. The fourth degree. He hates unholiness,
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and that infinitelie, n. 4. Praedetermination to evill, contrarie to His Holinesse, n. 5. Evasions of the praedeterminants, rejected, n. 6. The objection taken from Gods concurrence, answered first, n. 7. The second answere, n. 8. The argument from giving power to sinne,
and that infinitely, n. 4. Predetermination to evil, contrary to His Holiness, n. 5. Evasions of the praedeterminants, rejected, n. 6. The objection taken from God's concurrence, answered First, n. 7. The second answer, n. 8. The argument from giving power to sin,
and from permission thereof, answered, n. 9. Our evill is from our selues, n. 10. VI. The third branch. HOLINESSE belongeth to God, in respect of all that pertayne to Him.
and from permission thereof, answered, n. 9. Our evil is from our selves, n. 10. VI. The third branch. HOLINESS belongeth to God, in respect of all that pertain to Him.
The whole world His holie Temple, n. 1. Man a more holie Temple, n. 2. Man's holinesse at his creation, n. 3. His holinesse in his restauration, n. 4. Great necessitie of holinesse now in all men, n. 5. Our defect herein lamented, n. 6. The Holinesse of the Priest,
The Whole world His holy Temple, n. 1. Man a more holy Temple, n. 2. Man's holiness At his creation, n. 3. His holiness in his restauration, n. 4. Great necessity of holiness now in all men, n. 5. Our defect herein lamented, n. 6. The Holiness of the Priest,
Reasons of his renewed prayse, n. 1. His judgement, n. 2. Learning ▪ n. 3. Prudence, n. 4. His eloquence, n. 5. His magnanimitie, n. 6. His holinesse in advancing Gods glorie, n. 7. His care to advance Learning, n. 8. His care of planting Churches, n. 9. His integritie, n. 10. His holinesse in private lyfe and death, n. 11. The Conclusion, n. 12.
Reasons of his renewed praise, n. 1. His judgement, n. 2. Learning ▪ n. 3. Prudence, n. 4. His eloquence, n. 5. His magnanimity, n. 6. His holiness in advancing God's glory, n. 7. His care to advance Learning, n. 8. His care of planting Churches, n. 9. His integrity, n. 10. His holiness in private life and death, n. 11. The Conclusion, n. 12.
The holie Prophet Moses, in praeceeding verses, in this now read, and in some following after, setteth downe the direction of GOD, concerning the Holie Vestments of Aaron, and his sonnes, who were to succeed him in the Office of the high Priest. Glorious were those Vestments ;
The holy Prophet Moses, in preceding Verses, in this now read, and in Some following After, sets down the direction of GOD, Concerning the Holy Vestments of Aaron, and his Sons, who were to succeed him in the Office of the high Priest. Glorious were those Vestments;
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highlie esteemed, and most carefullie kept by the Iewes, as you may see at length in Iosephus. Whence Iesus, the sonne of Syrach, speaking of this, ( Eccles. 45.7.) sayth, that God beautified or blessed the high Priest, with comely Ornaments;
highly esteemed, and most carefully kept by the Iewes, as you may see At length in Iosephus. Whence Iesus, the son of Sirach, speaking of this, (Eccles. 45.7.) say, that God beautified or blessed the high Priest, with comely Ornament;
which was, 1. of the incompable excellencies of Christ Iesus, that great high Priest for ever, who is the ende of the Lawe, adorned with all perfections, whereby hee is to GOD most acceptable,
which was, 1. of the incompable excellencies of christ Iesus, that great high Priest for ever, who is the end of the Law, adorned with all perfections, whereby he is to GOD most acceptable,
and most venerable to vs. 2. Of the excellencie required in those of that place, whether vnder the Law, or vnder the Gospell ; which challengeth greater perfection.
and most venerable to us 2. Of the excellency required in those of that place, whither under the Law, or under the Gospel; which Challengeth greater perfection.
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That (sayeth Beda) which outwardlie did shyne in the Ornamentes of the Priestlie Vestmentes, should inwardly be deeplie seated in the mynds of our Priestes; being spirituallie vnderstood;
That (Saith Beda) which outwardly did shine in the Ornament of the Priestly Vestments, should inwardly be deeply seated in the minds of our Priests; being spiritually understood;
and should outwardlie shyne glorious in their actions, aboue the ordinarie vertues of the faythfull. It is not anough for them, to be lyke vnto other men, though good:
and should outwardly shine glorious in their actions, above the ordinary Virtues of the faithful. It is not enough for them, to be like unto other men, though good:
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since even by his excellencie scarce can hee drawe people to a mediocritie of vertue. The Christian Church hath thought it good, to enjoyne her Priestes, even an outward habit,
since even by his excellency scarce can he draw people to a mediocrity of virtue. The Christian Church hath Thought it good, to enjoin her Priests, even an outward habit,
Let the Priests be cloathed with Salvation; and the Sayncts shall shout for joye. PSAL. cxxxij. 16. In the wordes which I haue read, a singular piece of this holie Vestment is commanded to be made;
Let the Priests be clothed with Salvation; and the Saints shall shout for joy. PSALM cxxxij. 16. In the words which I have read, a singular piece of this holy Vestment is commanded to be made;
to wit, the plate of the holie Crowne, having this inscription, HOLINESSE TO THE LORD. Let vs consider, 1. The Crowne it selfe: 2. The inscription of it.
to wit, the plate of the holy Crown, having this inscription, HOLINESS TO THE LORD. Let us Consider, 1. The Crown it self: 2. The inscription of it.
The accomplishment of this commandement heere concerning it, is set down, EXOD. xxxix. 30. And they made the plate of the holie Crowne of pure golde, & wrote thereon a wryting lyke to the ingraving of a signet, HOLINESSE TO THE LORD. SO LEVIT. viij. 9. And hee put the Mitre on his head:
The accomplishment of this Commandment Here Concerning it, is Set down, EXOD. xxxix. 30. And they made the plate of the holy Crown of pure gold, & wrote thereon a writing like to the engraving of a signet, HOLINESS TO THE LORD. SO LEVIT. viij. 9. And he put the Mitre on his head:
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also vpon the Mitre, even vpon his fore-front, did he put the golden plate, the holie Crowne, which the Lord commanded Moses. ECCLESIAST. xlv. 12. He set a crowne of gold vpon the mitre, wherein was ingraven HOLINESSE;
also upon the Mitre, even upon his forefront, did he put the golden plate, the holy Crown, which the Lord commanded Moses. ECCLESIATEST. xlv. 12. He Set a crown of gold upon the mitre, wherein was engraven HOLINESS;
an ornament of honour, a costlie worke, the desire of the eyes, goodlie and beautifull. Here it is called a plate of golde, EXOD. 29. a crowne of holinsse, NONLATINALPHABET.
an ornament of honour, a costly work, the desire of the eyes, goodly and beautiful. Here it is called a plate of gold, EXOD. 29. a crown of holinsse,.
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It was, as it were, a semi-circle, from the one eare, to the other, vpon the fore-front of the mitre, tied behind with a blew lace, EXOD. xxviij. 37. And thou shalt put it on a blew lace, that it may be vpon the mitre:
It was, as it were, a Semicircle, from the one ear, to the other, upon the forefront of the mitre, tied behind with a blue lace, EXOD. xxviij. 37. And thou shalt put it on a blue lace, that it may be upon the mitre:
Iosephus sayth, that beside the ordinarie Cap of the Priestes, the high Priest had another, which a golden crowne did compasse, in a threefold order. His words are these;
Iosephus say, that beside the ordinary Cap of the Priests, the high Priest had Another, which a golden crown did compass, in a threefold order. His words Are these;
This, after a triple order, was environed with a golden crowne, in which there were divers vessels of gold, made after such a sort as may be seene in that herbe which we call Daccharus;
This, After a triple order, was environed with a golden crown, in which there were diverse vessels of gold, made After such a sort as may be seen in that herb which we call Daccharus;
Therefore a Crowne was vsed, to signifie Holinesse, Ingine and Learning, Cowrage and Victorie, and finallie, high Dignities, Ioye, and Felicitie therein.
Therefore a Crown was used, to signify Holiness, Engine and Learning, Courage and Victory, and finally, high Dignities, Joy, and Felicity therein.
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All this was signified by a Crowne. Hence whatsoever in lyfe is perfect, and excellent, even the top, ende, consummation, and perfection of everie thing is so called.
All this was signified by a Crown. Hence whatsoever in life is perfect, and excellent, even the top, end, consummation, and perfection of every thing is so called.
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He that sayth a Crown, sayth al this. Ecclesiasticus 1.2. The feare of the Lord is Honor, & Glorie, Gladnesse, & a Crown of rejoycing Ecclesiasticus 25.6. Much experience, is the Crown of old men;
He that say a Crown, say all this. Ecclesiasticus 1.2. The Fear of the Lord is Honour, & Glory, Gladness, & a Crown of rejoicing Ecclesiasticus 25.6. Much experience, is the Crown of old men;
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And this is marked by Clem. Alexandr. who sayeth, that the golden Hat of the high Priest, exalting him, did signifie NONLATINALPHABET, the Royall power of our Lord. 2. To signifie the dignitie of his priestlie Office,
And this is marked by Clem. Alexander. who Saith, that the golden Hat of the high Priest, exalting him, did signify, the Royal power of our Lord. 2. To signify the dignity of his priestly Office,
This ceremonie indeede was not vsed before Tertullian, nor in his tyme, as appeareth by his booke de corona militis. Yet was it in vse in the tyme of Nazianz. as appeareth by his 23 Oration;
This ceremony indeed was not used before Tertullian, nor in his time, as appears by his book de corona Militis. Yet was it in use in the time of Nazianz as appears by his 23 Oration;
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where hee desireth Hero the Philosopher, to come to him, that he might crowne him. So Orat. 40. So Chrysost. Homil. ad baptizatos, concerning the vertue of Baptisme.
where he Desires Hero the Philosopher, to come to him, that he might crown him. So Orat 40. So Chrysostom Homily ad baptizatos, Concerning the virtue of Baptism.
So the forme of Baptisme, according to the forme of the Ethiopians. All Christians are NONLATINALPHABET, a Royall Priesthood. 1. PET. 2.9. Nothing is so Royall, sayth Leo, Serm. 3. in annivers. die suae assumptionis, as that our soules being subject to GOD, should rule the bodie:
So the Form of Baptism, according to the Form of the Ethiopians. All Christians Are, a Royal Priesthood. 1. PET. 2.9. Nothing is so Royal, say Leo, Sermon 3. in annivers. die suae assumptionis, as that our Souls being Subject to GOD, should Rule the body:
This is that Crowne of lyfe, which the LORD hath promised to them that loue Him, IAM. 1.12. Which none getteth, but he that stryveth lawfullie, 2. TIM. 2.5.
This is that Crown of life, which the LORD hath promised to them that love Him, IAM. 1.12. Which none gets, but he that stryveth lawfully, 2. TIM. 2.5.
This onlie Flowre fadeth not, and hence hath this name ▪ To this purpose Sever. before cited, sayth, that at this Ceremonie, the prayer was, The Lord make you worthie of His heavenlie Kingdome;
This only Flower fades not, and hence hath this name ▪ To this purpose Sever. before cited, say, that At this Ceremony, the prayer was, The Lord make you worthy of His heavenly Kingdom;
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To signifie and remember these things was this Crowne given to all Christians. If the dignitie of all Christians, if their combates, cowrage, and hope, bee so great;
To signify and Remember these things was this Crown given to all Christians. If the dignity of all Christians, if their combats, courage, and hope, be so great;
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how much more is it with the spirituall rulers, whose duetie is to leade and bring them to the Crowne ? According to the ancient phrase, all Christian Bishops are summi Sacerdotes, high Priests:
how much more is it with the spiritual Rulers, whose duty is to lead and bring them to the Crown? According to the ancient phrase, all Christian Bishops Are summi Sacerdotes, high Priests:
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wherein if they acquyte themselues worthilie, there abydeth them a farre more glorious Crowne, than others, 1. PET. 5.4. The Civicke Crowne, or Garland, was much esteemed of amongst the Romanes. Plin. calleth it, the most notable testimonie of militarie vertue :
wherein if they acquit themselves worthily, there Abideth them a Far more glorious Crown, than Others, 1. PET. 5.4. The Civic Crown, or Garland, was much esteemed of among the Romans. Pliny calls it, the most notable testimony of military virtue:
How much then was the Crowne to bee esteemed, which was called Graminea, given for the safetie of the whole Armie? Plin. Such a Crowne belongeth to a faythfull Bishop.
How much then was the Crown to be esteemed, which was called Graminea, given for the safety of the Whole Army? Pliny Such a Crown belongeth to a faithful Bishop.
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for whom the Blood of CHRIST was shed? Of all Divine Perfections, (sayeth that olde Wryter that goeth vnder the name of Dionysius the Areopagite) it is the most Divine, to bee GOD'S Fellow-worker ;
for whom the Blood of CHRIST was shed? Of all Divine Perfections, (Saith that old Writer that Goes under the name of Dionysius the Areopagite) it is the most Divine, to be GOD'S fellow-worker;
What advantageth it a man, to gayne the whole vvorlde, if hee lose his soule? There can bee nothing aequalled to the soule, (sayeth Chrysostome ) in the whole world:
What advantageth it a man, to gain the Whole world, if he loose his soul? There can be nothing equaled to the soul, (Saith Chrysostom) in the Whole world:
to whom Hee sayeth, as it were, I haue made Heaven and Earth; but I giue thee power to make Earth Heaven: I haue made cleare Lightes; but make thou more cleare:
to whom He Saith, as it were, I have made Heaven and Earth; but I give thee power to make Earth Heaven: I have made clear Lights; but make thou more clear:
and the inscription (as if that of Christ's Vicar were too base) is a Monarch, a Spirituall King: so Cajet. Cathar. and Salmer. speake, sayeth Lorinus. Yea,
and the inscription (as if that of Christ's Vicar were too base) is a Monarch, a Spiritual King: so Cajetan. Cathar. and Salmer. speak, Saith Lorinus. Yea,
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and, in a word, Optimum, Maximum, sempi•ernum Numen in terris, as Stapleton calleth him. This Crowne of our high Priest, was onelie the Crowne of Pristhood ;
and, in a word, Optimum, Maximum, sempi•ernum Numen in terris, as Stapleton calls him. This Crown of our high Priest, was only the Crown of Priesthood;
and no inscription in it, but Holinesse to the Lord. Who, I pray you, gaue the Pope such a crown? Christ? His owne Kingdome was not of this worlde, IOHN 18.36.
and no inscription in it, but Holiness to the Lord. Who, I pray you, gave the Pope such a crown? christ? His own Kingdom was not of this world, JOHN 18.36.
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but on earth was crowned with Thornes ▪ Did saynct Peter weare a Crowne of Golde, who sayde truelie, Golde and Silver I haue none? It is saynct Bernard's argument.
but on earth was crowned with Thorns ▪ Did saint Peter wear a Crown of Gold, who said truly, Gold and Silver I have none? It is saint Bernard's argument.
Though the Churches estate then had beene most prosperous, would saynct Peter haue worne such a Crowne, who would not haue his head vpwardes vpon the Crosse wherevnto hee was nayled,
Though the Churches estate then had been most prosperous, would saint Peter have worn such a Crown, who would not have his head upwards upon the Cross whereunto he was nailed,
Yea, more, I am perswaded, that those holy Fathers, and blessed Martyres, that first did holde that Sea, would not haue accepted of such an offer, though it had beene made.
Yea, more, I am persuaded, that those holy Father's, and blessed Martyrs, that First did hold that Sea, would not have accepted of such an offer, though it had been made.
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What would these, and the rest of the holie Fathers say, if they did now see the Papall Crowne ▪ Yet even they are called to bee witnesses of this earthlie Crowne, and Monarchie.
What would these, and the rest of the holy Father's say, if they did now see the Papal Crown ▪ Yet even they Are called to be Witnesses of this earthly Crown, and Monarchy.
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But wee might wryte vpon their Statues, as some did vpon that of Brutus : when Caesar vsurped in Rome the lyke superioritie, Vtinam viveretis; O that you were alyue.
But we might write upon their Statues, as Some did upon that of Brutus: when Caesar usurped in Room the like superiority, Vtinam viveretis; Oh that you were alive.
They cry to all that haue eares to heare, That the Crowne of the greatest Prelate then, was this holie Crowne, wherein was ingraven, HOLINESSE TO THE LORD:
They cry to all that have ears to hear, That the Crown of the greatest Prelate then, was this holy Crown, wherein was engraven, HOLINESS TO THE LORD:
And graue vpon it lyke the ingraving of a signet, HOLINESSE TO THE LORD. HEre is the second part, the ingraving vpon this Crowne, HOLINESSE TO THE LORD.
And graven upon it like the engraving of a signet, HOLINESS TO THE LORD. Here is the second part, the engraving upon this Crown, HOLINESS TO THE LORD.
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This was not lightlie insert, but ingraven, EXOD. 39.30. and that with the ingraving of a Signet, Scriptura distincta, sayeth the Chaldean interpreter, that it might bee easilie and clearlie read.
This was not lightly insert, but engraven, EXOD. 39.30. and that with the engraving of a Signet, Scripture distincta, Saith the Chaldean interpreter, that it might be Easily and clearly read.
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yet the wordes of holie Scripture are so cleare, that I make no doubt to thinke with others, that both this Great NAME of GOD ▪ NONLATINALPHABET and HOLINESS• also was ingraven ▪ Let vs therefore speake shortlie, 1. of this Great NAME;
yet the words of holy Scripture Are so clear, that I make no doubt to think with Others, that both this Great NAME of GOD ▪ and HOLINESS• also was engraven ▪ Let us Therefore speak shortly, 1. of this Great NAME;
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The NAME of GOD ingraven here, is that GREAT NAME, which the Iewes called Secret, or Wonderfull, IUDG. xiij. 18. Iosephus speaking of Moses, sayeth, That GOD declared vnto him His proper Name, before vnknowne to men;
The NAME of GOD engraven Here, is that GREAT NAME, which the Iewes called Secret, or Wonderful, JUDGE. xiij. 18. Iosephus speaking of Moses, Saith, That GOD declared unto him His proper Name, before unknown to men;
Greg. Nazianz. sayeth, that it was in great veneration amongst the Iewes, and Ineffable. So Theodoret. This Name amongst the Iewes is called Ineffable;
Greg. Nazianz Saith, that it was in great veneration among the Iewes, and Ineffable. So Theodoret This Name among the Iewes is called Ineffable;
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and they forbid the pronouncing of it. So Hierome calleth it NONLATINALPHABET: and in lyke manner doe others, both Greeke and Latine Fathers, speake of it.
and they forbid the pronouncing of it. So Jerome calls it: and in like manner do Others, both Greek and Latin Father's, speak of it.
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nor the eare hath heard, nor hath entered into the heart of man? Why desirest thou that to bee expressed by the tongue, which the heart can not conceaue? Truelie, GOD is such a Thing, that when It is sayde, can not bee sayde;
nor the ear hath herd, nor hath entered into the heart of man? Why Desirest thou that to be expressed by the tongue, which the heart can not conceive? Truly, GOD is such a Thing, that when It is said, can not be said;
That which is (sayeth Tertull. or whosoever was author of the Booke De Trinitate, ascrybed to him) according to that which It is ▪ can neyther bee expressed by humane speach, nor perceaved by humane eares,
That which is (Saith Tertul or whosoever was author of the Book De Trinitate, ascribed to him) according to that which It is ▪ can neither be expressed by humane speech, nor perceived by humane ears,
I AM that I am: thus shalt thou say vnto the children of Israell, I AM hath sent mee vnto you. And EXOD. 6.2. hee groundeth his veracitie or fidelitie vpon this;
I AM that I am: thus shalt thou say unto the children of Israel, I AM hath sent me unto you. And EXOD. 6.2. he groundeth his veracity or Fidis upon this;
and I appeared vnto Abraham, Isaac, and to Iacob, by the Name of GOD ALL-MIGHTIE, (NONLATINALPHABET) but by My NAME IEHOVAH was I not knowne vnto them.
and I appeared unto Abraham, Isaac, and to Iacob, by the Name of GOD ALMIGHTY, () but by My NAME JEHOVAH was I not known unto them.
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contayning and filling all Duration, Revel. 1.8.16.5. Hee is Immenselie, contayning and filling all space. Hee is Vniversallie, contayning Formallie, or Eminentlie, all that is.
containing and filling all Duration, Revel. 1.8.16.5. He is Immensely, containing and filling all Molle. He is Universally, containing Formally, or Eminently, all that is.
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Hee is the Fulnesse of Being. Whatsoever Goodnesse, Beautie, Perfection, or Being, is in the creature, is in Him infinitelie more perfectlie, and fullie.
He is the Fullness of Being. Whatsoever goodness, Beauty, Perfection, or Being, is in the creature, is in Him infinitely more perfectly, and Fully.
All nations before Him are as nothing, and they are counted to Him lesse than nothing, and vanitie. The Ethnickes saw this darklie; and therefore Plato called GOD NONLATINALPHABET.
All Nations before Him Are as nothing, and they Are counted to Him less than nothing, and vanity. The Ethnics saw this darkly; and Therefore Plato called GOD.
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Well, therefore, was this Great and Glorious Name put heere, to ground His Holinesse, to crowne and protect all the beautie of the high Priest, as saynct Hierome marketh;
Well, Therefore, was this Great and Glorious Name put Here, to ground His Holiness, to crown and Pact all the beauty of the high Priest, as saint Jerome marks;
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HOLINESSE was ingraven, together with GOD'S NAME, for three causes, (as it is well observed by Cajetan• ) 1. To show, that GOD is Holie in Himselfe, agaynst those that thinke vnreverentlie of the Divine Nature,
HOLINESS was engraven, together with GOD'S NAME, for three Causes, (as it is well observed by Cajetan•) 1. To show, that GOD is Holy in Himself, against those that think unreverently of the Divine Nature,
and ascrybe to it thinges vnbeseeming One that is infinitelie pure. 2. To show, that HOLINESSE is in all His works ▪ agaynst those that are bolde to open their mouth to accuse His Providence,
and ascribe to it things unbeseeming One that is infinitely pure. 2. To show, that HOLINESS is in all His works ▪ against those that Are bold to open their Mouth to accuse His Providence,
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1. Considered in Himselfe: 2. Considered in His workes ▪ and wayes: 3. Considered with reference to those that serue Him, especiallie that are Priestes, or high Priestes.
1. Considered in Himself: 2. Considered in His works ▪ and ways: 3. Considered with Referente to those that serve Him, especially that Are Priests, or high Priests.
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HOLINESSE and HALOWING, sayeth Aug. is not altogether of one kynde: Meat and drinke are sanctified by the word and prayer, 1. TIM. 4.5. notwithstanding whereof they goe into the draught, and are cast out.
HOLINESS and HALLOWING, Saith Aug. is not altogether of one kind: Meat and drink Are sanctified by the word and prayer, 1. TIM. 4.5. notwithstanding whereof they go into the draught, and Are cast out.
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But to leaue this, for taking vp the nature of true Holinesse, wee are to marke, 1. That Holinesse formally is Puritie, and cleannesse of affection, in respect of sinne, contrarie to the impuritie & filthinesse thereof, 2. COR. 7.1. Let vs cleanse our selues from all filthinesse of the flesh and spirit, perfecting holinesse in the feare of God.
But to leave this, for taking up the nature of true Holiness, we Are to mark, 1. That Holiness formally is Purity, and cleanness of affection, in respect of sin, contrary to the impurity & filthiness thereof, 2. COR. 7.1. Let us cleanse our selves from all filthiness of the Flesh and Spirit, perfecting holiness in the Fear of God.
Therefore that learned and ancient Wryter who goeth vnder the name of Dionys. Areopag. defining Holinesse, sayeth, that it is Puritie altogether vnspotted, fullie perfect, and free of all sinne.
Therefore that learned and ancient Writer who Goes under the name of Dionys Areopagus. defining Holiness, Saith, that it is Purity altogether unspotted, Fully perfect, and free of all sin.
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for otherwayes it beeing nothing else but the rectitude and strayghtnesse of His Divine reason; is in effect nothing else but His owne essence, or Himselfe.
for otherways it being nothing Else but the rectitude and straightness of His Divine reason; is in Effect nothing Else but His own essence, or Himself.
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From all this followeth, that hee is Holie, and perfectlie Holie, who is so conforme to GOD, that his thoughtes, affections ▪ and actions, are perfectlie conforme,
From all this follows, that he is Holy, and perfectly Holy, who is so conform to GOD, that his thoughts, affections ▪ and actions, Are perfectly conform,
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Hence also appeareth, that besides the morall goodnesse vvhich is in our vertues, there is a goodnesse of holinesse, which consisteth in convenientia cum natura rationali, in agreement with reason.
Hence also appears, that beside the moral Goodness which is in our Virtues, there is a Goodness of holiness, which Consisteth in convenientia cum Nature rationali, in agreement with reason.
and acceptable will of GOD, ROM. 12. With this description of Holinesse, agreeth that of saynct Basill, wherein hee sayeth, that Holinesse importeth Puritie, from all bodilie and materiall taynting, and freedome from composition.
and acceptable will of GOD, ROM. 12. With this description of Holiness, agreeth that of saint Basil, wherein he Saith, that Holiness imports Purity, from all bodily and material tainting, and freedom from composition.
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as also the Greeke NONLATINALPHABET, which Hesychius expoundeth NONLATINALPHABET, pure ; as hee doeth NONLATINALPHABET also. Thus wee haue layde the ground;
as also the Greek, which Hesychius expoundeth, pure; as he doth also. Thus we have laid the ground;
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having nothing of not-being, nothing of imperfect being ; but altogether full, absolute, and infinite. It is so with His Holinesse, which will more clearlie appeare by these following considerations:
having nothing of not-being, nothing of imperfect being; but altogether full, absolute, and infinite. It is so with His Holiness, which will more clearly appear by these following considerations:
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First, His Holinesse is not accidentall to Him, as ours. His Divine will and manners are conforme to His aeternall Lawe, essentiallie, and from within.
First, His Holiness is not accidental to Him, as ours. His Divine will and manners Are conform to His Eternal Law, essentially, and from within.
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For puritie of affection, wherein Holinesse standeth, is nothing else, but the loue of GOD. Now GOD is loue, 1. IOHN 4.8.16. This no creature is ▪ nor can bee:
For purity of affection, wherein Holiness Stands, is nothing Else, but the love of GOD. Now GOD is love, 1. JOHN 4.8.16. This no creature is ▪ nor can be:
all their holinesse is by some thing supernaturall added to nature. Hence no creature by nature can bee vnpeccable, or free of possibilitie of sinning.
all their holiness is by Some thing supernatural added to nature. Hence no creature by nature can be unpeccable, or free of possibility of sinning.
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Thom. part. 1. quaest. 63. Scotus, 2. distinct. 23. quaest. 1. Augustine proveth the mutabilitie to evill that is in the creature, from this, that it is made of nothing.
Tom part. 1. Question. 63. Scotus, 2. distinct. 23. Question. 1. Augustine Proves the mUTABILITY to evil that is in the creature, from this, that it is made of nothing.
in the will, religion, charitie, and other vertues, praevious, or subservient therevnto. The Grace of GOD serving to this effect, is manifolde ▪ 1. Pet. 4.10. Thirdlie;
in the will, Religion, charity, and other Virtues, previous, or subservient thereunto. The Grace of GOD serving to this Effect, is manifold ▪ 1. Pet. 4.10. Thirdly;
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His Holinesse is independent, and that from which our holinesse manie wayes dependeth: •. Ours dependeth from Him, and His Holinesse, as from the originall and efficient.
His Holiness is independent, and that from which our holiness many ways dependeth: •. Ours dependeth from Him, and His Holiness, as from the original and efficient.
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It is Hee that infuseth grace in Angels and men, that converteth vs vnto Himselfe ▪ and purgeth our sinnes, Heb. 1.3. and washeth vs, Revel. 1.5. and giveth vs both the light of fayth, and all other supernaturall graces:
It is He that infuseth grace in Angels and men, that Converts us unto Himself ▪ and Purgeth our Sins, Hebrew 1.3. and washes us, Revel. 1.5. and gives us both the Light of faith, and all other supernatural graces:
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Everie good gift, and everie perfect gift, is from Aboue; and commeth downe, from the Father of Lightes, Iam. 1.17. Levit. 20.8. I am the LORD, which sanctifieth you.
Every good gift, and every perfect gift, is from Above; and comes down, from the Father of Lights, Iam. 1.17. Levit. 20.8. I am the LORD, which Sanctifieth you.
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but, on the contrarie, His eternall Lawe, which is Himselfe, because nothing else, but the rectitude of His Divine Reason, is the Rule and Exemplar, to which all should bee conforme, that would bee holie, Levit. 11.44. Yee shall bee holie, for I am holie. And Chap. 19.2.
but, on the contrary, His Eternal Law, which is Himself, Because nothing Else, but the rectitude of His Divine Reason, is the Rule and Exemplar, to which all should be conform, that would be holy, Levit. 11.44. Ye shall be holy, for I am holy. And Chap. 19.2.
in the which He doeth not stay, or rest, but in the infinite excellencie of His owne goodnesse. 2. Extensiuelie• that extendeth it selfe to infinite thinges;
in the which He doth not stay, or rest, but in the infinite excellency of His own Goodness. 2. Extensiuelie• that extendeth it self to infinite things;
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Hence His solemne Style is THE HOLIE ONE, Esai. 1.4.10.20.17.7.29.19.30.11.12.31.1. &c. Hence the Seraphims cry, Isai. 6. HOLIE, HOLIE, HOLIE ; and the foure Beasts, Revel. 4.8.
Hence His solemn Style is THE HOLY ONE, Isaiah. 1.4.10.20.17.7.29.19.30.11.12.31.1. etc. Hence the Seraphims cry, Isaiah 6. HOLY, HOLY, HOLY; and the foure Beasts, Revel. 4.8.
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Which Song the Church from most ancient tymes most devoutlie hath vsed in her Service: So sweete and so desirable a voyce is this, that it could not breede loathing,
Which Song the Church from most ancient times most devoutly hath used in her Service: So sweet and so desirable a voice is this, that it could not breed loathing,
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The Seraphims cover both• their faces and feete before Him, Isai. 6. If those heavenlie spirites, free from all bodilie tainture, attaine not to the puritie which His service might require,
The Seraphims cover both• their faces and feet before Him, Isaiah 6. If those heavenly spirits, free from all bodily tainture, attain not to the purity which His service might require,
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howe can wee, so farre inferiour to them, whose foundation is in the dust, whose flesh is as it were a mothie garment, who dwell continuallie as it were,
how can we, so Far inferior to them, whose Foundation is in the dust, whose Flesh is as it were a mothy garment, who dwell continually as it were,
and are trayned vp in sinne, as Gregor. Nyssen. speaketh, be pleasant in His sight? When all is sayde of the perfection of our holinesse, that can bee truelie sayde,
and Are trained up in sin, as Gregory. Nyssen. speaks, be pleasant in His sighed? When all is said of the perfection of our holiness, that can be truly said,
12. moral. cap. 17. called the Heavens, ye• are wee not cleane in His sight, infinitelie yet are wee distant from that most sublime Light, whereof the most pure light heere is but a small ray & beame.
12. moral. cap. 17. called the Heavens, ye• Are we not clean in His sighed, infinitely yet Are we distant from that most sublime Light, whereof the most pure Light Here is but a small ray & beam.
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If wee consider GOD in His wayes, Holinesse belongeth most perfectlie to Him, PSAL. 145.17. The LORD is righteous in all His wayes, and holie in all His workes.
If we Consider GOD in His ways, Holiness belongeth most perfectly to Him, PSALM 145.17. The LORD is righteous in all His ways, and holy in all His works.
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The first, whether wee consider His workes done by Himselfe alone, or with vs, there is no blot to be found therin, Psal. 5.4. Thou art not a God that hast pleasure in wickednesse, neyther shall evill dwell with thee.
The First, whither we Consider His works done by Himself alone, or with us, there is no blot to be found therein, Psalm 5.4. Thou art not a God that hast pleasure in wickedness, neither shall evil dwell with thee.
To affirme the contrarie, is feralis opionio, a detestable tenet, sayeth Ambrose. It is a most horrible injurie agaynst GOD, sayeth Eusebius. Therefore Plato commanded, that none should bee permitted in the Common-wealth, young or olde, in sport,
To affirm the contrary, is feralis opionio, a detestable tenet, Saith Ambrose. It is a most horrible injury against GOD, Saith Eusebius. Therefore Plato commanded, that none should be permitted in the Commonwealth, young or old, in sport,
False and absurd is it, which some of the Schoolemen say, that GOD may immediatelie, and withou• concurrence of the second cause, infound a vitious habit• into the mynde of man.
False and absurd is it, which Some of the Schoolmen say, that GOD may immediately, and withou• concurrence of the second cause, infound a vicious habit• into the mind of man.
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For such an habite, should be an habituall impelling and inclyning to an evill act: in respect whereof GOD might bee sayde, to impe•• and vrge vs to sinne :
For such an habit, should be an habitual impelling and inclining to an evil act: in respect whereof GOD might be said, to impe•• and urge us to sin:
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For a good ende is not sufficient to make thinges lawfull, which are of themselus evill, and vnhonest, Ro•. 3.8. Evill may not bee done, that good may come.
For a good end is not sufficient to make things lawful, which Are of themselves evil, and unhonest, Ro•. 3.8. Evil may not be done, that good may come.
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It is not the finall cause of permitting of sinne, but causa sine qu• non. If sinne bee necessarie to the execution thereof, it can not be desired, nor intended, before sinne.
It is not the final cause of permitting of sin, but causa sine qu• non. If sin be necessary to the execution thereof, it can not be desired, nor intended, before sin.
which taketh occasion of vs. Bee it farre, therefore, from vs to say with some, that Hee made our first Parentes, hoc consilio vt laberentur, of purpose that they might fall;
which Takes occasion of us be it Far, Therefore, from us to say with Some, that He made our First Parents, hoc consilio vt laberentur, of purpose that they might fallen;
because otherwayes, say they, Hee could not attayne to those principall endes; the manifesting of his mercie, in saving some; and justice, in punishing others:
Because otherways, say they, He could not attain to those principal ends; the manifesting of his mercy, in Saving Some; and Justice, in punishing Others:
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Say not thou, Hee hath caused mee to erre: For Hee hath no neede of the sinfull man, ECCLESIAS•ICVS ▪ 15.11.12. Wee are so farre from believing, say the Fathers of the second Arausican Councell, Can. ult. that anie man is appoynted to evill by the power of GOD;
Say not thou, He hath caused me to err: For He hath no need of the sinful man, ECCLESIAS•ICVS ▪ 15.11.12. we Are so Far from believing, say the Father's of the second Arausican Council, Can. ult. that any man is appointed to evil by the power of GOD;
Iustice it selfe should bee vnjust, sayeth Fulgentius, if it should not finde, but make men guiltie, that so they might bee punished. The third degree is;
justice it self should be unjust, Saith Fulgentius, if it should not find, but make men guilty, that so they might be punished. The third degree is;
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For, first, His infinite perfection can not stand with anie possibilitie of sinfull defect. All apprehende GOD, as such a One, that nothing better can bee conceaved:
For, First, His infinite perfection can not stand with any possibility of sinful defect. All apprehend GOD, as such a One, that nothing better can be conceived:
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and had libertie in respect of morall evill. Secondlie; GOD necessarily loveth Himselfe, and all other thinges but secondarilie, and with reference to Himselfe:
and had liberty in respect of moral evil. Secondly; GOD necessarily loves Himself, and all other things but secondarily, and with Referente to Himself:
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It can not bee, that Hee can bee the procurer or doer of anie evill worke, that taketh to Himselfe, and justlie, the Name of Perfect, Father, and Iudge.
It can not be, that He can be the procurer or doer of any evil work, that Takes to Himself, and justly, the Name of Perfect, Father, and Judge.
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The Philosopher affirmeth indeede, That GOD and good men may doe evill thinges. But hardlie can I thinke, that hee speaketh there according to his owne mynde;
The Philosopher Affirmeth indeed, That GOD and good men may do evil things. But hardly can I think, that he speaks there according to his own mind;
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And though one had innumerable good workes, yet for one grievous sinne, Hee forgetteth them all, EZECH. 18. For one sinne, Hee thrust downe from Heaven so manie millions of Angels:
And though one had innumerable good works, yet for one grievous sin, He forgetteth them all, EZEKIEL. 18. For one sin, He thrust down from Heaven so many millions of Angels:
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Hee cared not for all the evill which Hee knewe could come by their condemnation; their aeternall blasphemies, and contumelies, the fall of man-kynde, and perverting of the whole worlde.
He cared not for all the evil which He knew could come by their condemnation; their Eternal Blasphemies, and Contumelies, the fallen of mankind, and perverting of the Whole world.
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So hatefull infinitelie to His Holinesse was sinne, that passing by all these considerations ▪ Hee did stryke them immediatelie with the Thunder-bolt of Condemnation. The lyke terrible demonstration, of His infinite hatred of sinne, may also bee seene in His dealing towardes man. Hence ISAI vj.
So hateful infinitely to His Holiness was sin, that passing by all these considerations ▪ He did strike them immediately with the Thunderbolt of Condemnation. The like terrible demonstration, of His infinite hatred of sin, may also be seen in His dealing towards man. Hence ISAIAH vj.
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in that mysticall vision, the SERAPHIMS provoke Him as it were, to punishment of that wicked people, by a threefolde compellation of His Holinesse. What man should not bee infinitelie punished by His Holinesse for sinne,
in that mystical vision, the SERAPHIMS provoke Him as it were, to punishment of that wicked people, by a threefold compellation of His Holiness. What man should not be infinitely punished by His Holiness for sin,
and, That accordinglie in tyme Hee moveth, pusheth, and physicallie praedeterminateth them to those effectes: This praevious motion beeing such, that without it no creature can doe anie thing:
and, That accordingly in time He moves, pusheth, and physically praedeterminateth them to those effects: This previous motion being such, that without it no creature can do any thing:
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and inwardlie moveth, applyeth, and praedetermineth the will, that it may bee done. Advyce and commandement moue onlie objectiuelie, and may bee resisted:
and inwardly moves, Applieth, and praedetermineth the will, that it may be done. Advyce and Commandment move only objectively, and may be resisted:
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but this Praedetermination pearceth the essence of the will, and inwardlie frameth it to worke, so that no way it can bee resisted, or the worke hindered.
but this Predetermination pierceth the essence of the will, and inwardly frameth it to work, so that no Way it can be resisted, or the work hindered.
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For Hee doeth nothing ad extra, without Himselfe necessarilie, but altogether freelie: 2. If you say, that GOD willeth not that which is formall in sinne, this is not sufficient:
For He doth nothing ad extra, without Himself necessarily, but altogether freely: 2. If you say, that GOD wills not that which is formal in sin, this is not sufficient:
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Nowe, if GOD bee the cause of this, inwardlie moving, and praedeterminating our wills, to consent therevnto ▪ Hee must needes also bee the cause of that, which is formall.
Now, if GOD be the cause of this, inwardly moving, and praedeterminating our wills, to consent thereunto ▪ He must needs also be the cause of that, which is formal.
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as when He forbiddeth to commit adulterie, or steale. The sense is not, Beware heereof that when thou takest another man's goods agaynst his will, there bee in that action the privation of rectitude, or meralitas malitiae ;
as when He forbiddeth to commit adultery, or steal. The sense is not, Beware hereof that when thou Takest Another Man's goods against his will, there be in that actium the privation of rectitude, or meralitas malitiae;
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yet doeth hee properlie a morall evill, because evill necessarilie cleaveth vnto his action. 3. Admitting that Praedetermination, great and light temptations, should not differ by vehemencie of the object, or temptation of the Devill:
yet doth he properly a moral evil, Because evil necessarily cleaveth unto his actium. 3. Admitting that Predetermination, great and Light temptations, should not differ by vehemency of the Object, or temptation of the devil:
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For, 1. The praedeterminantes admit this immediate concurrence, and the moving, or impelling of the agent besides. 2. Praedetermination hath a necessarie and determinate connexion with the act of sinne;
For, 1. The praedeterminantes admit this immediate concurrence, and the moving, or impelling of the agent beside. 2. Predetermination hath a necessary and determinate connexion with the act of sin;
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But the denyers thereof say, That GODS concurrence, though immediate, is generall, indifferent, and indeterminate; in so farre as the concurrence of GOD in actu primo ;
But the Denyers thereof say, That GOD'S concurrence, though immediate, is general, indifferent, and indeterminate; in so Far as the concurrence of GOD in Acts primo;
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that is, GOD, vt paratus ad concurrendum quantum est ex se, & ex munere causae primae, according to His place, is readie to cooperate to anie action of the creature, whether good, or evill.
that is, GOD, vt Ready ad concurrendum quantum est ex se, & ex munere causae primae, according to His place, is ready to cooperate to any actium of the creature, whither good, or evil.
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and yet it receaveth not the whole entitie, or beeing, from the vnderstanding alone; but also from the species and habite which sometymes interveaneth.
and yet it receiveth not the Whole entity, or being, from the understanding alone; but also from the species and habit which sometimes interveaneth.
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and, as they speake, identificatus, or altogether one with the act it selfe. So not onlie Durand. and Aureol. who denye this kynde of concurrence to anie act; but also diverse others;
and, as they speak, identificatus, or altogether one with the act it self. So not only Durand. and Aureol. who deny this kind of concurrence to any act; but also diverse Others;
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Diverse also in the tyme of the Master of Sentences, were of this mynde, as hee showeth, Lib. 2. Dist. 37. where hee himselfe also dare not take vpon him to define the contrarie;
Diverse also in the time of the Master of Sentences, were of this mind, as he Showeth, Lib. 2. Dist 37. where he himself also Dare not take upon him to define the contrary;
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Neyther speaketh hee onelie of the defect; but also of the act it selfe. So in his Booke de perfect. justitiae, hee sayeth, sinne is not res, but actus ;
Neither speaks he only of the defect; but also of the act it self. So in his Book the perfect. justitiae, he Saith, sin is not Rest, but actus;
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This I haue insisted so much in, to show, that there is no necessitie in this philosophicall argument, to make vs admit anie thing contrarie to true Divinitie,
This I have insisted so much in, to show, that there is no necessity in this philosophical argument, to make us admit any thing contrary to true Divinity,
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for this is an vnbrydled disorder of the will, importing in it, permission, impunitie, and a formall or virtuall approbation of him that giveth this libertie.
for this is an unbridled disorder of the will, importing in it, permission, impunity, and a formal or virtual approbation of him that gives this liberty.
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Hence Tertullian, Basil ▪ and others, grant it, when having to doe with those that made GOD the author of sinne. I meane, not that the power of sinning, belongeth to Libertie, taking libertie in the largest amplitude therof:
Hence Tertullian, Basil ▪ and Others, grant it, when having to doe with those that made GOD the author of sin. I mean, not that the power of sinning, belongeth to Liberty, taking liberty in the Largest amplitude thereof:
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So the power whence it proceedeth, must bee actus primus, liber. 1. There can not bee a second act ▪ without the first, proportionable. 2. If this were not true, the power of desisting from sinne, should not belong to Libertie :
So the power whence it Proceedeth, must be actus primus, liber. 1. There can not be a second act ▪ without the First, proportionable. 2. If this were not true, the power of desisting from sin, should not belong to Liberty:
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as, first, The manifesting His goodnesse, and patience, suffering the contempt of His Majestie by sinne. 2. The manifesting of His Divine Mercie, pardoning it;
as, First, The manifesting His Goodness, and patience, suffering the contempt of His Majesty by sin. 2. The manifesting of His Divine Mercy, pardoning it;
and whatsoever Hee hath done and suffered for vs. All this is by occasion of sinne, whereby He hath manifested His Glorie farre more than if sinne had never beene. 3. The good of His Chosen Hee draweth even out of this evill.
and whatsoever He hath done and suffered for us All this is by occasion of sin, whereby He hath manifested His Glory Far more than if sin had never been. 3. The good of His Chosen He draws even out of this evil.
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Nunquid perfectè de Trinitate tractatum est, antequam oblatrarent Arriani? Nunquid de panitentia tractatū est, antequam obsisterent Novatiani? August.
Whether perfectè de Trinitate tractatum est, antequam oblatrarent Arians? Whether de panitentia tractatū est, antequam obsisterent Novatian? August.
or the vnitie of Christ and His Church, before the separation of Schismatickes. Thus GOD maketh sometymes a man's owne sinne, to bee occasion of amending his coldnesse, and presumption;
or the unity of christ and His Church, before the separation of Schismatics. Thus GOD makes sometimes a Man's own sin, to be occasion of amending his coldness, and presumption;
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and humble. 4. This manifesteth the greatnesse of His Divine Majestie, which is such, that one sinne committed agaynst it, is worthie of aeternall death. 5. Hee manifesteth heereby His Divine Iustice,
and humble. 4. This manifesteth the greatness of His Divine Majesty, which is such, that one sin committed against it, is worthy of Eternal death. 5. He manifesteth hereby His Divine justice,
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whyle Hee chastiseth one wicked man, by the wickednesse of another: as Hee did to His people Israell, by the Assyrians, ISAI. x. 5. or whyle Hee permitteth one's sinne, for the punishment of another, in the sinner himselfe, ROM. 1. Thus sinne is called the punishment of sinne: not that it is properlie a punishment;
while He Chastiseth one wicked man, by the wickedness of Another: as He did to His people Israel, by the Assyrians, ISAIAH. x. 5. or while He permitteth one's sin, for the punishment of Another, in the sinner himself, ROM. 1. Thus sin is called the punishment of sin: not that it is properly a punishment;
but everie-where His Divine Providence over-ruleth them. Though they preasse to drawe themselues from His Disposition and Providence, yet can they not:
but everywhere His Divine Providence overruleth them. Though they press to draw themselves from His Disposition and Providence, yet can they not:
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for whyle they withdraw themselues from the order of His Divine Direction, they fall into the order of His Chastisement: and whyle they withdrawe themselues from the bountie of His Mercie, they fall into the Severitie of His Iustice: and whyle they will not honour Him by well-doing, they are forced to honour Him by suffering evill:
for while they withdraw themselves from the order of His Divine Direction, they fallen into the order of His Chastisement: and while they withdraw themselves from the bounty of His Mercy, they fallen into the Severity of His justice: and while they will not honour Him by welldoing, they Are forced to honour Him by suffering evil:
whyle they will not willingly bee subject, by obeying His Commandementes, they are forced, agaynst their wills, to bee subject, by suffering Tormentes. Hence sayeth holie AUGUSTINE, No man's sinne doeth eyther hurt thee, O LORD,
while they will not willingly be Subject, by obeying His commandments, they Are forced, against their wills, to be Subject, by suffering Torments. Hence Saith holy AUGUSTINE, No Man's sin doth either hurt thee, Oh LORD,
His Holinesse is such, (as hath bene showne) that Hee can haue no hand in the procuring of sinne. IAM. j. 13.14.15. Let no man say when he is tempted, I am tempted of GOD:
His Holiness is such, (as hath be shown) that He can have no hand in the procuring of sin. IAM. j. 13.14.15. Let no man say when he is tempted, I am tempted of GOD:
wee conceaue, and bring foorth, this wicked brood, ISAI. lix. 4. Consent not, sayeth AU•USTINE, to thy lust: it hath not whereof to conceaue, but of thee. Hast thou consented? Thou hast as it were lyen with it in thy heart.
we conceive, and bring forth, this wicked brood, ISAIAH. lix. 4. Consent not, Saith AU•USTINE, to thy lust: it hath not whereof to conceive, but of thee. Hast thou consented? Thou hast as it were lyen with it in thy heart.
If thy cōcupiscence arise, deny thy selfe to it; followe it not. When lust hath conceaved, it bringeth foorth sinne; and sinne finished, bringeth death.
If thy concupiscence arise, deny thy self to it; follow it not. When lust hath conceived, it brings forth sin; and sin finished, brings death.
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it is vnlawfull, it is licencious, it is filthie: it turneth thee away from GOD. Giue not the imbracing of consent, lest thou bewayle the wofull brood thereof. The Devill, indeede, concurreth powerfullie;
it is unlawful, it is licentious, it is filthy: it turns thee away from GOD. Give not the embracing of consent, lest thou bewail the woeful brood thereof. The devil, indeed, concurreth powerfully;
for thy fire, is the Devil's flame. The Devill can not cast downe the will: hee can but prepare the bayte, and hooke; and so allure, and entyse; but not force, and compell.
for thy fire, is the Devil's flame. The devil can not cast down the will: he can but prepare the bait, and hook; and so allure, and entice; but not force, and compel.
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Why labourest thou to excuse thy falls, by accusing of another? O that thou wouldest not dryue and cast thy selfe headlongs, &c. And thus much concerning the second branch of HOLINESSE, as it belongeth to the Lord in His wayes.
Why labourest thou to excuse thy falls, by accusing of Another? O that thou Wouldst not drive and cast thy self headlongs, etc. And thus much Concerning the second branch of HOLINESS, as it belongeth to the Lord in His ways.
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Heerein their goodnesse and chiefe vse standeth, and for it they were chiefelie made. Hence the creatures are called the Proclaymers and Witnesses of the DEITIE ;
Herein their Goodness and chief use Stands, and for it they were chiefly made. Hence the creatures Are called the Proclaimers and Witnesses of the DEITY;
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and according to what lyknesse, and for what ende, Genes. 1.26. Hee is more especiallie sanctified vnto His Divine worship, and inhabitation, than al things bodilie;
and according to what lyknesse, and for what end, Genesis. 1.26. He is more especially sanctified unto His Divine worship, and inhabitation, than all things bodily;
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yet the jewell of greatest pryce and value, was Holinesse. The coloures wherewith GOD drew His Image and lykenesse in Man at the beginning, were not bodilie;
yet the jewel of greatest price and valve, was Holiness. The colours wherewith GOD drew His Image and likeness in Man At the beginning, were not bodily;
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Yet the chiefest of all these compared to His Sanctitie, were but the foote-steppes of His DEITIE. This was the lyuelie Character of His Image, Ephes. iv. 24. By this one hee was nearer GOD, than by them all.
Yet the chiefest of all these compared to His Sanctity, were but the footsteps of His DEITY. This was the lively Character of His Image, Ephesians iv. 24. By this one he was nearer GOD, than by them all.
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whyle it was safe, all these were well; but beeing lost, they perished. If wee consider the Restauration of Man-kynde, this will yet appeare more clearlie:
while it was safe, all these were well; but being lost, they perished. If we Consider the Restauration of Mankind, this will yet appear more clearly:
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Therfore the Ancients say, that by the Deitie it selfe, the manhood of CHRIST is velut igne penetrata, & vnguento delibuta, pearced by it, as it were, with fire;
Therefore the Ancients say, that by the Deity it self, the manhood of CHRIST is velut Ignite penetrata, & vnguento delibuta, pierced by it, as it were, with fire;
Elias Cretenses wryting vpon this place of Nazianz. sayeth, that whereas others were sanctified by grace, in CHRIST the presence of the DEITIE it selfe was in stead of anoyn•ing.
Elias Cretans writing upon this place of Nazianz Saith, that whereas Others were sanctified by grace, in CHRIST the presence of the DEITY it self was in stead of anoyn•ing.
and therefore the fullnesse of Holinesse. So Hee is Sanctus Sanctorum. CHRIST, sayeth August. Si sacramenta cogites, est Sanctus Sanctorum; si gregem subditum cogites; est Pastor Pastorum;
and Therefore the fullness of Holiness. So He is Sanctus Sanctorum. CHRIST, Saith August. Si Sacraments cogites, est Sanctus Sanctorum; si gregem subditum cogites; est Pastor Pastorum;
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the Holiest of Holies, the Pastor of Pastors, and Foundation of Foundations. This is an admirable and incomprehensible Holinesse. Here kytheth an infinite goodnesse of GOD, which hath appoynted such a Fountaine of Puritie and Sanctitie of Man-kynde.
the Holiest of Holies, the Pastor of Pastors, and Foundation of Foundations. This is an admirable and incomprehensible Holiness. Here kytheth an infinite Goodness of GOD, which hath appointed such a Fountain of Purity and Sanctity of Mankind.
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Hee that hath this hope, purgeth himselfe, that he may be pure, as He is pure, 1. IOHN iij. 3. Without Holinesse no man shall see Him, HEB. xij. 14. This is His will, 1. TH•S ▪ iv. 7 For this ende hath Hee sanctified Tyme, ISAI. lviij 13. Place, MATTH. xxiv. 15. Persons, DEVT. xxxiij. 8.
He that hath this hope, Purgeth himself, that he may be pure, as He is pure, 1. JOHN iij. 3. Without Holiness no man shall see Him, HEBREW. xij. 14. This is His will, 1. TH•S ▪ iv. 7 For this end hath He sanctified Time, ISAIAH. lviij 13. Place, MATTHEW. xxiv. 15. Persons, DEUTERONOMY. xxxiij. 8.
So wee are most straytlie tyed to Holinesse and Puritie. The title of Christians is An holie People, ISAI. lxij. 12. And they shall call them the holie People, An holie Temple.
So we Are most straitly tied to Holiness and Purity. The title of Christians is an holy People, ISAIAH. lxij. 12. And they shall call them the holy People, an holy Temple.
though by the sublimitie of cōtemplation he should seeme to converse with the glorious Spirites; yet shall he be thrust downe, to the lowest Hells, to vtter Darknesse. On the contrarie;
though by the sublimity of contemplation he should seem to converse with the glorious Spirits; yet shall he be thrust down, to the lowest Hells, to utter Darkness. On the contrary;
Where is this HOLINESSE, that ought to bee, and that may bee so aboundantlie in vs? Wee doe not sanctifie the LORD of Hostes, neyther is Hee our Dread.
Where is this HOLINESS, that ought to be, and that may be so abundantly in us? we do not sanctify the LORD of Hosts, neither is He our Dread.
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Yea, by our wicked and vncleane lyues, by our securitie, and obstinate impenitencie, wee, in a manner, count the Blood of the Covenant, wherewith we were sanctified,
Yea, by our wicked and unclean lives, by our security, and obstinate impenitency, we, in a manner, count the Blood of the Covenant, wherewith we were sanctified,
an vnholie thing, Hebr. x. 29. Is it anie wonder then, that the Holie One of Israell is provoked to anger? Isai. j. 4. Wee refuse to expresse His Holinesse in our conversations;
an unholy thing, Hebrew x. 29. Is it any wonder then, that the Holy One of Israel is provoked to anger? Isaiah j. 4. we refuse to express His Holiness in our conversations;
no man spare•h his brother, ISAI. ix. 19. Everie one eateth the flesh of his owne arme, ISAI. ix. 20. Wee spreade foorth our handes, and Hee hydeth His Eyes:
no man spare•h his brother, ISAIAH. ix. 19. Every one Eateth the Flesh of his own arm, ISAIAH. ix. 20. we spread forth our hands, and He Hideth His Eyes:
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or at judgement? ISAIAH was an holie man, when that vision was presented vnto him, Isai. 6. yet howe astonished was hee at the sight of the LORD? Woe is mee, for I am thee vndone, &c. How terrible then shal the presence of God thy Iudge be to thee, who hast not heere or there a spot of sin;
or At judgement? ISAIAH was an holy man, when that vision was presented unto him, Isaiah 6. yet how astonished was he At the sighed of the LORD? Woe is me, for I am thee undone, etc. How terrible then shall the presence of God thy Judge be to thee, who hast not Here or there a spot of since;
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but hast filthines incorporat in thy soule? Revel. vj. 16. They sayde to the mountaynes, and to the rockes, Fall on vs, and hyde vs from the face of Him that sitteth on the Throne.
but hast filthiness incorporate in thy soul? Revel. vj. 16. They said to the Mountains, and to the Rocks, Fallen on us, and hide us from the face of Him that Sitteth on the Throne.
Goe to that pure Fountayne, which the HOLIEST of HOLIES hath opened out of His owne side, Zach. xiij. 1. and say with DAVID, PSAL. lj. Wash mee throughlie from my iniquitie.
Go to that pure Fountain, which the HOLIEST of HOLIES hath opened out of His own side, Zach xiij. 1. and say with DAVID, PSALM lj. Wash me throughly from my iniquity.
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A terrible demonstration heereof the LORD gaue to Nadab and Abihu, Levit. x. 1.2. Their office requyreth a particular sanctification, inward, by the grace of GOD'S Spirit, working an ardent and fervent desire of halowing the NAME of GOD;
A terrible demonstration hereof the LORD gave to Nadab and Abihu, Levit. x. 1.2. Their office requireth a particular sanctification, inward, by the grace of GOD'S Spirit, working an Ardent and fervent desire of hallowing the NAME of GOD;
and, that hee, by his example, should leade all others, both Priestes, and People, in the studie of Holinesse. Exceeding great Holinesse is requyred in the high Priest,
and, that he, by his Exampl, should lead all Others, both Priests, and People, in the study of Holiness. Exceeding great Holiness is required in the high Priest,
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whether wee consider him in reference to GOD, or Man. Priesthood, sayeth Chrysostome in his excellent Bookes De Sacerdotio, Lib. 3. is performed on earth; but yet it is to bee counted in the ranke of heavenlie thinges.
whither we Consider him in Referente to GOD, or Man. Priesthood, Saith Chrysostom in his excellent Books De Sacerdotal, Lib. 3. is performed on earth; but yet it is to be counted in the rank of heavenly things.
Terrible were those thinges which praeceeded the tyme of Grace, as Bells, Pomgranats, precious Stones, the Mitre, the plate of Golde, the Holiest of Holies, &c. Yet, sayth hee,
Terrible were those things which praeceeded the time of Grace, as Bells', Pomegranates, precious Stones, the Mitre, the plate of Gold, the Holiest of Holies, etc. Yet, say he,
I demand (sayeth hee) where shall wee ranke him? What integritie should wee require of him? What religion? How innocent should those hands •ee that serue? Howe pure the tongue, that vttereth those wordes? What thinge should bee so pure and cleane,
I demand (Saith he) where shall we rank him? What integrity should we require of him? What Religion? How innocent should those hands •ee that serve? Howe pure the tongue, that uttereth those words? What thing should be so pure and clean,
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as the soule, that receaveth so great and so worthie a Spirit? At that tyme, sayeth hee, the Angels stand beside, and the whole order of the heavenlie Powers doe shout.
as the soul, that receiveth so great and so worthy a Spirit? At that time, Saith he, the Angels stand beside, and the Whole order of the heavenly Powers do shout.
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Be ye cleane, that beare the Vessels of the LORD, VERS. 11. This they doe, who beare the Soules of their Brethren to the inward Sacrifices; In conversationis suae exemplo;
Be you clean, that bear the Vessels of the LORD, VERS. 11. This they do, who bear the Souls of their Brothers to the inward Sacrifices; In conversationis suae exemplo;
It was the Sanctitie of the Priestlie Office, and conversation, that procured to those of that place of olde so great veneration, as that it proceeded even to the kissing of their feete and handes.
It was the Sanctity of the Priestly Office, and Conversation, that procured to those of that place of old so great veneration, as that it proceeded even to the kissing of their feet and hands.
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So the people of Hierusalem kissed the feete of Epiphanius, and the people of Rome, the feete of Anselme. Thou seest (sayeth Ambrose) the neckes of Kinges and Princes bowed downe to the knees of Priestes;
So the people of Jerusalem kissed the feet of Epiphanius, and the people of Room, the feet of Anselm. Thou See (Saith Ambrose) the necks of Kings and Princes bowed down to the knees of Priests;
Before wee ende, let vs descende to a more particular application, and shortlie consider, howe this our REVEREND and WORTHIE PRELATE, of Blessed Memorie, did acquite himselfe in those Dueties;
Before we end, let us descend to a more particular application, and shortly Consider, how this our REVEREND and WORTHY PRELATE, of Blessed Memory, did acquit himself in those Duties;
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so shall wee, according to our promise, conjoine to the consideration, NONLATINALPHABET of the Holie ONE, and His Holiness, NONLATINALPHABET, this Sacred Duetie, that wee owe to the memorie of our Reverend and Holie Father.
so shall we, according to our promise, conjoin to the consideration, of the Holy ONE, and His Holiness,, this Sacred Duty, that we owe to the memory of our Reverend and Holy Father.
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Now, if the mouthes of manie should bee often opened, to prayse the grace of GOD, in this Worthie Prelate, whose should rather than ours, his Presbyters, who so often,
Now, if the mouths of many should be often opened, to praise the grace of GOD, in this Worthy Prelate, whose should rather than ours, his Presbyters, who so often,
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Come, therefere, and let vs shortlie view the Crowne of his excellent Perfectiōs, which haue bene so steadable to this whole CHVRCH, to this whole Land, and to you especiallie.
Come, therefere, and let us shortly view the Crown of his excellent Perfections, which have be so steadable to this Whole CHURCH, to this Whole Land, and to you especially.
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yea, I doubt not, but the most sufficient will bee contented with the excellent Paynters of olde, to drawe vnder their labours of this kynde, titulum pendentem, as Plinie speaketh;
yea, I doubt not, but the most sufficient will be contented with the excellent Painters of old, to draw under their labours of this kind, Titulum pendentem, as Pliny speaks;
which was in him most rare: it was readie; pearcing, stayed, and happie. None could more readilie conceaue, deeplie dyue, or more resolutelie and solidlie conclude. Two rare Ornamentes beautified it:
which was in him most rare: it was ready; piercing, stayed, and happy. None could more readily conceive, deeply dyue, or more resolutely and solidly conclude. Two rare Ornament beautified it:
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which from his youth hee sought, and so followed after, that hee did happilie wade in the deepest mysteries of that high and sublime Apostle saynct Iohn, surnamed, by way of excellencie The Divine ;
which from his youth he sought, and so followed After, that he did happily wade in the Deepest Mysteres of that high and sublime Apostle saint John, surnamed, by Way of excellency The Divine;
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wherein he did encounter with so manie distempered judgementes, perverse and vnrulie humoures, in peace and quyetnesse, those seavēhteene yeares, with wonderful dexteritie.
wherein he did encounter with so many distempered Judgments, perverse and unruly humours, in peace and quietness, those seavenhteene Years, with wondered dexterity.
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By this hee as Honorarius arbiter, according to the practise of most holie and ancient Bishops, setled the Variances of Lay-men, having recourse to his wisdome, as to an Oracle.
By this he as Honorarius arbiter, according to the practice of most holy and ancient Bishops, settled the Variances of Laymen, having recourse to his Wisdom, as to an Oracle.
Variances, (I say) which if not composed by him, might haue broken out into the same dolefull effectes, which the lyke Dissentions haue brought to other partes of the Countrey.
Variances, (I say) which if not composed by him, might have broken out into the same doleful effects, which the like Dissensions have brought to other parts of the Country.
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So great was his dexteritie in this, that if hee did reade the holie Scripture, hee did so sensiblie and powerfullie convoy it to the mynde, that I haue thought often, one might haue profite more by his reading,
So great was his dexterity in this, that if he did read the holy Scripture, he did so sensibly and powerfully convoy it to the mind, that I have Thought often, one might have profit more by his reading,
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so justlie may I call the generous, cowragious, and constant disposition of his mynde. The Philosopher telleth vs, That the magnanimous man is exercysed in great matters;
so justly may I call the generous, courageous, and constant disposition of his mind. The Philosopher Telleth us, That the magnanimous man is exercised in great matters;
vvhence hee is neyther moved with allurement of Honour, nor shaken with feare of Danger, nor easilie taken vp with Admiration. Yea, in his verie wordes & gesture, he is graue, and stayed:
whence he is neither moved with allurement of Honour, nor shaken with Fear of Danger, nor Easily taken up with Admiration. Yea, in his very words & gesture, he is graven, and stayed:
For beside his Naturall and Morall Perfection, which in this kynde was excellent, hee had that weyght of Divine Grace, which establisheth and imboldeneth the heart.
For beside his Natural and Moral Perfection, which in this kind was excellent, he had that weight of Divine Grace, which Establisheth and emboldens the heart.
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This made him, that hee chased not Honour, as manie doe, nor turned his backe to Terrours, His face was as Adamant ▪ when hee was to stryue for good against the perverse ▪ and no crosse could make his heart to breake, (as hee vsed to say.) Popular opinion,
This made him, that he chased not Honour, as many do, nor turned his back to Terrors, His face was as Adamant ▪ when he was to strive for good against the perverse ▪ and no cross could make his heart to break, (as he used to say.) Popular opinion,
and applause, hee contemned, condemning it exceedinglie in those that are affected with it; and recommending nothing more to others, than the contempt thereof. In a word;
and applause, he contemned, condemning it exceedingly in those that Are affected with it; and recommending nothing more to Others, than the contempt thereof. In a word;
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But what of all this rich and precious Crowne, which was made vp of so rare Iewels, if wee finde not engraven in it, HOLINESSE TO THE LORD? This is the chiefe,
But what of all this rich and precious Crown, which was made up of so rare Jewels, if we find not engraven in it, HOLINESS TO THE LORD? This is the chief,
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No sooner had hee vnder-taken this Charge, but hee began with the Seminaries of Learning; from which the weale of the CHVRCH, in all ages, moste dependeth.
No sooner had he undertaken this Charge, but he began with the Seminaries of Learning; from which the weal of the CHURCH, in all ages, most dependeth.
To what purpose had the Worthie and Heroicke Founders of that UNIVERSITIE left it, if it had fallen? And fallen appearantlie it should haue, if by him not vnder-propped.
To what purpose had the Worthy and Heroic Founders of that UNIVERSITIE left it, if it had fallen? And fallen appearantlie it should have, if by him not underpropped.
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This duelie considered, that UNIVERSITIE may bee justlie called ANASTASIA, as was that Temple of Nazianzen in Constantinople: for hee hath raysed vp in it good Letters, almost fallen to the ground. Was not this HOLINESSE?
This duly considered, that UNIVERSITIE may be justly called ANASTASIA, as was that Temple of Nazianzen in Constantinople: for he hath raised up in it good Letters, almost fallen to the ground. Was not this HOLINESS?
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and excellent Learning, Incomparable, (I meane, the late Bishop of Edinburgh, not long since your Worthie Pastor) it needed not to haue envyed anie parte of this KINGDOME. None had more sagacitie to discerne good spirites, or care to promoue them.
and excellent Learning, Incomparable, (I mean, the late Bishop of Edinburgh, not long since your Worthy Pastor) it needed not to have envied any part of this KINGDOM. None had more sagacity to discern good spirits, or care to promove them.
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In all this publicke Administration, such was his integritie, that to him belonged, that, as Plinie calleth it, Nobilis suspiratio Ciceronis of Cato; O te felicem à quo nemo rem improbam petere audet.
In all this public Administration, such was his integrity, that to him belonged, that, as Pliny calls it, Nobilis suspiratio Ciceronis of Cato; Oh te felicem à quo nemo remembering improbam Peter audet.
All which beeing duelie weyghed, I am not afrayde to say, Hee might haue beene a States-man, in the best State of EVROPE, and a Prelate, in the best tymes of the CHVRCH.
All which being duly weighed, I am not afraid to say, He might have been a Statesman, in the best State of EUROPE, and a Prelate, in the best times of the CHURCH.
That which Plinie saieth of Cato, That hee was thought to haue conjoyned in himselfe, the three greatest thinges, Optimus Orator, Optimus Senator, Optimus Imperator, might bee not vnfitlie applyed vnto him,
That which Pliny Saith of Cato, That he was Thought to have conjoined in himself, the three greatest things, Optimus Orator, Optimus Senator, Optimus Imperator, might be not unfitly applied unto him,
The sweete Fruites whereof, as he felt al his lyfe, in manie sharpe Conflictes and Crosses, which hee encountered with, so especiallie before his death:
The sweet Fruits whereof, as he felt all his life, in many sharp Conflicts and Crosses, which he encountered with, so especially before his death:
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It abated nothing of his care of the Glorie of GOD, and well-fare of His CHVRCH: hee traveled no lesse paynfullie nowe, than before, by his Prayers, sound Advyce, frequent, wyse,
It abated nothing of his care of the Glory of GOD, and welfare of His CHURCH: he traveled no less painfully now, than before, by his Prayers, found Advyce, frequent, wise,
when your sute was, to haue for your Pastor, his Worthie, Devout, and Learned Sonne, ye knowe howe willinglie hee condescended to his Transplantation ;
when your suit was, to have for your Pastor, his Worthy, Devout, and Learned Son, you know how willingly he condescended to his Transplantation;
notwithstanding hee was the Manager of his estate at that tyme; and, vnder GOD, the Stay of his olde age, and the Solace of his solitarinesse, and sicknesse:
notwithstanding he was the Manager of his estate At that time; and, under GOD, the Stay of his old age, and the Solace of his solitariness, and sickness:
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vvhich, knowing himselfe readie now to departe, hee thought hee could no better promoue, than by leaving you in stead of himselfe, the best Expression hee had of himselfe; that yee beholding his Vertues in him,
which, knowing himself ready now to depart, he Thought he could no better promove, than by leaving you in stead of himself, the best Expression he had of himself; that ye beholding his Virtues in him,
as in a cleare and bright glasse, might in effect haue him even after his departure, as Nazianzen speaketh of Nyssen, in reference to his brother S. Basil - God also gaue him,
as in a clear and bright glass, might in Effect have him even After his departure, as Nazianzen speaks of Nyssen, in Referente to his brother S. Basil - God also gave him,
and having most affectiōatelie blessed vs, he said most devoutly, (teares bursting out for joy) with SIMEON, LORD, now lettest Thou Thy servant depart in peace, &c. And setling himselfe in his former calmnesse,
and having most affectionately blessed us, he said most devoutly, (tears bursting out for joy) with SIMEON, LORD, now Lettest Thou Thy servant depart in peace, etc. And settling himself in his former calmness,
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therefore, his memorie bee blessed vpon earth, as his Soule is blessed in Heaven: and yee who were his people, and whose Pastor hee was, remember to followe him,
Therefore, his memory be blessed upon earth, as his Soul is blessed in Heaven: and ye who were his people, and whose Pastor he was, Remember to follow him,
So shall yee your selues bee crowned with him, and shall bee his Crowne, in that Great Day, 1. Thess. ij. 19. For what is our hope, or joye, or crowne of rejoycing? Are not even ye in the presence of our Lord IESVS CHRIST at His comming? There shall Pastors and people meet:
So shall ye your selves be crowned with him, and shall be his Crown, in that Great Day, 1. Thess ij. 19. For what is our hope, or joy, or crown of rejoicing? are not even you in the presence of our Lord JESUS CHRIST At His coming? There shall Pastors and people meet:
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By ALEXANDER ROSSE, Doctor of DIVINITIE, and MINISTER of the EVANGELL in ABERDENE, in Saynct NICOLAS Church there, Anno 1635. the xv of Aprill. DAN. xij. 2.
By ALEXANDER ROSSE, Doctor of DIVINITY, and MINISTER of the GOSPEL in ABERDEEN, in Saint NICOLAS Church there, Anno 1635. the xv of April. DAN. xij. 2.
IT may, perhaps, seeme strange, that the noyse of my mourning, for the death of our late Worthie Prelate, was not these dayes by-past, with the rest of my Reverend Colleagues, heard in publicke.
IT may, perhaps, seem strange, that the noise of my mourning, for the death of our late Worthy Prelate, was not these days bypast, with the rest of my Reverend Colleagues, herd in public.
This duetie had beene performed ere nowe, were not Death (fearing that my vnappeased griefe, through sense of my great losse, should haue made mee to burst out into bitter and T•agicke Invectiues agaynst her ;
This duty had been performed ere now, were not Death (fearing that my unappeased grief, through sense of my great loss, should have made me to burst out into bitter and T•agicke Invectives against her;
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and so haue brought you all in hatred with her, as with that vvhich the Philosopher saieth is omnium terribilium, terribilissimum; Of all thinges that are terrible, the most terrible ) did arrest mee, by her mightie Herauld Sicknesse :
and so have brought you all in hatred with her, as with that which the Philosopher Saith is omnium Terrible, terribilissimum; Of all things that Are terrible, the most terrible) did arrest me, by her mighty Herald Sickness:
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and delivered them who through the feare of death, were all their lyfe tyme subject vnto bondage, Hebr. ij. 14.15. Death is no more death. I am (sayeth our Saviour) the Resurrection, and the Lyfe:
and Delivered them who through the Fear of death, were all their life time Subject unto bondage, Hebrew ij. 14.15. Death is no more death. I am (Saith our Saviour) the Resurrection, and the Life:
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hee that believeth in Me, though hee were dead, yee shall hee liue. And whosoever liveth, and believeth in Mee, shall never die, IOHN xj. 25.26. By her the Godlie are bound in the bundle of Lyfe.
he that Believeth in Me, though he were dead, ye shall he live. And whosoever lives, and Believeth in Me, shall never die, JOHN xj. 25.26. By her the Godly Are bound in the bundle of Life.
But because it were endlesse, to showe you all the good we nowe obtayn by Death, I haue bounded my selfe within the limites of this Text, wherin we haue a sweete Cordiall, for the reliefe of the heart of Man, from two great evils;
But Because it were endless, to show you all the good we now obtain by Death, I have bounded my self within the Limits of this Text, wherein we have a sweet Cordial, for the relief of the heart of Man, from two great evils;
and hee who hath left it vnto vs for that same vse, was this same Daniel, Vir desideriorum, A man greatlie beloved of GOD; A Pen-man of holie Scripture;
and he who hath left it unto us for that same use, was this same daniel, Vir desideriorum, A man greatly Beloved of GOD; A Penman of holy Scripture;
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And it is of an immortall and never-fading Vertue, flowing from the immortall, and all-sufficient Worth and Merit of the death and Resurrection of IESVS CHRIST.
And it is of an immortal and never-fading Virtue, flowing from the immortal, and All-sufficient Worth and Merit of the death and Resurrection of JESUS CHRIST.
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That Death, by the ignorance of the true nature thereof, doe not dismay you, learne to knowe, That it is but a sleepe. That the estate after death doe not dishearten you, learne, that it is but a wakening: and such a one, as is to Lyfe ;
That Death, by the ignorance of the true nature thereof, do not dismay you, Learn to know, That it is but a sleep. That the estate After death do not dishearten you, Learn, that it is but a wakening: and such a one, as is to Life;
And who liveth in sinne, their ende is destruction, and their awakening is to shame. For this Text hath its own both Extent, & Restraynt. Extent, all indeede shall sleepe, all shall awake. Restraynt, Some to ever-lasting Lyfe, some to shame, and contempt.
And who lives in sin, their end is destruction, and their awakening is to shame. For this Text hath its own both Extent, & Restraint. Extent, all indeed shall sleep, all shall awake. Restraint, some to everlasting Life, Some to shame, and contempt.
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onlie yee shall know, that the ancient Fathers of the Church haue bene much divided in their judgemēts, concerning those whom the LORD at His comming to Iudgement shall finde alyue.
only ye shall know, that the ancient Father's of the Church have be much divided in their Judgments, Concerning those whom the LORD At His coming to Judgement shall find alive.
but that they shall bee changed, from the estate of Mortalitie, vnto the estate of Aeternitie. Of this opinion also were some of the Latine Fathers; in speciall Tertullian and Ierome ;
but that they shall be changed, from the estate of Mortality, unto the estate of Eternity. Of this opinion also were Some of the Latin Father's; in special Tertullian and Jerome;
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and diverse moderne Wryters, both Papistes, as Cajetane, and some others, led by his authoritie; as also Protestantes, as Calvine, and some others, following him.
and diverse modern Writers, both Papists, as Cajetane, and Some Others, led by his Authority; as also Protestants, as Calvin, and Some Others, following him.
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that is, they haue believed, or at least thought it more probable, That even those who shall bee alyue at the LORD His second comming, shall truelie and reallie die;
that is, they have believed, or At least Thought it more probable, That even those who shall be alive At the LORD His second coming, shall truly and really die;
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Of this opinion were diverse, both of the Greeke Fathers, as Dydimus, one of the Doctors of Alexandria, and Acacius, Bishop of Caesarea, (as we may perceaue by Ierome his Epistle to Minerius, and Alexander, EPIST. 152. vvhere the judgement of them both in this particular is related) and Oecumenius in his Commentaries expounding this place:
Of this opinion were diverse, both of the Greek Father's, as Dydimus, one of the Doctors of Alexandria, and Acacius, Bishop of Caesarea, (as we may perceive by Jerome his Epistle to Minerius, and Alexander, EPISTLE. 152. where the judgement of them both in this particular is related) and Oecumenius in his Commentaries expounding this place:
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and also of the Latine Fathers, as the Author of the Commentaries vpon Paul 's Epistles, attributed to Ambrose, in Thes. Cap. 4. Augustine, in some places of his workes,
and also of the Latin Father's, as the Author of the Commentaries upon Paul is Epistles, attributed to Ambrose, in Thebes Cap. 4. Augustine, in Some places of his works,
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as Quaest. 3. ad Dulcetium. (For he was ever doubtfull of this matter, even when he writ his worke of Retractions, Lib. 2. Retract. Cap. 33.) I could also for this opinion, cite diverse of the Ancientes, who will haue the wordes read, Wee shall all sleepe, but wee shall not all bee changed.
as Question 3. and Dulcetium. (For he was ever doubtful of this matter, even when he writ his work of Retractions, Lib. 2. Retract. Cap. 33.) I could also for this opinion, Cite diverse of the Ancients, who will have the words read, we shall all sleep, but we shall not all be changed.
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as it is now in the Greeke Copies, nothing can bee infalliblie concluded, to proue, that those whom the LORD shall find vpon the earth at His second comming, shall not taste of Death ; properlie and truelie so called.
as it is now in the Greek Copies, nothing can be infallibly concluded, to prove, that those whom the LORD shall find upon the earth At His second coming, shall not taste of Death; properly and truly so called.
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For whereas the Apostle sayeth, Wee shall all sleepe, it may bee verie probablie alleadged, That by sleeping, hee vnderstandeth not Death it selfe; but the continuance of Death :
For whereas the Apostle Saith, we shall all sleep, it may be very probably alleged, That by sleeping, he understandeth not Death it self; but the Continuance of Death:
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or, to vse Oecumen. his phrase, that the Apostle is speaking NONLATINALPHABET, of a long death, or of a death continued for so long tyme, that the dead bodies may bee altered, and dissolved into dust.
or, to use Oecumen. his phrase, that the Apostle is speaking, of a long death, or of a death continued for so long time, that the dead bodies may be altered, and dissolved into dust.
or suffer, Death. Therefore my second Assertion is, That the vniversalitie of Death & Resurrection, is to bee vnderstoode, with an exemption of those whom GOD Himselfe,
or suffer, Death. Therefore my second Assertion is, That the universality of Death & Resurrection, is to be understood, with an exemption of those whom GOD Himself,
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This Peter Martyr observeth, speaking of Henoch and Elias, who for extraordinarie respectes were exeemed by GOD from Death; And such, sayeth hee, will bee the condition of those whom GOD shall find alyue when Hee commeth to judgement.
This Peter Martyr observeth, speaking of Henoch and Elias, who for extraordinary respects were exeemed by GOD from Death; And such, Saith he, will be the condition of those whom GOD shall find alive when He comes to judgement.
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Yet albeit of this extraordinarie exemption, it is the ordinarie course of all Man-kynde, to die, according to that of HEBR. ix. 27. It is appoynted for men, once to die.
Yet albeit of this extraordinary exemption, it is the ordinary course of all Mankind, to die, according to that of HEBREW. ix. 27. It is appointed for men, once to die.
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The Iewes, although they allow this just Extent of this Text, in this, That all shall die, yet they denye, that all shall awake: grounding themselues on the wordes PSAL. j. 5. Therefore the vngodlie shall not ryse in Iudgement.
The Iewes, although they allow this just Extent of this Text, in this, That all shall die, yet they deny, that all shall awake: grounding themselves on the words PSALM j. 5. Therefore the ungodly shall not rise in Judgement.
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That the Extent, then, may bee full, the word manie must bee eyther taken distributiuelie, referring it to both members, Manie shall awake to lyfe, and many to shame ;
That the Extent, then, may be full, the word many must be either taken distributively, referring it to both members, Many shall awake to life, and many to shame;
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or the word is to bee taken collectiuelie ; not exclusiuelie, but extensiuelie, and vniversallie, as ROM. v. 18. By the offence of one man, the fault came vpon all vnto condemnation.
or the word is to be taken collectively; not exclusively, but extensively, and universally, as ROM. v. 18. By the offence of one man, the fault Come upon all unto condemnation.
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but (as Daniel sayde in his exposition of Nebuchadnezar 's dreame) let it bee to them who by finall impenitencie hate the LORD, and the interpretation onelie to his enemies :
but (as daniel said in his exposition of Nebuchadnezzar is dream) let it be to them who by final impenitency hate the LORD, and the Interpretation only to his enemies:
Their death is called a sleepe ; and their estate after death, awakening to ever-lasting lyfe. Death in Scripture vsuallie is so tearmed, Deuter. xxxj. 16. the LORD speaking to Moses of his death, sayeth, Beholde, thou shalt sleepe with thy fathers.
Their death is called a sleep; and their estate After death, awakening to everlasting life. Death in Scripture usually is so termed, Deuter xxxj. 16. the LORD speaking to Moses of his death, Saith, Behold, thou shalt sleep with thy Father's.
And our Saviour, Matth. ix. 24. The mayd is not dead, but sleepeth. And Iohn xj. 11. Our friend Lazarus sleepeth: but I goe, that I may awake him out of sleepe.
And our Saviour, Matthew ix. 24. The maid is not dead, but Sleepeth. And John xj. 11. Our friend Lazarus Sleepeth: but I go, that I may awake him out of sleep.
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This sleepe, doe not thinke that it is of the soule, as some fondlie dreamed, that the soules seperated from the bodies, were casten into a dead sleepe, and remaine without all action, vntill the generall Resurrection:
This sleep, do not think that it is of the soul, as Some fondly dreamed, that the Souls separated from the bodies, were casten into a dead sleep, and remain without all actium, until the general Resurrection:
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when the tyme commeth, of which Peter speaketh, 1. PET. v. 4. that is, When the chiefe Shepheard shall appeare, and they shall receaue a Crowne of Glorie, that fadeth not away.
when the time comes, of which Peter speaks, 1. PET. v. 4. that is, When the chief Shepherd shall appear, and they shall receive a Crown of Glory, that fades not away.
and the number of them was ten thousand tyms ten thousand, and thousandes of thousandes, saying with a loude voyce, Worthie is the Lambe that was slayne, to receaue power,
and the number of them was ten thousand times ten thousand, and thousandes of thousandes, saying with a loud voice, Worthy is the Lamb that was slain, to receive power,
and riches, and wisdome, and strength, and honour, and glorie, &c. And as th'Apostle witnesseth, 2. Cor. v. 8. being absent from the bodie, they are present with the LORD. And Phil. j. 23. his desire was to depart, and to bee with CHRIST.
and riches, and Wisdom, and strength, and honour, and glory, etc. And as th'Apostle Witnesseth, 2. Cor. v. 8. being absent from the body, they Are present with the LORD. And Philip j. 23. his desire was to depart, and to be with CHRIST.
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and the bodies of the other to aeternall death; which is called The second death. The bodies then onlie of the Godlie doe sleepe in the dust of the earth.
and the bodies of the other to Eternal death; which is called The second death. The bodies then only of the Godly do sleep in the dust of the earth.
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For in that the death of man is called a sleepe, it evidentlie signifieth, That the soules of men are not as the souls of other creatures, who lose beeing with their bodies;
For in that the death of man is called a sleep, it evidently signifies, That the Souls of men Are not as the Souls of other creatures, who loose being with their bodies;
That nowe, then, wee may knowe the nature of the death of the Godlie, we haue to learne wherefore speciallie it is resembled to sleepe. This appellation it getteth in Scripture, is to testifie, what good, what happinesse, the Godlie gayne by Death. And, to omit manie other resemblances betwixt them, I will show it in this:
That now, then, we may know the nature of the death of the Godly, we have to Learn Wherefore specially it is resembled to sleep. This appellation it gets in Scripture, is to testify, what good, what happiness, the Godly gain by Death. And, to omit many other resemblances betwixt them, I will show it in this:
Even as a man all the day long wearied with toyle, and travell, when the night commeth, laying aside all traffique of the world, hee vncloatheth himselfe, goeth to bed, willingly yeelding to Nature;
Even as a man all the day long wearied with toil, and travel, when the night comes, laying aside all traffic of the world, he unclotheth himself, Goes to Bed, willingly yielding to Nature;
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they yeeld to the God of Nature, saying vnto them, Returne, yee children of men, Psal. xc. 3. They vncloathe their souls, and put off their earthlie tabernacle. Then their bodies are layde downe in the dust, as in a sweete sleeping bed:
they yield to the God of Nature, saying unto them, Return, ye children of men, Psalm xc. 3. They unclothe their Souls, and put off their earthly tabernacle. Then their bodies Are laid down in the dust, as in a sweet sleeping Bed:
till the Heavens bee no more, they shall not awake, nor bee raysed out of their sleepe, Iob xiv. 11.12. Where they are delivered from all cares, all toyle, and sense of evill, wherevnto before they were subject:
till the Heavens be no more, they shall not awake, nor be raised out of their sleep, Job xiv. 11.12. Where they Are Delivered from all Cares, all toil, and sense of evil, whereunto before they were Subject:
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Yea, from all occasions and temptations to sinne. Desiit peccare, desiit jactari, desiit miser esse: He ceasseth to sinne, or to bee tossed with anie winde of temptation to sinne. In a word; Hee ceasseth to bee miserable:
Yea, from all occasions and temptations to sin. Desiit Peccare, desiit jactari, desiit miser esse: He ceaseth to sin, or to be tossed with any wind of temptation to sin. In a word; He ceaseth to be miserable:
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Quis ille qui non aegrotat in hac vita? Quis non longum languorem trahit? nasci hic in corpore mortali incipere, aegrotare est. Aug. in Psal. cij. ante med. Who is hee (sayeth hee) that is not sicke in this lyfe? Who is hee that languisheth not? To begin to bee borne in this mortall bodie, is to bee sicke.
Quis Isle qui non aegrotat in hac vita? Quis non Longum languorem trahit? Nasci hic in corpore mortali incipere, aegrotare est. Aug. in Psalm cij. ante med. Who is he (Saith he) that is not sick in this life? Who is he that Languishes not? To begin to be born in this Mortal body, is to be sick.
for ridiculos homines facit: the poore are the object of mockerie. Salomon sayeth, Prov. xiv. 20. The poore is hated, even of his owne neyghbour. And Prov. xix. 7. All the brethren of the poore doe hate him;
for ridiculos homines facit: the poor Are the Object of mockery. Solomon Saith, Curae xiv. 20. The poor is hated, even of his own neighbour. And Curae xix. 7. All the brothers of the poor do hate him;
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Yea, besides to howe manie miseries daylie is man lyable, to hunger, thirst, heate, colde, inaccommodation in dwelling, much travell, vaine hopes, &c. howe manie are his private crosses, his publicke calamities,
Yea, beside to how many misery's daily is man liable, to hunger, thirst, heat, cold, inaccommodation in Dwelling, much travel, vain hope's, etc. how many Are his private Crosses, his public calamities,
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for, as Bernard speaketh, Liberatio plena atque perfecta ante diem sepulturae esse non poterit, quod maneat jugum gravè super filios Adam, à die exitiu• de ventre matris ipsorum, vsque in diem sepulturae in matrem omnium.
for, as Bernard speaks, Liberatio plena atque perfecta ante diem sepulturae esse non poterit, quod Maneat jugum gravè super Sons Adam, à die exitiu• de ventre matris Ipsorum, vsque in diem sepulturae in matrem omnium.
In hac ergo die eripiam eum (nempè, justum) inquit, quando nihil jam vltra vel quod corpori, vel quod animae faciat mundus habebit. Ber•. Serm. 16. in Psal. xc. A full and a perfect freedome, before the day of our buriall, there can not bee:
In hac ergo die eripiam Eum (nempè, Justum) inquit, quando nihil jam vltra vel quod corpori, vel quod Spirits Faciat World habebit. Ber•. Sermon 16. in Psalm xc. A full and a perfect freedom, before the day of our burial, there can not be:
Hee doeth therefore heerevpon conclude, Sed heu exspectata mors tardè venit! But alace, (sayeth hee) long looked for, and much desired Death, commeth slowlie!
He doth Therefore hereupon conclude, said heu exspectata mors tardè venit! But alace, (Saith he) long looked for, and much desired Death, comes slowly!
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No marvell a Christian sayde so, since Cicero, an Ethnicke, Lib. 1. Tusc. quaest. could say, Pro dii immortales, quam illud verè jucundum hominibus esse debet, quo confecto nulla reliqua cura, nulla solicitudo futura sit! That is;
No marvel a Christian said so, since Cicero, an Ethnic, Lib. 1. Tuscany Question. could say, Pro Gods immortales, quam illud verè jucundum hominibus esse debet, quo confecto nulla Rest Cure, nulla solicitudo futura sit! That is;
The next Happinesse included in this, that it is called a sleepe, is, That heereby wee are fitted and prepared for heavenlie Happinesse. By Death there is a preparation made,
The next Happiness included in this, that it is called a sleep, is, That hereby we Are fitted and prepared for heavenly Happiness. By Death there is a preparation made,
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whence it is called by BERNARD, Ianua vitae, initium refrigerii, sancti montis scala, & ingressus in locum tabernaculi admirabilis, quod fixit Dominus,
whence it is called by BERNARD, Gate vitae, Initium refrigerii, sancti montis scala, & ingressus in locum tabernaculi admirabilis, quod fixit Dominus,
What sleepe, then, is lyke to this Sleepe ? and what Sleepe more to bee desired than IT, were not the Bed wherein IT is enjoyed, seemeth to lessen all the former happinesse ? For it is sayde by the Angell, They sleepe in the dust of the earth.
What sleep, then, is like to this Sleep? and what Sleep more to be desired than IT, were not the Bed wherein IT is enjoyed, seems to lessen all the former happiness? For it is said by the Angel, They sleep in the dust of the earth.
Neyther is there anie other place for our bodilie rest alotted, vntill our finall awakening: Dust (sayeth the LORD) thou art, and to dust thou shalt returne, GEN. iij. 19.
Neither is there any other place for our bodily rest allotted, until our final awakening: Dust (Saith the LORD) thou art, and to dust thou shalt return, GEN. iij. 19.
Of all Beds a man can lye downe into, it is the most kyndlie Bed: For the earth is mater omnium nostrum. And when wee are layde downe in IT, wee are but in the bosome of our common mother, who will bring vs foorth agayne into another vvorlde:
Of all Beds a man can lie down into, it is the most kyndlie Bed: For the earth is mater omnium nostrum. And when we Are laid down in IT, we Are but in the bosom of our Common mother, who will bring us forth again into Another world:
IT is of all Beds, the onlie Bed of Rest, wherein man most securelie sleepeth. Of all other Beds, everie man, in some sort, may complayne with IOS, When I say, My bed shall comfort mee, my couch shall ease my complaynt;
IT is of all Beds, the only Bed of Rest, wherein man most securely Sleepeth. Of all other Beds, every man, in Some sort, may complain with IOS, When I say, My Bed shall Comfort me, my couch shall ease my complaint;
For great travell is created for everie man, and an heavie yoake is vpon the sonnes of Adam, from the day that they goe out of their mothers wombe, till the day that they returne to the mother of all thinges. ECCL. xl. 1. No quyet anie where in the interveaning tyme;
For great travel is created for every man, and an heavy yoke is upon the Sons of Adam, from the day that they go out of their mother's womb, till the day that they return to the mother of all things. ECCLESIASTES. xl. 1. No quiet any where in the interveaning time;
but then they shall enter into their peace: they shall rest in their Beds, ISAI lvij. 2. Fourthlie, IT is a Bed perfumed with the most costlie Perfume in the worlde. Wee reade PROV. vij. 17. that the harlot had perfumed her bed with myrrhe, aloës, and cynamom:
but then they shall enter into their peace: they shall rest in their Beds, ISAIAH lvij. 2. Fourthly, IT is a Bed perfumed with the most costly Perfume in the world. we read CURAE. vij. 17. that the harlot had perfumed her Bed with myrrh, aloës, and cinnamon:
The knowledge of this estate after death, and long sleepe, wherein the bodies doe lye, it bringeth, without all mixture of sorrow, vnexpressable comfort.
The knowledge of this estate After death, and long sleep, wherein the bodies do lie, it brings, without all mixture of sorrow, unexpressable Comfort.
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and after they are vnited with their soules, shall obtayne everlasting Lyfe. This doctrine of the resurrectione of bodies, is onlie revealed in the word of GOD.
and After they Are united with their Souls, shall obtain everlasting Life. This Doctrine of the resurrection of bodies, is only revealed in the word of GOD.
For Resurrectio mortuorum, est fiducia christianorum, sayeth Tertul. de resur. carnis · It is an speciall article of our Fayth, which wee must holde vndenyable against all such wicked Hereticks, who would denye the same;
For Resurrection Mortuorum, est Fiducia Christians, Saith Tertulian de Resurrection. carnis · It is an special article of our Faith, which we must hold vndenyable against all such wicked Heretics, who would deny the same;
For those whom the Angell sayeth, that they sleepe in the dust, are sayd by our Saviour, to bee in the graues. And what is to the Angell, They shal awake. It is to Christ, They shal heare the voyce of the Sonne of man, and come foorth.
For those whom the Angel Saith, that they sleep in the dust, Are said by our Saviour, to be in the graves. And what is to the Angel, They shall awake. It is to christ, They shall hear the voice of the Son of man, and come forth.
So clearlie consonant, that our Saviours wordes are a plaine exposition of the Angels, Tertullian most learnedlie in his booke De resurrectione carnis, refuteth this Heresie:
So clearly consonant, that our Saviors words Are a plain exposition of the Angels, Tertullian most learnedly in his book De resurrection carnis, refuteth this Heresy:
And that Hee might present vs vnto Himselfe glorious, hath cleansed our bodies by the washing of regeneration, and made them temples of the holie Ghost:
And that He might present us unto Himself glorious, hath cleansed our bodies by the washing of regeneration, and made them Temples of the holy Ghost:
and wee are fed by the bodie and blood of IESUS CHRIST, to the certayne hope of this Resurrection, according as our Saviour sayeth Iohn 6.54. Who so eateth my flesh, and drinketh my blood, hath eternall lyfe, and I will rayse him vp at the last day.
and we Are fed by the body and blood of IESUS CHRIST, to the certain hope of this Resurrection, according as our Saviour Saith John 6.54. Who so Eateth my Flesh, and Drinketh my blood, hath Eternal life, and I will raise him up At the last day.
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And as that father well marketh, Non possunt separari, in mercede quos opera conjungit. For who worketh together in justice, should bee rewarded together.
And as that father well marks, Non possunt separari, in mercede quos opera conjungit. For who works together in Justice, should be rewarded together.
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For what although the bodies bee burnt in ashes, bee devoured of beasts, eaten of fowles or fishes? For Tertullian answering to this, sayeth, Habet et car• suos sinus interim, in aquis, in ignibus, in alitib { us } et bestiis.
For what although the bodies be burned in Ashes, be devoured of beasts, eaten of fowls or Fish? For Tertullian answering to this, Saith, Habet et car• suos sinus interim, in aquis, in ignibus, in alitib { us } et bestiis.
Knoweth not the LORD by His infinite wisdome, where the smallest part of the dust, wherein their bodies are dissolved, lyeth? and by His infinite power, is Hee not able to collect them altogether? Shall wee denye Him that skill a master of familie hath in his owne house;
Knoweth not the LORD by His infinite Wisdom, where the Smallest part of the dust, wherein their bodies Are dissolved, lies? and by His infinite power, is He not able to collect them altogether? Shall we deny Him that skill a master of family hath in his own house;
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And to affirme, that those bodies which shall bee glorified with the soule, shall not bee the same bodies, which were layde asleepe, it is to deny the Resurrection. For who can call that a Resurrection? that is, a raysing vp of that bodie which was fallen, a wakening of that which was asleepe. It were meerlie ridiculous,
And to affirm, that those bodies which shall be glorified with the soul, shall not be the same bodies, which were laid asleep, it is to deny the Resurrection. For who can call that a Resurrection? that is, a raising up of that body which was fallen, a wakening of that which was asleep. It were meerlie ridiculous,
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The same bodies, then, which were layde asleepe in the graue, shall bee awakened, and that by the ministerie indeede of the holy Angels, who are ministring spirits, for the good of the Elect ▪ but efficiently it shal bee by the voyce of IESVS CHRIST, as Hee testifieth of Himselfe;
The same bodies, then, which were laid asleep in the graven, shall be awakened, and that by the Ministry indeed of the holy Angels, who Are ministering spirits, for the good of the Elect ▪ but efficiently it shall be by the voice of JESUS CHRIST, as He Testifieth of Himself;
and they that heare it, shall liue, IOHN. v. 25. Hee is their Head, and therefore will awake His owne members, to the participation of His owne Glorie.
and they that hear it, shall live, JOHN. v. 25. He is their Head, and Therefore will awake His own members, to the participation of His own Glory.
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for no eye of man hath sene it, no eare heard it, nor haue entered into the heart of man, the thinges which GOD hath prepared for them that loue Him, 1. Cor. 2.9.
for no eye of man hath seen it, no ear herd it, nor have entered into the heart of man, the things which GOD hath prepared for them that love Him, 1. Cor. 2.9.
Yet because such is the eagernesse of man's desire, to knowe somewhat of that Estate, and such vnspeakable Contentment it bringeth to the heartes of the Godlie, which haue the least glimpse of it;
Yet Because such is the eagerness of Man's desire, to know somewhat of that Estate, and such unspeakable Contentment it brings to the hearts of the Godly, which have the least glimpse of it;
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That therein wee shall get a Kingdome, an Inheritance vncorruptible, vndefyled, that fadeth not away. 1. Pet. j. 4. A Crowne of Righteousnesse, 2. Tim. iv. 8. A Crowne of Lyfe, a Crowne of Glorie, 1. Pet. v. 4. An exceeding aeternall weyght of Glorie, 2. Cor. iv. 17. That there shall bee Glorie, Honour, and Peace, to everie man that worketh good, Rom. 11.10. The bodies shall haue their glorie:
That therein we shall get a Kingdom, an Inheritance uncorruptible, undefiled, that fades not away. 1. Pet. j. 4. A Crown of Righteousness, 2. Tim. iv. 8. A Crown of Life, a Crown of Glory, 1. Pet. v. 4. an exceeding Eternal weight of Glory, 2. Cor. iv. 17. That there shall be Glory, Honour, and Peace, to every man that works good, Rom. 11.10. The bodies shall have their glory:
For wee looke (sayeth the Apostle) for the LORD IESVS CHRIST, who shall change our vyle bodie, that it may bee fashioned lyke vnto His glorious bodie, according to the working;
For we look (Saith the Apostle) for the LORD JESUS CHRIST, who shall change our vile body, that it may be fashioned like unto His glorious body, according to the working;
and what is sowen a naturall bodie, shal be raised a spirituall bodie, 1. Cor. xv. 42.43.44. Wherevpon it is, that the Schoole-men gather foure speciall Enduementes, wherewith the bodie, as with a most gorgeous Robe, shall bee glorified.
and what is sown a natural body, shall be raised a spiritual body, 1. Cor. xv. 42.43.44. Whereupon it is, that the Schoolmen gather foure special Enduementes, wherewith the body, as with a most gorgeous Robe, shall be glorified.
of whome albeit much hath beene worthilie spoken, yet it is impossible for vs, (not beeing of aequall worth with himselfe) to speake according to his worth:
of whom albeit much hath been worthily spoken, yet it is impossible for us, (not being of aequal worth with himself) to speak according to his worth:
Vt enim de pictore, sculptore, fictore, nisi artifex judicare, ita nisi sapiens, non potest perspicere sapientem, Plin. Sec. Lib. 1. Epist. 10. Onlie a wyse man (sayth hee) can fullie obserue a wyse man:
Vt enim de pictore, sculptore, fictore, nisi artifex judicare, ita nisi sapiens, non potest perspicere sapientem, Pliny Sec. Lib. 1. Epistle 10. Only a wise man (say he) can Fully observe a wise man:
I can not but giue you this vent, and with you acknowledge, that great is the losse which both Church and Policie doeth sustayne, beeing deprived of him:
I can not but give you this vent, and with you acknowledge, that great is the loss which both Church and Policy doth sustain, being deprived of him:
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For justlie may that testimonie of prayse bee given him, which the wyse man giveth to David, Eccl. 47.2. As is the fat taken away from the Peace-offring, so was David chosen out of the children of Israell:
For justly may that testimony of praise be given him, which the wise man gives to David, Ecclesiastes 47.2. As is the fat taken away from the Peace-offering, so was David chosen out of the children of Israel:
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For albeit all the Peace-offering amongst the Israelites, was by a speciall lawe consecrated vnto the LORD, yet onelie the fat would the LORD haue given vnto Himselfe,
For albeit all the Peace-offering among the Israelites, was by a special law consecrated unto the LORD, yet only the fat would the LORD have given unto Himself,
So albeit all the people of Israell were holie vnto the LORD, yet DAVID, in comparison with them, was as the fat of the Sacrifice, aboue others chosen of GOD, and delectable vnto Him.
So albeit all the people of Israel were holy unto the LORD, yet DAVID, in comparison with them, was as the fat of the Sacrifice, above Others chosen of GOD, and delectable unto Him.
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so hee, a man full of fat, that is, of choyce and excellent giftes, was speciallie chosen out by GOD, to bee consecrated to His glorie, in the good of His Church, and Common-wealth heere.
so he, a man full of fat, that is, of choice and excellent Gifts, was specially chosen out by GOD, to be consecrated to His glory, in the good of His Church, and Commonwealth Here.
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For hee testified, in all the actes of his lyfe, that the grace of GOD had appeared vnto him, and taught him to denye all vngodlinesse, and worldlie lustes, and to liue godlie, righteouslie, and soberlie, in this present worlde:
For he testified, in all the acts of his life, that the grace of GOD had appeared unto him, and taught him to deny all ungodliness, and worldly lusts, and to live godly, righteously, and soberly, in this present world:
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And, in particular, in the actes of his Priestlie, or Ministeriall Calling, hee did testifie, that hee was a chosen Vessell vnto CHRIST, to carrie His Name.
And, in particular, in the acts of his Priestly, or Ministerial Calling, he did testify, that he was a chosen Vessel unto CHRIST, to carry His Name.
For hee was one that did rule his owne spirit: and so, in Salomon 's esteeme, better than one that taketh a Citie, Prov. xvj. 32. In which Charge, as you haue heard, hee worthilie did discharge himselfe;
For he was one that did Rule his own Spirit: and so, in Solomon is esteem, better than one that Takes a city, Curae xvj. 32. In which Charge, as you have herd, he worthily did discharge himself;
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provyding for Seminaries of Learning, and nowrishment for seede to growe therein. In these Seminaries, the Youth, as pleasant Plantes, did aboundantlie spring vp in his tyme:
providing for Seminaries of Learning, and nourishment for seed to grow therein. In these Seminaries, the Youth, as pleasant Plants, did abundantly spring up in his time:
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For, as a wyse master Gardner, sometymes hee plucked fullie vp vnprofitable trees, out of their places, that they should not trouble the ground anie more;
For, as a wise master Gardner, sometimes he plucked Fully up unprofitable trees, out of their places, that they should not trouble the ground any more;
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And in the actes of Policie, as a States-man, hee did evidentlie declare, that our mightie Prince did choose him out, according to the wyse counsell of Iethro to Moses, for an able man, one that feared GOD, loved the Trueth, and hated covetousnesse, Exod. xviij. 21.
And in the acts of Policy, as a Statesman, he did evidently declare, that our mighty Prince did choose him out, according to the wise counsel of Jethro to Moses, for an able man, one that feared GOD, loved the Truth, and hated covetousness, Exod xviij. 21.
And so hee discharged himselfe in all Employmentes of that kynde, that with IOB hee might haue sayde of himselfe, that hee was in such admiration amongst the Princes,
And so he discharged himself in all Employmentes of that kind, that with JOB he might have said of himself, that he was in such admiration among the Princes,
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they held their peace, and their tongue cleaved to the roofe of their mouth, Iob xxix. 9.10. That such a man is taken away, it can not bee denyed, but that it praesageth some heavie judgement vpon this Land:
they held their peace, and their tongue cleaved to the roof of their Mouth, Job xxix. 9.10. That such a man is taken away, it can not be denied, but that it praesageth Some heavy judgement upon this Land:
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and merciful men are taken away, none considering that the righteous is taken away, from the evill to come. Esay. lvij. 1. Oh, if men would consider, howe that such men are both Lightes and Pillars, where they liue;
and merciful men Are taken away, none considering that the righteous is taken away, from the evil to come. Isaiah. lvij. 1. O, if men would Consider, how that such men Are both Lights and Pillars, where they live;
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and howe hee would haue spared Sodom and Gomorrah, if there had beene ten righteous men therein, Gen. xviij. and how that the Angell could not doe anie thing agaynst them, vntill LOT did escape to the mountaynes:
and how he would have spared Sodom and Gomorrah, if there had been ten righteous men therein, Gen. xviij. and how that the Angel could not do any thing against them, until LOT did escape to the Mountains:
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The consideration of this, would make them to take to heart the death of the Righteous, and in tyme by repentance praevent these judgementes, which seeme to ensue.
The consideration of this, would make them to take to heart the death of the Righteous, and in time by Repentance prevent these Judgments, which seem to ensue.
out of which, one day, by the sweete voyce of his Saviour CHRIST IESUS, it shall bee awakened: and when Hee shall come in Glorie, Hee will then bring him both in soule and bodie to Glorie with Him:
out of which, one day, by the sweet voice of his Saviour CHRIST IESUS, it shall be awakened: and when He shall come in Glory, He will then bring him both in soul and body to Glory with Him:
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that is, wee ought not to mourne for the faithfull that are dead, but giue thankes to GOD for them, who hath vouchsafed to delyver them out of the miseries of this lyfe,
that is, we ought not to mourn for the faithful that Are dead, but give thanks to GOD for them, who hath vouchsafed to deliver them out of the misery's of this life,
that hee resteth now from his laboures, and that his workes haue followed him. So that if wee mourne nowe, wee may hurt our selues, but not profite him.
that he rests now from his labours, and that his works have followed him. So that if we mourn now, we may hurt our selves, but not profit him.
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Let those onlie carnallie mourne for their friends, that are ignorant of the nature of Death, and denye the Resurrection. But let vs rejoyce, who knowe they are asleepe, and shall bee awakened, to everlasting Lyfe.
Let those only carnally mourn for their Friends, that Are ignorant of the nature of Death, and deny the Resurrection. But let us rejoice, who know they Are asleep, and shall be awakened, to everlasting Life.
First, then, you worthie Citizens, cease now, and leaue off your mourning for your Reverende Prelate: bee no more lyke Rachel, who wept for her children, and would noo bee comforted ;
First, then, you worthy Citizens, cease now, and leave off your mourning for your Reverend Prelate: be no more like Rachel, who wept for her children, and would no be comforted;
There is taken from you the Iudge, and the Prophet; the prudent, and the ancient; the honourable man, & the counseller, the eloquent orator, ESAI. 3.2.3.
There is taken from you the Judge, and the Prophet; the prudent, and the ancient; the honourable man, & the Counsellor, the eloquent orator, ISAIAH. 3.2.3.
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Therefore I cannot better speake vnto you, than in the wordes of our Saviour, to the women who followed him to the place of his sufferinges, Weepe not for mee, but weepe for your selues, O yee daughters of Ierusalem.
Therefore I cannot better speak unto you, than in the words of our Saviour, to the women who followed him to the place of his sufferings, Weep not for me, but weep for your selves, Oh ye daughters of Ierusalem.
Next, you my Reverend Colleagues, his much respected Presbyters, why continue you your mourning, lyke Orphanes destitute of a father? you are not ignorant,
Next, you my Reverend Colleagues, his much respected Presbyters, why continue you your mourning, like Orphans destitute of a father? you Are not ignorant,
Remember you not how carefull hee was, not to leaue you comfortlesse? what testimonies at his death had we of his loue? did hee not shortlie before his death communicate with vs alone, in the holie Sacrament of the blessed bodie and blood of CHRIST IESUS ▪ which was the last testimonie of CHRIST his owne loue to his Disciples? when Elijah was to bee rapt vp into the Heavens, being desyred of Elisha, saying, I pray the let a double portion of thy spirit bee vpon mee ;
remember you not how careful he was, not to leave you comfortless? what testimonies At his death had we of his love? did he not shortly before his death communicate with us alone, in the holy Sacrament of the blessed body and blood of CHRIST IESUS ▪ which was the last testimony of CHRIST his own love to his Disciples? when Elijah was to be rapt up into the Heavens, being desired of Elisha, saying, I pray the let a double portion of thy Spirit be upon me;
It seemed hard this petition to Elijah: yet how gladlie did our ELIjAH, when wee Elisha - lyke, on bowed knees, did begge His blessing, answere vs, with his hand on everie one of our heades, saying, The LORD blesse you, and double his grace,
It seemed hard this petition to Elijah: yet how gladly did our Elijah, when we Elisha - like, on bowed knees, did beg His blessing, answer us, with his hand on every one of our Heads, saying, The LORD bless you, and double his grace,
What can wee but hope for Vertue from that hand, as Elisha receaved Vertue from the Cloake of Elijah ? Remember that storie registrated by Ambrose, de off. lib.
What can we but hope for Virtue from that hand, as Elisha received Virtue from the Cloak of Elijah? remember that story registrated by Ambrose, de off. lib.
who seeing his Bishop going to Martyrdome, weeping, said, Quô progrederis sine filio pater? Quô sacerdos sine diacono properas? nunquam sacrificium sine ministro offerre consueveras? quid in me displicuit pater? num degenerem probasti? experire certè vtrum idoneum ministrum elegeris, cui commisisti Dominici sanguinis dispensationem, cui consummandorum consortium sacramentorum:
who seeing his Bishop going to Martyrdom, weeping, said, Quô progrederis sine filio pater? Quô sacerdos sine Diacono properas? Never Sacrificium sine Minister offer consueveras? quid in me displicuit pater? num degenerem probasti? experire certè Utum idoneum ministrum elegeris, cui commisisti Dominici Blood dispensationem, cui consummandorum consortium Sacramentorum:
huic consortium sanguinis negas, &c. That is, Father, whither doest thou goe without thy sonne? O thou my priest, whither hastenest thou without mee thy Deacon? it was not hitherto thy custome to offer sacrifice without thy helper? what is there in mee nowe hath displeased thee? hast thou found mee faynte hearted? essay mee yet whether or no thou madest choice of a fit helper for thee, to whom thou diddest commit the dispensation of CHRISTS blood,
huic consortium Blood negas, etc. That is, Father, whither dost thou go without thy son? O thou my priest, whither hastenest thou without me thy Deacon? it was not hitherto thy custom to offer sacrifice without thy helper? what is there in me now hath displeased thee? hast thou found me faint hearted? essay me yet whither or no thou Madest choice of a fit helper for thee, to whom thou didst commit the Dispensation of CHRIST blood,
To whom Sixtus replyed, Non ego te, fili, derelinquo aut desero, sed majora tibi debentur certamina, nos quasi senes levioris pugnae cursum recepimus:
To whom Sixtus replied, Non ego te, fili, derelinquo Or desero, sed marjoram tibi debentur certamina, nos quasi senes levioris pugnae Cursum recepimus:
we as olde men haue vndergon lesser skirmisses: to thee, as to a young man, abydeth over this Tyrant a more glorious triumph. Thou shalt come shortlie: cease therefore to weepe.
we as old men have undergone lesser skirmisses: to thee, as to a young man, Abideth over this Tyrant a more glorious triumph. Thou shalt come shortly: cease Therefore to weep.
The LORD then grant that wee all may liue the lyfe of the righteous, whereby we may die the death of the righteous ▪ that sleeping with them in the dust of the earth, with them also wee may bee awakened to everlasting Lyfe, through IESUS CHRIST. AMEN.
The LORD then grant that we all may live the life of the righteous, whereby we may die the death of the righteous ▪ that sleeping with them in the dust of the earth, with them also we may be awakened to everlasting Life, through IESUS CHRIST. AMEN.
Timeo dicere, sed dicendū est, Martyrium ipsum si ideo fiat, ut admirationi & laudi habeamur à fratribus; frustra sanguis effusus est. Comment. in Gal. 5.
Timeo dicere, sed Dicendum est, Martyrium ipsum si ideo fiat, ut admirationi & laudi habeamur à fratribus; frustra sanguis effusus est. Comment. in Gal. 5.
Cypr. Ep. 73 ad Iubajanum, Author serm. de pass. & de Coena Domini apud eundem. August. l. 1. de anima, et ejus origine. cap. 9. & serm. 250, de tempore: & serm. 46. de sanctis. Hieron. ad Damas. Epist. 58. Sophronius apud eundem serm. de assumpt. B. Mar•a. Gregor. Dialog. lib. 3. cap. 26. hom. 3. & 35. in Evang. Bernard. serm. 1. in oct. pasc.
Cyprus Epistle 73 ad Iubajanum, Author sermon. de pass. & de Coena Domini apud eundem. August. l. 1. de anima, et His origine. cap. 9. & sermon. 250, de tempore: & sermon. 46. de sanctis. Hieron. ad Damas. Epistle 58. Sophronius apud eundem sermon. de assumpt. B. Mar•a. Gregory. Dialogue. lib. 3. cap. 26. hom. 3. & 35. in Evangelist Bernard. sermon. 1. in oct. pasc.
Propter impassibilitatē prasentis vita, & non propter gloriam vitae aterna. Aquinas 3. part. Summa. qu. 69. art. 3. Propter commoditatom vitae prasentis, & non propter fructum vita spiritualis. Durandus, in 4. Sent. Dist. 4. Quast. 3.
Propter impassibilitatē prasentis vita, & non propter gloriam vitae aterna. Aquinas 3. part. Summa. queen. 69. art. 3. Propter commoditatom vitae prasentis, & non propter Fruit vita spiritualis. Durandus, in 4. Sent. Dist 4. Quast. 3.
Terenl. lib. de Poenitentiae, Cap. 6. Quám porrò ineptum p•enitententiam non adimplere, & veniam sustinere ; id est, exspectare. Ambros. ep. 82. ad Eccles. Vercellensem. Qua nobis salus esse potest nisi jesunio eluerimus peccata nostra? Et ad Virginem lapsam, Cap. 8. Poenitudo enim lapsis necessaria est, sicut vulneratis necessaria sunt medicamina. Et infra; Grande scelus, grandem necessariam habet satisfactionem, August. lib. quinquaginta homiliarum, Homil. 50. Non sufficit mores in melius commutare, & à factis malis recedere, nisi etiam de his qua facta sun• DEO satisfiat, &c. Cassianus Collat. 23. Cap. 15. Quicun { que } post baptismum & DEI notitiam corruerit in hoc corpus mortis, sciat se purgandum afflictione poenitentiae diuturna, aut poenali d•lore, non quotidiana gratia CHRISTI; id est, facili remissione, — aut certè pro iis deputandum se esse postea poenis aeternis, &c.
Terenl. lib. de Poenitentiae, Cap. 6. Quám porrò Ineptum p•enitententiam non adimplere, & veniam Sustain; id est, exspectare. Ambos Epistle. 82. and Eccles. Vercellensem. Qua nobis salus esse potest nisi jesunio eluerimus Peccata nostra? Et ad Virginem lapsam, Cap. 8. Poenitudo enim Lapsis necessaria est, sicut vulneratis necessaria sunt medicines. Et infra; Grande scelus, grandem Necessariam habet satisfactionem, August. lib. Quinquaginta homiliarum, Homily 50. Non sufficit mores in Better commutare, & à factis malis recedere, nisi etiam de his qua facta sun• GOD satisfiat, etc. Cassian Collat. 23. Cap. 15. Quicun { que } post Baptism & DEI notitiam corruerit in hoc corpus mortis, sciat se purgandum affliction poenitentiae Diuturna, Or poenali d•lore, non Quotidian Gratia CHRIST; id est, Facili remission, — Or certè Pro iis deputandum se esse postea Phoenicians Eternal, etc.
Valent. in Th. tom. 4. disp. 7. qu. 4. punct. 1. Victor. in summa Sacram. tract. de poenit. num. 110 & Mel•h. Canus, l. 12. de locis, cap. 23. ad 9.
Valent. in Th. tom. 4. Disp. 7. queen. 4. punct. 1. Victor. in summa Sacrament tract. de Repent. num. 110 & Mel•h. Canus, l. 12. de locis, cap. 23. and 9.
Peccatum Ventale remitti nihil aliud est quàm poeni• ad quam homo est obligatus ra••one venial•• totalitor solvi, aut nobis con••nar•, aut sal•e• commuta•• 〈 ◊ 〉 obligati•nem ad ••norem p•ena••. 〈 ◊ 〉. in 4. Sent. Di•t. 21. 〈 ◊ 〉 1. Lament. 3.33.
Peccatum Ventale remitti nihil Aliud est quàm poeni• ad quam homo est obligatus ra••one venial•• totalitor Solvi, Or nobis con••nar•, Or sal•e• commuta•• 〈 ◊ 〉 obligati•nem ad ••norem p•ena••. 〈 ◊ 〉. in 4. Sent. Di•t. 21. 〈 ◊ 〉 1. Lament. 3.33.
1. Cor. 13. 1•. Vita nostra modo spes est, vita nostra postea aeternitas erit ▪ Vita vitae mortalis, spes est vita immortalis, Enarrat. in Psal. 103. Conc. 4.
1. Cor. 13. 1•. Vita nostra modo spes est, vita nostra postea aeternitas erit ▪ Vita vitae Mortalis, spes est vita Immortal, Enarrat. in Psalm 103. Conc 4.
This opinion •s maintai•ed by An•baptists, & was of old maintained •y those •aeretickes •hom Au•ustine cal•eth Arabi•s, in his •ooke De •aresibus, ad Quod Val••eum, ha•es. 83. •att. 10.28
This opinion •s maintai•ed by An•baptists, & was of old maintained •y those •aeretickes •hom Au•ustine cal•eth Arabi•s, in his •ooke De •aresibus, ad Quod Val••eum, ha•es. 83. •att. 10.28
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Magnus ••lic charorum numerus no• exspectat, parentū, fratrum, fili••ū, frequens 〈 ◊ 〉 & copiosae turba desiderat, jam de sua immortalitate secura, & adhuc de nostra salute sollicita. Ciprian. serm ▪ de mortalitate, in fin• ▪
Magnus ••lic charorum Numerus no• exspectat, parentū, fratrum, fili••ū, Frequent 〈 ◊ 〉 & copiosae turba Desiderate, jam de sua immortalitate Secure, & Adhoc de nostra salute sollicita. Cyprian. sermon ▪ de mortalitate, in fin• ▪
See concerning this, Tertull, in his booke De Anima, cap. 58. Chrysostome, wryting vpon the Epistle to the Philip. serm. 3. August. lib 20. de Civit. D••, cap 9. & 13 For he also believed, that the souls of the Godlie attain not vnto the perfection o• that happinesse, whereof they in themselues are capable, before the day of the g••nerall judgement; as we may easilie perceaue by his 12 booke De Genesi, cap. 35 where he affirmeth, that the soule separated from the bodie, seeth not God, as th• Angels see him. Yea, sometyme he was of that opinion, which manie other of th• Fathers did holde, concerning the place where the soules of the Saincts departed are nowe: to wit, that they are keeped in secret and subterranean places, vntill the Daye of Iudgement. Lib. 12. De Civit. DEI, Cap. 9. & enarra•. in Psal. 36. Conc. 1. But hee seemeth to haue left this opinion, afterwardes as appeareth by his 20 Booke, De Civit. Dei, Cap. 15.
See Concerning this, Tertul, in his book De Anima, cap. 58. Chrysostom, writing upon the Epistle to the Philip. sermon. 3. August. lib 20. de Civit D••, cap 9. & 13 For he also believed, that the Souls of the Godly attain not unto the perfection o• that happiness, whereof they in themselves Are capable, before the day of the g••nerall judgement; as we may Easily perceive by his 12 book De Genesis, cap. 35 where he Affirmeth, that the soul separated from the body, sees not God, as th• Angels see him. Yea, sometime he was of that opinion, which many other of th• Father's did hold, Concerning the place where the Souls of the Saints departed Are now: to wit, that they Are keeped in secret and subterranean places, until the Day of Judgement. Lib. 12. De Civit DEI, Cap. 9. & enarra•. in Psalm 36. Conc 1. But he seems to have left this opinion, afterwards as appears by his 20 Book, De Civit Dei, Cap. 15.
Nec tamen quisquā pucet animas post motem protin•• judicari; omne• in una communi { que } custodia deti••ntur do••c, 〈 ◊ 〉. Lacta••. Lib. 7. divinarū institu•. c. 21. Philip 1·23 2. Cor. 5. •.
Nec tamen quisquā pucet animas post motem protin•• judicari; omne• in una Communi { que } Custodia deti••ntur do••c, 〈 ◊ 〉. Lacta••. Lib. 7. divinarū institu•. c. 21. Philip 1·23 2. Cor. 5. •.
Ambros. enarrat. in Psal. 118. octonar. 20. vers. 153. ideo unus ignē illum sentire non potuit qui est justitia Dei Christus, quia peccatum non fecit.
Ambos Enarrat. in Psalm 118. octonar. 20. vers. 153. ideo Unus Ignem Ilum sentire non Potuit qui est justitia Dei Christus, quia peccatum non fecit.
Hilar. enarrat. in Psal. 118. octonar. 3. vers 20. A• cum ex omni ocioso verbo rationē 〈 ◊ 〉 praestituri, diem judicii concupisc•••s, in quo nobis est ille indefessus iguis ob•undus, in quo subeūd• sunt gravi• illa expiand• à peccatis animae suppliciae? — si in judicii severitatē capax illa Dei virgo ve•tura est desiderare quis audebit à DEO judicari?
Hilar. Enarrat. in Psalm 118. octonar. 3. vers 20. A• cum ex omni ocioso verbo rationē 〈 ◊ 〉 praestituri, diem Judicii concupisc•••s, in quo nobis est Isle indefessus iguis ob•undus, in quo subeund• sunt gravi• illa expiand• à peccatis Spirits suppliciae? — si in Judicii severitatē capax illa Dei virgo ve•tura est desiderare quis audebit à GOD judicari?
Chrysost. Homil. 39. in 1. Cor. & Homil. 28. in Epist. ad Hebr. Ambros. lib. 2. de Cain & Abel, Cap. 2. & Lib. de bono mortis ▪ Cap. 10. & 11. August. Epist. 111. ad Fortunatianum: & Lib. 12. de Genesi, Cap. 35. Bernard in se•to omnium Sanctorū, Serm. 2.3. & 4.
Chrysostom Homily 39. in 1. Cor. & Homily 28. in Epistle ad Hebrew Ambos lib. 2. de Cain & Abel, Cap. 2. & Lib. de Bono mortis ▪ Cap. 10. & 11. August. Epistle 111. and Fortunatian: & Lib. 12. de Genesis, Cap. 35. Bernard in se•to omnium Sanctorū, Sermon 2.3. & 4.
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August. lib de vera & falsa poenitentia, c. 13. Tādiu enim gaudeat & speret homo de gratia, quamdiu sustentatur à poenitentia. Et infra: Hinc semper doleat, & d• dolor• gaudea•.
August. lib de vera & Falsa Penitence, c. 13. Tādiu enim Gaudeat & speret homo de Gratia, Quamdiu sustentatur à Penitence. Et infra: Hinc semper Doleat, & d• dolor• gaudea•.
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Veniebat ille. •. Christus ▪ ille, s. Simeō ibat: sed donec ille veniret, ille •re nolebat, Ia• senectu• matura excludebat, sed sincera pietas dotinabat. August. serm. 3. de verbis Apostoli.
Veniebat Isle. •. Christus ▪ Isle, s. Simeō ibat: sed donec Isle veniret, Isle •re Nolebat, Ia• senectu• matura excludebat, sed Sincere pietas dotinabat. August. sermon. 3. de verbis Apostles.
Iudicaturo Domino, lugubre mundu• immugiet. — adducetur cū suis stultus Plato discipulis: Aristotelis argumenta non proderunt. Tunc tu rusticanus & pauper exult•bis, & ridebis, & dices; Ecce crucisixus DEVS meus; ecco Iudex qui obvolutus pannis in praesepio vagiit. Hic est ille operarit & quaestuariae Fili••s: hic qui matris gestatus sinu, hominem DEVS fugit in Aegyptum: hic vestitu• coccino: hic sentibus coronatus, &c. Hieron. ibidem.
Iudicaturo Domino, lugubre mundu• immugiet. — adducetur cū suis stultus Plato discipulis: Aristotle Argumenta non proderunt. Tunc tu rusticanus & pauper exult•bis, & ridebis, & dices; Ecce crucisixus DEVS meus; echo Judge qui obvolutus pannis in praesepio vagiit. Hic est Isle operarit & quaestuariae Fili••s: hic qui matris gestatus sinu, hominem DEVS Fugitive in Egyptum: hic vestitu• coccino: hic sentibus Crowned, etc. Hieron. ibidem.
His judicious & accurat Treatises cōcerning the visibilitie of the Church, & the lawfulnesse of our calling to the Ministerie: as also his excellēt Commētary vpō the book of the Revelation, shall beare witnes of it to the end of the world.
His judicious & accurate Treatises Concerning the visibility of the Church, & the lawfulness of our calling to the Ministry: as also his excellent Commentary upon the book of the Revelation, shall bear witness of it to the end of the world.
Nazianz. Orat. 23. Elias Cre•ens ▪ indeed interpreteth him there otherwise. Severus Alex. de Baptismo, & elevant baptizatos ad altare eisque dan• mysteria Eucharistiam, & sertis coronat eos Sacerdos. Ord• confirmat. secūdùm usum Ethiopum: Domine Pater, bone & sancte, qui coronasti servos tuos, corona qu• non corrumpitur, benedic eis, qui dignos 〈 ◊ 〉 fecisti, qui eas imponeremus capitibus famulorum tuonum, ut sint eis corona honoris & glori•, Amen. Corona benedistionis & s•lutis, &c:
Nazianz Orat 23. Elias Cre•ens ▪ indeed interpreteth him there otherwise. Severus Alexander de Baptismo, & elevant baptizatos ad altar eisque dan• Mysteries Eucharistiam, & sertis Coronat eos Sacerdos. Ord• Confirmed. secūdùm usum Ethiopum: Domine Pater, bone & sancte, qui coronasti servos tuos, corona qu• non corrumpitur, Benedic eis, qui dignos 〈 ◊ 〉 fecisti, qui eas imponeremus Capitibus famulorum tuonum, ut sint eis corona Honoris & glori•, Amen. Corona benedistionis & s•lutis, etc.:
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Post qu•• desecer• cu••cti flores ▪ madefactu• aqua revivisc•, & hyberna coronás facit, summa eju• natur• in nomine est, appellato quonia• ••n marcescit.
Post qu•• desecer• cu••cti flores ▪ madefactu• aqua revivisc•, & hyberna coronás facit, summa eju• natur• in nomine est, appellato quonia• ••n marcescit.
6. GOD'S goodnesse, in beholding our impuritie, admired. Gr•g. lib. 5. moral ▪ quasi quaedam restis animae caro est: and this garment, sayth hee, habet tincā suam, quia ab ipsa carnalis tent•tio oritur ex qua laceratur. Nyss. de opefic. hominis, cap. 16. Naz. orat. 26. NONLATINALPHABET. Aug. de perfecti•ne justitia cui bonum esse, h•c est ipsum esse: therefore alone good. Luke 18.19
6. GOD'S Goodness, in beholding our impurity, admired. Gr•g. lib. 5. moral ▪ quasi quaedam restis Spirits Caro est: and this garment, say he, habet tincā suam, quia ab ipsa Carnalis tent•tio oritur ex qua laceratur. Nyss. de opefic. hominis, cap. 16. Nazareth Orat. 26.. Aug. de perfecti•ne justitia cui bonum esse, h•c est ipsum esse: Therefore alone good. Luke 18.19
V. Holinesse belongeth to God, in respect of His wayes. 1. Degree. He neither doeth nor willeth evill. Basil. homil. Quod Deus non sit author mali. Faust. Rheg. 2. de grat. cap. 3. Nec quarum rerum ulto• est DEVS, earū & author credendus est. Ambros. hexam. lib. 1 cap. 8. Euseb. 6. de preparatione, cap. 5.
V. Holiness belongeth to God, in respect of His ways. 1. Degree. He neither doth nor wills evil. Basil. Homily. Quod Deus non sit author mali. Faust. Rheg. 2. the great. cap. 3. Nec Whom rerum ulto• est DEVS, earū & author credendus est. Ambos Hexam. lib. 1 cap. 8. Eusebius 6. de preparation, cap. 5.
Vasqu. in primam secunda. Canus lib. 2. de locis ▪ cap. 4. ad 8. Scotus lib. 1. de nat. & gr. cap. 18. Vega, lib. 2. cap. 15. Raynaud. in Theol. natur. dist. 1. q. 3. art. 1.
Vasquez. in primam Secunda. Canus lib. 2. de locis ▪ cap. 4. and 8. Scotus lib. 1. de nat. & Great. cap. 18. Vega, lib. 2. cap. 15. Raynaud. in Theology Nature. Dist. 1. q. 3. art. 1.
Hier. ep. 61. ad Pammachium. Malmesburiensis. Ambros. de dignit. Sacerdotali, c. 2 See Sidonius Apollinaris ▪ l. 7. ep. 11. et l. 8. ep. 11.
Hier. Epistle. 61. and Pammachius. Malmesburyensis. Ambos de dignit. Sacerdotal, c. 2 See Sidonius Apollinaris ▪ l. 7. Epistle. 11. et l. 8. Epistle. 11.
Aug. lib. 12. consess. c. 11. Item dixisti mihi, Domine, voce forti, in auro•• interiorem, quod omnes •aturas at { que } substantias, que nō sunt quod tu es, et tamen sunt ▪ tu feci•ti; et hoc s••lum à te non est, quod non est motus { que } voluntatis à 〈 ◊ 〉 qui es, ad id quod minus est, quia talis motu• delictū atque pec•atum est Aug. lib. 12. confess. c. 11. Hoc in conspectis tuo claret mihi, & magis magis { que } clareseat oro te, atque in ea manifestatione persist• s•brius sub alis tuis.
Aug. lib. 12. confess. c. 11. Item dixisti mihi, Domine, voce forti, in auro•• interiorem, quod omnes •aturas At { que } substantias, que nō sunt quod tu es, et tamen sunt ▪ tu feci•ti; et hoc s••lum à te non est, quod non est motus { que } voluntatis à 〈 ◊ 〉 qui es, ad id quod minus est, quia Talis motu• delictū atque pec•atum est Aug. lib. 12. confess. c. 11. Hoc in conspectis tuo claret mihi, & magis magis { que } clareseat oro te, atque in ea manifestation persist• s•brius sub Aloes tuis.
Dionys. Areopag. Hie• Eccl. cap. 12. Ambr. de iis qui mysteri• initiantur, cap. 3. Aug. serm. 157 & 163. de tempore Chris. Hom. in Psal. 119.
Dionys Areopagus. Hie• Ecclesiastes cap. 12. Ambrose de iis qui mysteri• initiantur, cap. 3. Aug. sermon. 157 & 163. de tempore Chris. Hom. in Psalm 119.
Ibi Petrus cum Iud•a cōversa, quā post se traxit apparebis, ibi Paulus conversum vt •ta dixerim mundū ducens, ibi And•e• post se Achaiam, ibi Ioānes; Asiā, Thomas, Indiam in conspectum sui Judicis conversa ducet. Greg. hom. 17. in Evangel.
There Peter cum Iud•a cōversa, quā post se traxit apparebis, There Paulus conversum vt •ta dixerim Mundum ducens, There And•e• post se Achaia, There Ioamnes; Asiā, Thomas, India in conspectum sui Judges conversa ducet. Greg. hom. 17. in Evangel.
Dyverse •f the An•ients, and in special Tertullian in his boo de Resurrectione ea• •is, cap. 13. doe bring the Phoenix, as an argument of the Resurrection : eyther because they thought the storie of the generation of this Fowle, to be vndoubtedli• true; or else, because they knewe that it was vniversallie believed; which wa• sufficient for their purpose.
Diverse •f the An•ients, and in special Tertullian in his boo the Resurrection ea• •is, cap. 13. doe bring the Phoenix, as an argument of the Resurrection: either Because they Thought the story of the generation of this Foul, to be vndoubtedli• true; or Else, Because they knew that it was universally believed; which wa• sufficient for their purpose.
