Ten sermons, preached vpon seuerall Sundayes and saints dayes 1 Vpon the Passion of our Blessed Savior. 2 Vpon his resurrection. 3 Vpon S. Peters Day. 4 Vpon S. Iohn the Baptists Day. 5 Vpon the Day of the blessed Innocents. 6 Vpon Palme Sunday. 7 and 8 Vpon the two first Sundays in Advent. 9 and 10 Vpon the parable of the Pharisee and publicane, Luke 18. Together with a sermon preached at the assises at Huntington. By P. Hausted Mr. in Arts, and curate at Vppingham in Rutland.
THE FIRST SERMON, UPON The PASSION of our Blessed SAVIOVR. St LVKE 23. VER. 44, 45. 44 And it was about the sixth houre, and there was a darknesse over all the Land untill the ninth houre.
THE FIRST SERMON, UPON The PASSION of our Blessed SAVIOR. Saint LUKE 23. VER. 44, 45. 44 And it was about the sixth hour, and there was a darkness over all the Land until the ninth hour.
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WHen Great Ones weare Blacks, and the Peeres of a Kingdome are seene in mourning, wee may (I hope) without the helpe of Divination, conclude, that the funerall of their King, or of some great Prince amongst them is neere:
WHen Great Ones wear Blacks, and the Peers of a Kingdom Are seen in mourning, we may (I hope) without the help of Divination, conclude, that the funeral of their King, or of Some great Prince among them is near:
And finding the Earth (here) apparelled in a mourning garment, and the Sunne himselfe (who uses at other times, to appeare like a fresh Masker) now wearing a Suit of Blacks; and to these the Temple, which was was once the holiest Place, the glory and joy of the whole Earth, (like a loving Mother robd of all her children at once, those deare pieces of her selfe) sitting alone disconsolate, wringing her hands,
And finding the Earth (Here) appareled in a mourning garment, and the Sun himself (who uses At other times, to appear like a fresh Masker) now wearing a Suit of Blacks; and to these the Temple, which was was once the Holiest Place, the glory and joy of the Whole Earth, (like a loving Mother robbed of all her children At once, those deer Pieces of her self) sitting alone disconsolate, wringing her hands,
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Wee see that mighty Kings and Emperours die, and yet the Sunne lookes upon them (even when they give up the ghost) without any alteration of countenance:
we see that mighty Kings and emperors die, and yet the Sun looks upon them (even when they give up the ghost) without any alteration of countenance:
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The Earth shee endures the slaughter of whole Armies, thousands and ten thousands fall together, the blood of great Commanders mixes with the blood of the common Souldier,
The Earth she endures the slaughter of Whole Armies, thousands and ten thousands fallen together, the blood of great Commanders mixes with the blood of the Common Soldier,
so that the streames which issue from them following the course of all rivers which make hast to the ocean, doe seeme to threaten that with the name of the red Sea. And shee beholds all this without any changing of her livery:
so that the streams which issue from them following the course of all Rivers which make haste to the Ocean, do seem to threaten that with the name of the read Sea. And she beholds all this without any changing of her livery:
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she does peradventure sometimes at the sight of a slaughtered Armie in a kinde of jollity and pride, die some of her greene into a scarlet: but that shee ever wore blacke at the death of any was never heard of before.
she does Peradventure sometime At the sighed of a slaughtered Army in a kind of jollity and pride, die Some of her green into a scarlet: but that she ever wore black At the death of any was never herd of before.
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Xerxes the Persian indeed, who carried that numerous Army into Europe against the Grecians (consisting as some report, of a million of men) who drunk up whole rivers as they past,
Xerxes the Persian indeed, who carried that numerous Army into Europe against the Greeks (consisting as Some report, of a million of men) who drunk up Whole Rivers as they passed,
having at a certaine time got the advantage of a Hill, and by that meanes taking a survey of his great Host, is reported by Historians to have sighed and wept, to think that all those multitudes of men which were then in his eye, should within lesse then an Age bee laid in the dust, not so much as their very names remembred:
having At a certain time god the advantage of a Hill, and by that means taking a survey of his great Host, is reported by Historians to have sighed and wept, to think that all those Multitudes of men which were then in his eye, should within less then an Age be laid in the dust, not so much as their very names remembered:
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Iulius Caesar dies, that learned and valiant Romane, that spirit of the world, whose Sword and Tongue, were alike victorious: and this man dies treacherously, betrayed in the Senate, amongst his gowned friends.
Julius Caesar die, that learned and valiant Roman, that Spirit of the world, whose Sword and Tongue, were alike victorious: and this man die treacherously, betrayed in the Senate, among his gowned Friends.
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And to come to sacred History: Abraham the Father of the faithfull, dies: Moses that great Law-giver, hee dies too, hee who had the honour to see God face to face, and yet lived:
And to come to sacred History: Abraham the Father of the faithful, die: Moses that great Lawgiver, he die too, he who had the honour to see God face to face, and yet lived:
Solomon, who was the wisest and the happiest King that ever lived, dies; and yet we doe not finde in any Story, either holy or profane, that either the Sunne or the Earth did put themselves to the expence of blacks for any of these:
Solomon, who was the Wisest and the Happiest King that ever lived, die; and yet we do not find in any Story, either holy or profane, that either the Sun or the Earth did put themselves to the expense of blacks for any of these:
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What shall wee say then? surely we must be constrained to take up our Saviours words in the 12. of St. Matthews Gospel, ver. 42. Behold a greater then Solomon is here.
What shall we say then? surely we must be constrained to take up our Saviors words in the 12. of Saint Matthews Gospel, for. 42. Behold a greater then Solomon is Here.
and tell ye that he whom they mourne for is Iesus of Nazareth King of the Iewes, because I suppose that this Title is written in Capitall letters in the heart of every true Christian.
and tell you that he whom they mourn for is Iesus of Nazareth King of the Iewes, Because I suppose that this Title is written in Capital letters in the heart of every true Christian.
Here be in this Text (which does containe the solemnity or pompe which was at the death of Christ) these two parts. 1 Paratus fanebris Naturae, & 2 Paratus Dei. 1 The funerall solemnity of Nature; Then was darknesse over all the Land, and the Sunne was darkned.
Here be in this Text (which does contain the solemnity or pomp which was At the death of christ) these two parts. 1 Ready fanebris Naturae, & 2 Ready Dei. 1 The funeral solemnity of Nature; Then was darkness over all the Land, and the Sun was darkened.
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And it was about the sixth houre (sayes our Evangelist.) The first thing I doe shall bee to make St. Luke, and St. Marke friends, who at the first sight may seeme to be at variance a little.
And it was about the sixth hour (Says our Evangelist.) The First thing I do shall be to make Saint Lycia, and Saint Mark Friends, who At the First sighed may seem to be At variance a little.
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and ended at sixe in the Evening, so that the compasse of their artificiall day was twelue houres. (Are there not twelue houres in the day? sayes our Saviour) So that calling our sixth in the morning, the first houre of the day, the sixth houre (according to their computation) must needs bee our Noone;
and ended At sixe in the Evening, so that the compass of their artificial day was twelue hours. (are there not twelue hours in the day? sayes our Saviour) So that calling our sixth in the morning, the First hour of the day, the sixth hour (according to their computation) must needs be our Noon;
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I will not give ye Cajetanes answere, who saith, that there may bee an errour in the Scribe, mistaking and writing the Greeke Character of one number for another,
I will not give you Cajetanes answer, who Says, that there may be an error in the Scribe, mistaking and writing the Greek Character of one number for Another,
because there is some affinity betwixt them in the figure. ( exemp. gr. NONLATINALPHABET) St. Augustines is something better, who to excuse the matter hath these words.
Because there is Some affinity betwixt them in the figure. (exempt. Great.) Saint Augustine's is something better, who to excuse the matter hath these words.
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Crucifie him, crucifie him, his blood be upon us and upon our children ) but they did not crucifie him with their hands untill the sixth. But if we observe St. Marks words well, wee shall finde that this interpretation cannot stand,
Crucify him, crucify him, his blood be upon us and upon our children) but they did not crucify him with their hands until the sixth. But if we observe Saint Marks words well, we shall find that this Interpretation cannot stand,
And so although he was fastned to the Crosse a little before noone, yet hee did not give up the ghost untill the ninth houre, which is our three of the clocke after midday, that hee might directly answere to the Paschall Lambe, which by the Lords command was to bee killed at the Evening, Exod. 12.6 Exod. 12 6. Or as the Originall reades it, betwixt the two Evenings. And here there may a question bee raised, what part of the day should be meant, by these words.
And so although he was fastened to the Cross a little before noon, yet he did not give up the ghost until the ninth hour, which is our three of the clock After midday, that he might directly answer to the Paschal Lamb, which by the lords command was to be killed At the Evening, Exod 12.6 Exod 12 6. Or as the Original reads it, betwixt the two Evenings. And Here there may a question be raised, what part of the day should be meant, by these words.
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1 The first is Aben Ezras, and hee saith, That there is vespera Solis, and vespera luminis. An Evening of the Sunne, when the body of the Sunne is removed from our eyes, when that sets:
1 The First is Ben Ezras, and he Says, That there is vespera Solis, and vespera luminis. an Evening of the Sun, when the body of the Sun is removed from our eyes, when that sets:
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There is (saith he) vespera declinationis, and vespera occasus: An Evening of the Sunne declining, and an Evening of the Sunne setting. The Evening of the Sunne declining begins at twelue of the clock,
There is (Says he) vespera declinationis, and vespera Occasus: an Evening of the Sun declining, and an Evening of the Sun setting. The Evening of the Sun declining begins At twelue of the clock,
And certainely this second opinion is that which will endure the Touch-stone the best, for without question by this phrase, Betwixt the two Evenings, we are to understand such a parcell of time, wherein the dayly Evening Sacrifice might bee slaine too as well as the Paschall Lambe,
And Certainly this second opinion is that which will endure the Touchstone the best, for without question by this phrase, Betwixt the two Evenings, we Are to understand such a parcel of time, wherein the daily Evening Sacrifice might be slain too as well as the Paschal Lamb,
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And as the Talmud reports (if wee reckon the houres according to our ordinary computation) the dayly Sacrifice of the Evening Lambe was usually slaine betwixt two and three,
And as the Talmud reports (if we reckon the hours according to our ordinary computation) the daily Sacrifice of the Evening Lamb was usually slain betwixt two and three,
But if their Passeover Eve fell upon the Eve before their Sabbath, then their dayly Evening Sacrifice was slaine and offered an houre sooner then ordinary, that there might bee time enough both for the Passeover,
But if their Passover Eve fell upon the Eve before their Sabbath, then their daily Evening Sacrifice was slain and offered an hour sooner then ordinary, that there might be time enough both for the Passover,
And Christ that hee might shew us that his death did comprehend all Sacrifices (which indeed were nothing else but shadowes and types of that one and perfect Sacrifice, which hee at this time made upon the Crosse,
And christ that he might show us that his death did comprehend all Sacrifices (which indeed were nothing Else but shadows and types of that one and perfect Sacrifice, which he At this time made upon the Cross,
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Hee was the Sacrifice of the Morning and Evening, both for Young and old. Of the Morning and Evening; for the East, and for the West, for the whole world.
He was the Sacrifice of the Morning and Evening, both for Young and old. Of the Morning and Evening; for the East, and for the West, for the Whole world.
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The Morning and the Evening Sacrifice hee was, and therefore observe how the Morning and Evening here doe meet together (as if it had beene on purpose) to mourne for him:
The Morning and the Evening Sacrifice he was, and Therefore observe how the Morning and Evening Here do meet together (as if it had been on purpose) to mourn for him:
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and perceiving (it seemes) that their owne Apparell was a great deale too light and glorious to appeare in so sad a businesse, they borrow mourning garments out of the wardrobe of the Night, to wait upon the Hearse.
and perceiving (it seems) that their own Apparel was a great deal too Light and glorious to appear in so sad a business, they borrow mourning garments out of the wardrobe of the Night, to wait upon the Hearse.
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For at that very point of Time, wherein the Morning & the Evening meet together (which is Noone) did the darknesse begin, which continued for three houres following:
For At that very point of Time, wherein the Morning & the Evening meet together (which is Noon) did the darkness begin, which continued for three hours following:
For certainely this NONLATINALPHABET which joynes the two verses together, NONLATINALPHABET and the Sunne was darkened, must of necessity be a conjunction causall, NONLATINALPHABET pro NONLATINALPHABET So among the Latin Poets, Virgill, who very frequently did use Graecismes (to give ye but one example) Audier as & fama fuit, — for quia fama fuit. As if St. Luke had said here, There was darknesse over all the Earth, for the Sunne was darkned. Of the first;
For Certainly this which joins the two Verses together, and the Sun was darkened, must of necessity be a conjunction causal, Pro So among the Latin Poets, Virgil, who very frequently did use Graecismes (to give you but one Exampl) Audier as & fama fuit, — for quia fama fuit. As if Saint Lycia had said Here, There was darkness over all the Earth, for the Sun was darkened. Of the First;
NONLATINALPHABET There is a little difference a•i• here concerning the extent of place, for there want not some who would have this darknesse not to be universall,
There is a little difference a•i• Here Concerning the extent of place, for there want not Some who would have this darkness not to be universal,
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When great men die, commonly (if they leave noble heires or executors behinde them, who will bury them like themselves) the whole Family, the whole Traine of servants mourne, and not onely three or foure who are neerest unto them.
When great men die, commonly (if they leave noble Heirs or Executors behind them, who will bury them like themselves) the Whole Family, the Whole Train of Servants mourn, and not only three or foure who Are nearest unto them.
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And can we suppose that our Saviour CHRIST would be so sparing and nigardly at his death, to give his Cloth to one Nation on•? To cloath none but the Land of Israel in mourning? Wee see that the Lord is infinite liberall even of his very light and grace, his best garments: (Hee makes his Sunne to shine upon the bad as well as upon the good) Surely then hee might have afforded his darknesse, his blacks, which is a Cloth of a cou•r price, at an easier rate.
And can we suppose that our Saviour CHRIST would be so sparing and niggardly At his death, to give his Cloth to one nation on•? To cloth none but the Land of Israel in mourning? we see that the Lord is infinite liberal even of his very Light and grace, his best garments: (He makes his Sun to shine upon the bad as well as upon the good) Surely then he might have afforded his darkness, his blacks, which is a Cloth of a cou•r price, At an Easier rate.
nay they indeed of all other Nations might be truely called, the people of the East, for the Sunne of righteousnesse rose in their Land, the Day-spring from on high visited them in the first place;
nay they indeed of all other nations might be truly called, the people of the East, for the Sun of righteousness rose in their Land, the Dayspring from on high visited them in the First place;
but yet for all this (as if too much light had made them blinde) they could never be at rest untill they had put out the light of Israel, and drawen a thicke darknesse upon themselves, not onely this darkenesse in the letter, but also a darknesse in the Allegory, in the morall sense;
but yet for all this (as if too much Light had made them blind) they could never be At rest until they had put out the Light of Israel, and drawn a thick darkness upon themselves, not only this darkness in the Letter, but also a darkness in the Allegory, in the moral sense;
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This darknesse was over all the whole face of the Earth, and this darknesse was onely over the Land of Israel. There is not altogether such a flat opposition betwixt these two Propositions, as yee may suppose there is.
This darkness was over all the Whole face of the Earth, and this darkness was only over the Land of Israel. There is not altogether such a flat opposition betwixt these two Propositions, as ye may suppose there is.
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but it was then and long before too over the whole earth. For of all the multitudes of Kingdomes and Nations, there was light onely in the Land of Israel till now. They had the light of the true knowledge of God,
but it was then and long before too over the Whole earth. For of all the Multitudes of Kingdoms and nations, there was Light only in the Land of Israel till now. They had the Light of the true knowledge of God,
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whilst all the rest of the world lay mufled in darknesse, and therefore they having put out this light, the darknesse may bee said to be onely over them, (the Text passing by the darkenesse of other places as a thing granted,
while all the rest of the world lay muffled in darkness, and Therefore they having put out this Light, the darkness may be said to be only over them, (the Text passing by the darkness of other places as a thing granted,
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and needing no mention) that is, the darknesse which was generall over all the eyes of the Heathen, doth now begin onely to bee over them too; erant tenebrae, for incip•ebant. Alas!
and needing no mention) that is, the darkness which was general over all the eyes of the Heathen, does now begin only to be over them too; Erant tenebrae, for incip•ebant. Alas!
They had their cheating Oracles at Delphos, Delos, and other places, where the Devill entring into the Priests, and appearing in strange extasies and furious expressions, did deliver ambiguous and deceitfull Answers to the people.
They had their cheating Oracles At Delphos, Delos, and other places, where the devil entering into the Priests, and appearing in strange ecstasies and furious expressions, did deliver ambiguous and deceitful Answers to the people.
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Nay, the Aegyptians had an easier and a quainter way then all these for the making of their Gods, they sowe their Gods of seeds. The Onyons and the Leeks were worshipped amongst them:
Nay, the egyptians had an Easier and a quainter Way then all these for the making of their God's, they sow their God's of seeds. The Onions and the Leeks were worshipped among them:
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and they were left in darknesse as well as the Heathen; Or rather, (as when the Sunne sets to the lower Hemispheare, to our Antipodes, it rises to us) the darkning of the Iewes was the enlightning of the Gentiles. So that this darknesse which was over all the earth for this 13 houres space, may seeme to be to the Gentiles nothing else but a fore-runner of the approaching Morning.
and they were left in darkness as well as the Heathen; Or rather, (as when the Sun sets to the lower Hemisphere, to our Antipodes, it rises to us) the darkening of the Iewes was the enlightening of the Gentiles. So that this darkness which was over all the earth for this 13 hours Molle, may seem to be to the Gentiles nothing Else but a forerunner of the approaching Morning.
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before shee yeelds up her dominion, should in indignation call all her strengths together, and give a Bravo to the day her enemy) which darknesse ushers in the twy-light, and that the Sunne. For now began the Heathen to have their eyes opened, the Paynim Religion began to lose of her repute and credit, their lying Oracles ceased,
before she yields up her dominion, should in Indignation call all her strengths together, and give a Bravo to the day her enemy) which darkness ushers in the twilight, and that the Sun. For now began the Heathen to have their eyes opened, the Paynim Religion began to loose of her repute and credit, their lying Oracles ceased,
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and finding that there was a kinde of Gods which the Ancients called Demi gods, or halfe-gods, begotten of the Gods upon mortall women, which was a received opinion amongst them, that the Gods many times fell in love with women upon earth,
and finding that there was a kind of God's which the Ancients called Demi God's, or halfgods, begotten of the God's upon Mortal women, which was a received opinion among them, that the God's many times fell in love with women upon earth,
The same Philosopher in his booke of the defect of Oracles, inserts a memorable History of one Epitherses a Grecian, in the time of Tiberius Caesar, who making for Italy, being imbark'd in a Merchants Ship,
The same Philosopher in his book of the defect of Oracles, inserts a memorable History of one Epitherses a Grecian, in the time of Tiberius Caesar, who making for Italy, being embarked in a Merchant's Ship,
so that they by little and little working themselves nigh unto Paxo, there was an high and intelligible voyce heard amongst them, calling Thamus, Thamus; they all heard the voyce,
so that they by little and little working themselves High unto Paxo, there was an high and intelligible voice herd among them, calling Thamus, Thamus; they all herd the voice,
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this Thamus (whose name was not knowne to the greater part of the passengers) was the Captaine of the Shipp, who hearing the voyce calling to him the third time, assumed so much courage as to answere it.
this Thamus (whose name was not known to the greater part of the passengers) was the Captain of the Ship, who hearing the voice calling to him the third time, assumed so much courage as to answer it.
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Unto whom the voyce replyed (farre lowder then before) charging him, that as soone as hee came against the Palodes, hee should publish to the inhabitants, that the great Pan was dead.
Unto whom the voice replied (Far Louder then before) charging him, that as soon as he Come against the Palodes, he should publish to the inhabitants, that the great Pan was dead.
and at the last agreed, that if the winde were faire and prosperous for their Voyage when they came against the place, they would then goe on without any stop:
and At the last agreed, that if the wind were fair and prosperous for their Voyage when they Come against the place, they would then go on without any stop:
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Which hee did, for finding it a very quiet Sea when they came thither, getting into the Sterne of the Ship (against the Palodes ) with his face towards land, hee cryed with a loude voyce, The great Pan is dead.
Which he did, for finding it a very quiet Sea when they Come thither, getting into the Stern of the Ship (against the Palodes) with his face towards land, he cried with a loud voice, The great Pan is dead.
Which message was no sooner deliver'd, but all the company in the Shippe heard upon the suddaine a strange and confused noyse, sounding like the out-cryes and lamentations of a distressed multitude.
Which message was no sooner Delivered, but all the company in the Ship herd upon the sudden a strange and confused noise, sounding like the Outcries and lamentations of a distressed multitude.
And this Ship afterwards arriving in Italy, the report of this strange matter was soone heard of at Rome, so that e're long it came to the eare of Tiberius the Emperor, who sending for the Master of the Ship, was certified of the Truth of the rumour,
And this Ship afterwards arriving in Italy, the report of this strange matter was soon herd of At Room, so that ever long it Come to the ear of Tiberius the Emperor, who sending for the Master of the Ship, was certified of the Truth of the rumour,
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and calling his wise men together, demanding of them who that great god Pan should be, was answered by them, that hee was the sonne of god Mercurie and Penelope.
and calling his wise men together, demanding of them who that great god Pan should be, was answered by them, that he was the son of god Mercury and Penelope.
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Yee see what an account Plutarch gives of the death of great Pan. But if wee weigh the circumstances of the story well, wee shall finde that this voyce did signifie the death of Christ, which caus'd the Oracles to cease, and destroy'd the power of the devill.
Ye see what an account Plutarch gives of the death of great Pan. But if we weigh the Circumstances of the story well, we shall find that this voice did signify the death of christ, which caused the Oracles to cease, and destroyed the power of the Devil.
And it is not unlike but those cryes which were heard in the Palodes, were the lamentations of evill spirits, bewayling the downfall and destruction of their Kingdome.
And it is not unlike but those cries which were herd in the Palodes, were the lamentations of evil spirits, bewailing the downfall and destruction of their Kingdom.
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and why might it not be at the very time of his death, or immediatly after? besides this, certaine it was that Tiberius had enquir'd and heard of Christ,
and why might it not be At the very time of his death, or immediately After? beside this, certain it was that Tiberius had inquired and herd of christ,
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And it is very credible, that by reason of our Saviours calling himselfe by the name of the good and the great Shepheard, the Heathens understanding it, might conclude, that it must needes be the god Pan, who was said to be the god of the Shepheards. And the great god Pan it was indeed who was dead (taken in Christian sense) the great Shepheard of our soules, who left those 99 above who had not err'd,
And it is very credible, that by reason of our Saviors calling himself by the name of the good and the great Shepherd, the heathens understanding it, might conclude, that it must needs be the god Pan, who was said to be the god of the Shepherds. And the great god Pan it was indeed who was dead (taken in Christian sense) the great Shepherd of our Souls, who left those 99 above who had not erred,
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and came downe to seeke and to save that One which had stray'd, poore mankinde. And from hence the silence of the Oracles, and the lamentations of evill spirits.
and Come down to seek and to save that One which had strayed, poor mankind. And from hence the silence of the Oracles, and the lamentations of evil spirits.
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The second thing we are to enquire of, is of the extent of this darknesse in respect of time: and that was from the sixth to the ninth houre, from our 12. to 3.
The second thing we Are to inquire of, is of the extent of this darkness in respect of time: and that was from the sixth to the ninth hour, from our 12. to 3.
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It began at Noone, at that point which is the most opposite to darknesse, and lasted till our three of the clocke, which time doth include the chiefe glory, strength,
It began At Noon, At that point which is the most opposite to darkness, and lasted till our three of the clock, which time does include the chief glory, strength,
we were able to instruct her here from my Text, to tell her where her beloved lay at Noone; Not onely at the Noone of the world, at the fulnesse of time,
we were able to instruct her Here from my Text, to tell her where her Beloved lay At Noon; Not only At the Noon of the world, At the fullness of time,
but also in the literall and nearer sense, at the Noone of the day. Nor is there any harshnesse in the phrase, to say, that Christ lay upon the Crosse at Noone,
but also in the literal and nearer sense, At the Noon of the day. Nor is there any harshness in the phrase, to say, that christ lay upon the Cross At Noon,
And let all who beheld that spectacle of Christs hanging upon the Crosse, or all who have but any fancies to apprehend the manner of it, judge whether the earth was able to produce a man more poore and more miserable then he was at that time.
And let all who beheld that spectacle of Christ hanging upon the Cross, or all who have but any fancies to apprehend the manner of it, judge whither the earth was able to produce a man more poor and more miserable then he was At that time.
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Christ was borne in the night, as we understand by the Gospell, Luke 2. And there were Shepheards watching their Flocks by night. Yet when the Angell delivers the tydings of his birth to the Shepheards, hee doth not say this night, but, this day is borne to you a Saviour.
christ was born in the night, as we understand by the Gospel, Lycia 2. And there were Shepherds watching their Flocks by night. Yet when the Angel delivers the tidings of his birth to the Shepherds, he does not say this night, but, this day is born to you a Saviour.
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It was naturally a night, but the birth of Christ miraculously made it a day: (and the glory of the Lord shone about them, sayes the Text.) Christ dyes wee see here in the day, in the mid day, but even that is turn'd into a Night: It was a day naturally, but the death of our Saviour made it a night miraculously. And the reason for it is good;
It was naturally a night, but the birth of christ miraculously made it a day: (and the glory of the Lord shone about them, Says the Text.) christ dies we see Here in the day, in the mid day, but even that is turned into a Night: It was a day naturally, but the death of our Saviour made it a night miraculously. And the reason for it is good;
He was borne in the night, and that becomes day, hee dyed in the day, and that becomes night: See how Christ both in his Nativity and Passion, manifests himselfe to be the God of Nature, who to shew her allegiance to her Lord and Master, quite inverts her ordinary course,
He was born in the night, and that becomes day, he died in the day, and that becomes night: See how christ both in his Nativity and Passion, manifests himself to be the God of Nature, who to show her allegiance to her Lord and Master, quite inverts her ordinary course,
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So that as the Disciples cryed out in an admiration, when he quieted the Stormes and Tempests, Who is this whom the winde and the Sea obeyeth? So may wee say here, Who is this whom the Night and the Day obeyeth?
So that as the Disciples cried out in an admiration, when he quieted the Storms and Tempests, Who is this whom the wind and the Sea Obeyeth? So may we say Here, Who is this whom the Night and the Day Obeyeth?
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I might here observe a mysterie in the number of 3, being the first perfect number, that number which (as Geometricians say) doth make the first figure, the number which Aquinas calls Numerus omnis rei, the number of every thing,
I might Here observe a mystery in the number of 3, being the First perfect number, that number which (as Geometricians say) does make the First figure, the number which Aquinas calls Numerus omnis rei, the number of every thing,
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and certainly hee had that hinte from Aristotle, in his first booke de Caelo. Omne totum (sayes he) in tribus ponimus. To every whole & perfect thing is requir'd the number of 3. And why may not wee say, that as there went three dayes over his death,
and Certainly he had that hint from Aristotle, in his First book de Caelo. Omne totum (Says he) in tribus ponimus. To every Whole & perfect thing is required the number of 3. And why may not we say, that as there went three days over his death,
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so there went three houres of darknesse over his Passion; to beare witnesse of the Truth of his Passion. The compleat number of 3 went over his sufferings, to manifest to the world that now his sufferings were whole, perfect, and compleat;
so there went three hours of darkness over his Passion; to bear witness of the Truth of his Passion. The complete number of 3 went over his sufferings, to manifest to the world that now his sufferings were Whole, perfect, and complete;
For as the Prophet David in the 114. Psalme (which is appointed by the Church to be read upon Easter day) doth not content himselfe with saying, The Sea saw it and fled, Iordan was driven back:
For as the Prophet David in the 114. Psalm (which is appointed by the Church to be read upon Easter day) does not content himself with saying, The Sea saw it and fled, Iordan was driven back:
But hee addes also the question, and sayes, What aylest thou O Sea that thou fieddest? and thou Jordan that thou was driven back? So neither must wee thinke it enough to say the Sunne was darkned, and goe no further;
But he adds also the question, and Says, What ailest thou O Sea that thou fieddest? and thou Jordan that thou was driven back? So neither must we think it enough to say the Sun was darkened, and go no further;
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For Saint Luke (here) after hee hath made mention of the darknesse which was in the ayre (the place of Clouds and Vapours) hee presently addes, and the Sunne was darkned, making this the reason of the other darknesse below,
For Saint Lycia (Here) After he hath made mention of the darkness which was in the air (the place of Clouds and Vapours) he presently adds, and the Sun was darkened, making this the reason of the other darkness below,
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so that wee may very safely beleeve, that the Sunne was not darkned onely to us, but even in it selfe too. Hee who sayes unto the proud billowes of the Sea, Be yee still, and thus farre yee shall goe and no farther;
so that we may very safely believe, that the Sun was not darkened only to us, but even in it self too. He who Says unto the proud billows of the Sea, Be ye still, and thus Far ye shall go and no farther;
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It could not be the interposition of the Earth, for whensoever that is interposed, it makes it night, (being nothing else but the shadowe of the Earth, which is betwixt our eyes and the Sunne) but this was at noone-day,
It could not be the interposition of the Earth, for whensoever that is interposed, it makes it night, (being nothing Else but the shadow of the Earth, which is betwixt our eyes and the Sun) but this was At noonday,
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Nor yet was it possible it should bee the interposing of the Moone, for the Sunne never suffers an Eclipse by the darke body of the Moone, but onely when the Sunne and Moone are in a conjunction: but now they were in opposition, the Moone was at the full,
Nor yet was it possible it should be the interposing of the Moon, for the Sun never suffers an Eclipse by the dark body of the Moon, but only when the Sun and Moon Are in a conjunction: but now they were in opposition, the Moon was At the full,
Which is easily proved, for the Paschall Lambe was not (by Gods command) to be slaine nisi Luna quatuordecima, but upon the foureteenth day of the Moone, Exod. 12. and Levit. 23. and just the night before hee was crucified did Christ eate the Passeover with his Disciples,
Which is Easily proved, for the Paschal Lamb was not (by God's command) to be slain nisi Luna quatuordecima, but upon the foureteenth day of the Moon, Exod 12. and Levit. 23. and just the night before he was Crucified did christ eat the Passover with his Disciples,
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quando solennitai erat Azimorum, the first day of unleavened bread, which was the great and chiefe day of the Passeover, howsoever the Evangelist St. Matth. 26.17. may seeme to make the foureteenth day the first day of unleavened bread:
quando solennitai erat Azimorum, the First day of unleavened bred, which was the great and chief day of the Passover, howsoever the Evangelist Saint Matthew 26.17. may seem to make the foureteenth day the First day of unleavened bred:
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Now the first day of the Feast of unleavened bread the Disciples came to Iesus, saying unto him, Where wilt thou that wee prepare for thee to eate the Passeover? which must bee understood according to their Civill Account, their naturall day (according to that computation) beginning at Sun-rising,
Now the First day of the Feast of unleavened bred the Disciples Come to Iesus, saying unto him, Where wilt thou that we prepare for thee to eat the Passover? which must be understood according to their Civil Account, their natural day (according to that computation) beginning At Sunrising,
because it comprehended in it part of the first day of unleavened bread, which day (in their religious account ) began at the Sunne-setting, and ended at the setting of the next.
Because it comprehended in it part of the First day of unleavened bred, which day (in their religious account) began At the Sunsetting, and ended At the setting of the next.
the Lambe without spot, who was free from all sinne, He hangs upon the Tree in torments, to satisfie for the sinnes of the world, a spectacle to men and Angels;
the Lamb without spot, who was free from all sin, He hangs upon the Tree in torments, to satisfy for the Sins of the world, a spectacle to men and Angels;
and not plucke backe his head againe, as confounded with the spectacle? Or is it possible that the Light, which was Gods first Creature, his eldest sonne in the Creation, should endure that pitifull object and not flye? Alas!
and not pluck back his head again, as confounded with the spectacle? Or is it possible that the Light, which was God's First Creature, his eldest son in the Creation, should endure that pitiful Object and not fly? Alas!
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it stood and gazed upon him in that misery as long as it could, but being able no longer to looke upon his tortured Lord, it resigned his Empire to the Night,
it stood and gazed upon him in that misery as long as it could, but being able no longer to look upon his tortured Lord, it resigned his Empire to the Night,
Peradventure the sonnes of darknesse, (wicked Spirits and men, who were the instruments to procure his death) had by this time with great triumph proclaimed the newes of his crucify•ng in the gloomy Court of their mother Night, and she not easily crediting that which she much desired, lifts up her drowsie head to see if the report were true: and true shee findes it;
Peradventure the Sons of darkness, (wicked Spirits and men, who were the Instruments to procure his death) had by this time with great triumph proclaimed the news of his crucify•ng in the gloomy Court of their mother Night, and she not Easily crediting that which she much desired, lifts up her drowsy head to see if the report were true: and true she finds it;
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Or else is the Night imployed here upon an Ambassage by the Moone, (who is ordinarily called the Queene of the Night) and by her traine of Attendants, the Stars, to see what the matter was above, that the Sunne denied them that tribute of influence and light which he was accustomed to pay them? For wee must needs suppose that the Sunne was not the only sufferer here;
Or Else is the Night employed Here upon an Ambassage by the Moon, (who is ordinarily called the Queen of the Night) and by her train of Attendants, the Stars, to see what the matter was above, that the Sun denied them that tribute of influence and Light which he was accustomed to pay them? For we must needs suppose that the Sun was not the only sufferer Here;
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so that at this time there was a second night invaded even the night it selfe. And this is an other Argument to prove the Universality of the darknesse.
so that At this time there was a second night invaded even the night it self. And this is an other Argument to prove the Universality of the darkness.
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It was darke in Ierusalems Horizon (which is called, umbilicus terrae, the Navell or the middle of the Earth) because the Sun to them, to the Inhabitants was darkned;
It was dark in Ierusalems Horizon (which is called, umbilicus terrae, the Navel or the middle of the Earth) Because the Sun to them, to the Inhabitants was darkened;
because the Sunne was darkened not onely to the Inhabitants, (for had hee remained in his glory at this time, he would have given primarily at the first hand, no light to them,
Because the Sun was darkened not only to the Inhabitants, (for had he remained in his glory At this time, he would have given primarily At the First hand, no Light to them,
because the Earth was interposed betwixt their sight and it) but also to the Moone and Starres, all whose light which they seeme many times to bee so liberall of,
Because the Earth was interposed betwixt their sighed and it) but also to the Moon and Stars, all whose Light which they seem many times to be so liberal of,
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First, That it might upbraid the hard-heartednesse of the Jewes and Souldiers who crucified him, seeing that nature even in her insensible, parts did suffer with Christ;
First, That it might upbraid the hardheartedness of the Jews and Soldiers who Crucified him, seeing that nature even in her insensible, parts did suffer with christ;
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and beget a compassion and fellow-feeling of his miseries even in stony hearts, as we see it did in the Centurion, a Souldier, a man acquainted with cruelties, blood,
and beget a compassion and fellow-feeling of his misery's even in stony hearts, as we see it did in the Centurion, a Soldier, a man acquainted with cruelties, blood,
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And if it wrought so upon this Captaine, this Romane spirit, O how did it worke upon the tender heart of the blessed Virgin, the mother of our Saviour? upon Iohn the beloved Disciple of the Lord? and upon all those women who followed him from Galilee, and stood afarre off, looking upon him as well as the obscurity would give them leave? It wrought so bitterly with them, that it is the note of an Expositor;
And if it wrought so upon this Captain, this Roman Spirit, Oh how did it work upon the tender heart of the blessed Virgae, the mother of our Saviour? upon John the Beloved Disciple of the Lord? and upon all those women who followed him from Galilee, and stood afar off, looking upon him as well as the obscurity would give them leave? It wrought so bitterly with them, that it is the note of an Expositor;
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Adeo enim vehemens (saith hee) fait ille crucis gladius, adeoque ptarum animarum teneritudnem transverberavit, ut fuerit illis pro Martyrio computatum:
Adeo enim Violent (Says he) fait Isle crucis gladius, Adeoque ptarum animarum teneritudnem transverberavit, ut fuerit illis Pro Martyrdom computatum:
So vehement sharpe and bitter was that fight unto their wounded eyes, and (like a sword dividing the marrow and the bone) did so pierce through their softned hearts, that it excused them from any after-Martyrdome, the Lord thought that enough for them.
So vehement sharp and bitter was that fight unto their wounded eyes, and (like a sword dividing the marrow and the bone) did so pierce through their softened hearts, that it excused them from any after-Martyrdome, the Lord Thought that enough for them.
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Secondly, That the taking away of this outward light might bee a signe of the subtraction of the true light out of the hearts of the Iewish Nation, which was the effect of that unanimous voice amongst them;
Secondly, That the taking away of this outward Light might be a Signen of the subtraction of the true Light out of the hearts of the Jewish nation, which was the Effect of that unanimous voice among them;
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Thirdly, That the naked body of Christ, (dying in that accursed manner, exposed to the contempt and scorne of all who passe by) might not bee looked upon with joy by his wicked Tormentors and blasphemours, therefore is this darkenesse sent to strike a terrour into their soules,
Thirdly, That the naked body of christ, (dying in that accursed manner, exposed to the contempt and scorn of all who pass by) might not be looked upon with joy by his wicked Tormentors and blasphemous, Therefore is this darkness sent to strike a terror into their Souls,
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Wee have seene how Nature was affected at his death, for, for the state of his Funerall, shee hung Heaven and Earth with blacks: Wee are now to see how the God of Nature takes the matter, Et certe indignissimè: The veyle of the Temple was rent through the midst — But we must expect the gracious returne of an other Good. Friday for this discourse. { inverted ⁂ }
we have seen how Nature was affected At his death, for, for the state of his Funeral, she hung Heaven and Earth with blacks: we Are now to see how the God of Nature Takes the matter, Et certain indignissimè: The veil of the Temple was rend through the midst — But we must expect the gracious return of an other Good. Friday for this discourse. { inverted ⁂ }
THis whole Psalme (which by the Institution of the Church, is appointed as part of the Even-song for this blessed day of the resurrection of our Lord & Saviour Jesus Christ) is in the nearest and literall sense, meant of the freedome of the children of Israel from the captivity Aegyptian, when the Lord by a mighty and stretched out arme redeemed them from the cruelty of Pharaoh, freed their weary hands from making the bricks, their wearied feete from travelling for straw, which was denied them (wee know) and yet the number of their bricks reserved.
THis Whole Psalm (which by the Institution of the Church, is appointed as part of the Evensong for this blessed day of the resurrection of our Lord & Saviour jesus christ) is in the nearest and literal sense, meant of the freedom of the children of Israel from the captivity Egyptian, when the Lord by a mighty and stretched out arm redeemed them from the cruelty of Pharaoh, freed their weary hands from making the bricks, their wearied feet from traveling for straw, which was denied them (we know) and yet the number of their bricks reserved.
For although our English Translations give it in the Imperative Mood, and say, Tremble thou earth at the presence of the Lord, yet the best Translations amongst the Latins, render it, The earth was moved, in the Indicative Mood, which positively sets downe a Thing or done or not done.
For although our English Translations give it in the Imperative Mood, and say, Tremble thou earth At the presence of the Lord, yet the best Translations among the Latins, render it, The earth was moved, in the Indicative Mood, which positively sets down a Thing or done or not done.
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The old Psalter, St. Augustine, and Prosper, reade it, Commotae, which signifies motus cum motu, a motion with a motion, (i.) violently, the Earth was violently or exceedingly moved.
The old Psalter, Saint Augustine, and Prosper, read it, Commotae, which signifies motus cum motu, a motion with a motion, (i.) violently, the Earth was violently or exceedingly moved.
The Earth was moved, or did tremble. And so Lorinus the Iesuite. Quae vox (saith hee) proprie refert forma• imperativi modi, interdum tamen litera Jod additur ornatus tantum causâ.
The Earth was moved, or did tremble. And so Lorinus the Iesuite. Quae vox (Says he) Properly refert forma• imperativi modi, Interdum tamen Letter Jod additur Ornatus Tantum causâ.
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Genebrardus will have this motion of the Earth here to be a Metaphor, taken or borrowed from the paines of a Woman while shee is in Travaile, Quae sese agitat prae dolore.
Genebrard will have this motion of the Earth Here to be a Metaphor, taken or borrowed from the pains of a Woman while she is in Travail, Quae seize agitat Prae dolore.
And of this mind is Aquila, who therefore translates the Hebrew word Chul NONLATINALPHABET, Parturivit, the Earth was in travaile, or did bring forth with griefe. And to countenance this Exposition, that place of the Prophet Habacuck is very pregnant, 3.10.
And of this mind is Aquila, who Therefore translates the Hebrew word Chull, Parturivit, the Earth was in travail, or did bring forth with grief. And to countenance this Exposition, that place of the Prophet Habakkuk is very pregnant, 3.10.
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and they trembled; and the difference is not great, for in the Latine it is presented to us in the inward cause, or perturbation, (which was paine or feare) and in the English according to the outward expression or effect of that feare, which is trembling.
and they trembled; and the difference is not great, for in the Latin it is presented to us in the inward cause, or perturbation, (which was pain or Fear) and in the English according to the outward expression or Effect of that Fear, which is trembling.
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But being that the slaverie of Israell in Egypt, under the cruell Taskmasters, was but a type of the servitude of man under sinne and the devill; and the freedome of them from that bondage, did but typifie out unto us our deliverance from the bondage of Sinne, Hell, and the Grave; which worke as upon this day was fully perfected, Christ having overcome Death, which was the last of his Enemies he had to subdue;
But being that the slavery of Israel in Egypt, under the cruel Taskmasters, was but a type of the servitude of man under sin and the Devil; and the freedom of them from that bondage, did but typify out unto us our deliverance from the bondage of Sin, Hell, and the Grave; which work as upon this day was Fully perfected, christ having overcome Death, which was the last of his Enemies he had to subdue;
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and Spiritual, lof the resurrection of our Saviour, when as upon this day, having broke the bonds of death in sunder (as Samson the seaven greene cords wherewith the Philistimes bound him) He triumphed over the Grave.
and Spiritual, lof the resurrection of our Saviour, when as upon this day, having broke the bonds of death in sunder (as samson the seaven green cords wherewith the Philistines bound him) He triumphed over the Grave.
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And this second and allegoricall sense, is either in the Figure, or in the mysterie. In the Figure, and it is a kinde of Prosopopaeia, attributing the actions of joy,
And this second and allegorical sense, is either in the Figure, or in the mystery. In the Figure, and it is a kind of Prosopopoeia, attributing the actions of joy,
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and not onely there, but also among the Heathen Poets, and Orators. So Tully in his Oration Pro Marcello. Ipsi Parietes curiae Caesari gratias agere gestiunt, The very walls (saith hee) of the Senate-house are ambitious to give thanks to Caesar. And Virgil in his 5. Eclog: Ipsi laetitiâ voces ad sydera jactant Intonsi montes — The unshorne Mountaines themselves doe lift up their voyces in joy:
and not only there, but also among the Heathen Poets, and Orators. So Tully in his Oration Pro Marcello. Ipsi Parietes Curiae Caesari gratias agere gestiunt, The very walls (Says he) of the Senate-house Are ambitious to give thanks to Caesar. And Virgil in his 5. Eclogue: Ipsi laetitiâ voces ad sydera jactant Intonsi montes — The unshorn Mountains themselves do lift up their voices in joy:
and if so, then the aime of David in this Scripture, is to set out unto us the greatnes of that joy which the resurrectiō of our Saviour did beget in the world, which made the weighty mountaines forget their nature,
and if so, then the aim of David in this Scripture, is to Set out unto us the greatness of that joy which the resurrection of our Saviour did beget in the world, which made the weighty Mountains forget their nature,
and for joy to skip about like Rammes: for I am not of their opinion who would understand this motion of the hills in tristiorem partem, to be ob terrorem faciei domini, for the feare and terrour of the presence of God,
and for joy to skip about like Rams: for I am not of their opinion who would understand this motion of the hills in tristiorem partem, to be ob terrorem faciei domini, for the Fear and terror of the presence of God,
but I doe rather encline unto that other sentence of Lorinus & others, who will have the cause to be nova laetitiae voluptas, and of this opinion are many,
but I do rather incline unto that other sentence of Lorinus & Others, who will have the cause to be nova laetitiae voluptas, and of this opinion Are many,
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if not the whole current of the Greeke Authors, who interpret it to be NONLATINALPHABET, an hyperbole or excesse of joy: and to countenance this, I have no lesse witnesses then the testimony of the word exultandi in the Latine, then the word gestiendi in the Romane Psalter, Saint Augustine, and Prosper; the word subsiliendi in St. Ieromes translation.
if not the Whole current of the Greek Authors, who interpret it to be, an hyperbole or excess of joy: and to countenance this, I have no less Witnesses then the testimony of the word exultandi in the Latin, then the word gestiendi in the Roman Psalter, Saint Augustine, and Prosper; the word subsiliendi in Saint Ieromes Translation.
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and the Greeke, Rakad and NONLATINALPHABET (as my Author tells mee) never signifying any thing else, quā saltare, subsilire, exilire prae laetitia, but to skip or leape about for joy.
and the Greek, Rakad and (as my Author tells me) never signifying any thing Else, quā saltare, subsilire, exilire Prae Laetitia, but to skip or leap about for joy.
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In the mysterie; and then it signifies the joy of Angells and men, covered under the names of Mountaines and Rams, Hills, and young Sheepe. — But give me leave to look back a little upon the literall meaning of the Text,
In the mystery; and then it signifies the joy of Angels and men, covered under the names of Mountains and Rams, Hills, and young Sheep. — But give me leave to look back a little upon the literal meaning of the Text,
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Titelman by these Mountaines and Hills, would faine understand those rockes, uneven places and precipices, which while the red Sea was in his naturall course, were covered by the waters;
Titelman by these Mountains and Hills, would feign understand those Rocks, uneven places and precipices, which while the read Sea was in his natural course, were covered by the waters;
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but when the Children of Israell were in their passage through it, by the retiring of the waves, began to lift up their heads and appeare to the people.
but when the Children of Israel were in their passage through it, by the retiring of the waves, began to lift up their Heads and appear to the people.
Others understand it verbally of the Mount Sinai, which was mightily shaken at the presence of the Lord when the Law was given, that Mountaine being so bigge, that the greater parts of it might be called so many severall Mountaines.
Others understand it verbally of the Mount Sinai, which was mightily shaken At the presence of the Lord when the Law was given, that Mountain being so big, that the greater parts of it might be called so many several Mountains.
Agellius would understand this figuratively, of the neighbouring Kings and Princes, who at the report of this new and strange passage of the Hebrewes through the Sea,
Agellius would understand this figuratively, of the neighbouring Kings and Princes, who At the report of this new and strange passage of the Hebrews through the Sea,
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and the drowning of the Egyptians, were possest with trembling & amazement, as Moses sings in the 15 of Exod. 15. Then the Dukes of Edom shall be afraid,
and the drowning of the egyptians, were possessed with trembling & amazement, as Moses sings in the 15 of Exod 15. Then the Dukes of Edom shall be afraid,
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Rabbi Isaack, and some other of the Hebrew Writers affirme this motion of the Mountaines to be reall and literall, and understand it of Mount Sinai (with the former opinion) but so as that this Mountaine should turne and spread it selfe over the Children of Israell like a Canopy, or cloath of state, — but this seemes to be fabulous.
Rabbi Isaac, and Some other of the Hebrew Writers affirm this motion of the Mountains to be real and literal, and understand it of Mount Sinai (with the former opinion) but so as that this Mountain should turn and spread it self over the Children of Israel like a Canopy, or cloth of state, — but this seems to be fabulous.
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Trevetus makes mention of some other of the Rabbines, who report, that when their fore-fathers removed their Tents from the river Zared, and pitch'd on the other side of Arnon, in their passage great multitudes of the Amorites did lye in ambush for them in the secret places of the vally and rocks of Arnon, which thing the Lord, (the Keeper of Israel who neither slumbers nor sleeps) perceiving, immediatly caused the rocks and hills of Arnon to fall upon them, and so destroy'd them.
Trevetus makes mention of Some other of the Rabbis, who report, that when their Forefathers removed their Tents from the river Zared, and pitched on the other side of Arnon, in their passage great Multitudes of the amorites did lie in ambush for them in the secret places of the valley and Rocks of Arnon, which thing the Lord, (the Keeper of Israel who neither slumbers nor sleeps) perceiving, immediately caused the Rocks and hills of Arnon to fallen upon them, and so destroyed them.
Lyranus and Aiguanus would understand this leaping of the Mountaines Causaliter; The Mountaines of Arnon leap'd for joy (i.) they caused the hearts of the Israelites to leape in them for joy,
Lyranus and Aiguanus would understand this leaping of the Mountains Causaliter; The Mountains of Arnon leaped for joy (i.) they caused the hearts of the Israelites to leap in them for joy,
when at the Torrent or streame of Arnon, which divides the Moabites and the Amorites, the Hills which were on the other side of the banke of the river, Miraculosè inclinaverunt vs { que } ad partem in qua erat populus, ut liberè transire possent, Did miraculously at the command of God, encline,
when At the Torrent or stream of Arnon, which divides the Moabites and the amorites, the Hills which were on the other side of the bank of the river, Miraculosè inclinaverunt us { que } ad partem in qua erat populus, ut liberè transire possent, Did miraculously At the command of God, incline,
Others of the Jewish Writers doe concurre with this last opinion, concerning the bowing downe of the Mountaines, to give an easie passage to the Israelites:
Others of the Jewish Writers do concur with this last opinion, Concerning the bowing down of the Mountains, to give an easy passage to the Israelites:
but they deny it to be over the rivers of Arnon, and will have it to be done in the vallyes; and unpassable hollownesses lying betwixt the craggy rockes of Arnon. And even there is a disagreement betwixt those who are of this opinion too.
but they deny it to be over the Rivers of Arnon, and will have it to be done in the valleys; and unpassable hollownesses lying betwixt the craggy Rocks of Arnon. And even there is a disagreement betwixt those who Are of this opinion too.
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And this place they will have to be where the mountaines of the Desert of Arnon doe requiescere et inclinare Paulatim donec terminentur in Ar, doe lay downe their heads as weary, rest themselves,
And this place they will have to be where the Mountains of the Desert of Arnon do requiescere et inclinare Gradually donec terminentur in Are, do lay down their Heads as weary, rest themselves,
and end almost in a Plaine by the Citie of Ar. But others who are for the bowing down of them, are against the lying still of the rocks, saying, that as soone as they had bowed downe themselves, and done the businesse.
and end almost in a Plain by the city of Ar. But Others who Are for the bowing down of them, Are against the lying still of the Rocks, saying, that as soon as they had bowed down themselves, and done the business.
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Divina virtute ad locum suum reversos esse, By an other miracle did retire back againe to their former place, to their old hibitation, where they still remaine,
Divine virtute ad locum suum reversos esse, By an other miracle did retire back again to their former place, to their old hibitation, where they still remain,
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Amongst these, Cajetan also stands stiffe for the reall motion of these mountaines, and mee thinks his reason is good for it, which is drawne from the •ontext,
among these, Cajetan also Stands stiff for the real motion of these Mountains, and me thinks his reason is good for it, which is drawn from the •ontext,
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for we see that this motion of the hills is reckoned, and reported in the same Story with the dividing of the red Sea, and the beating backe of Iordane. The Sea saw it and fled, Iordane was driven backe the mountaines skipped like Rammes &c. both which,
for we see that this motion of the hills is reckoned, and reported in the same Story with the dividing of the read Sea, and the beating back of Iordane. The Sea saw it and fled, Iordane was driven back the Mountains skipped like Rams etc. both which,
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But hee can by no meanes digest that interpretation of the rockes of Arnon. For (sayes he) first here is no mention made of rockes, but of mountaines: Secondly, not of mountaines bowing downe and stooping, but of mountaines leaping and skipping. I wil trouble yee no farther with strange opinions:
But he can by no means digest that Interpretation of the Rocks of Arnon. For (Says he) First hear is no mention made of Rocks, but of Mountains: Secondly, not of Mountains bowing down and stooping, but of Mountains leaping and skipping. I will trouble ye no farther with strange opinions:
only this I'le say, if this Motion of the Mountaines be to be understood in the proper and literall sense (as without any inconvenience it very wel may) then I have reason (with a good approved Authour) to thinke that it is the likeliest to be meant of Mount Sinai, which having divers heads or tops within the vast compasse of it, might be called so many severall mountaines.
only this I'll say, if this Motion of the Mountains be to be understood in the proper and literal sense (as without any inconvenience it very well may) then I have reason (with a good approved Author) to think that it is the likeliest to be meant of Mount Sinai, which having diverse Heads or tops within the vast compass of it, might be called so many several Mountains.
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Which trembling of that Mountaine I doe apprehend, was not only caus'd by terrour & feare at the presence of the Lord but also that joy had a hand in causing that action too.
Which trembling of that Mountain I do apprehend, was not only caused by terror & Fear At the presence of the Lord but also that joy had a hand in causing that actium too.
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Ioy & feare met together in the word reverence, and so the mountaine trembled. And thus wee are able to bring this trembling of the mountaine, into the compasse of the word in our Text, Exultaverunt montes, the mountaines leapt for joy,
Joy & Fear met together in the word Reverence, and so the mountain trembled. And thus we Are able to bring this trembling of the mountain, into the compass of the word in our Text, Exultaverunt montes, the Mountains leapt for joy,
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In the Figure, which is a Prosopopaeta, which doth ascribe the actions of living creatures to creatures insensible. So in the 98. Psalme. 8. Let the stouds clap their hands,
In the Figure, which is a Prosopopaeta, which does ascribe the actions of living creatures to creatures insensible. So in the 98. Psalm. 8. Let the stouds clap their hands,
So that we need not, to make this place good, be driven to that strange opinion which some attribute to Origen, who ascrib'd a soule and sense to Mountaines, Woods, Trees, and other inanimate creatures.
So that we need not, to make this place good, be driven to that strange opinion which Some attribute to Origen, who ascribed a soul and sense to Mountains, Woods, Trees, and other inanimate creatures.
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In the mysterie, and so it doth depicture out unto us the joy of Angels and men. But for our easier passage through the words, wee will observe in the Text these things.
In the mystery, and so it does depicture out unto us the joy of Angels and men. But for our Easier passage through the words, we will observe in the Text these things.
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But I shall be constrained for brevities sake, to joyne the Quid? the Qui? and the Quomodo together, the action, the subject, and the manner of the action.
But I shall be constrained for brevities sake, to join the Quid? the Qui? and the Quomodo together, the actium, the Subject, and the manner of the actium.
Richardus de Sancto Victore and others, who are for the mysticall sense of this Scripture, by the rammes and lambes, will understand two Hierarchies of the Angels, conteining sixe of the Orders of the nine, so that (according to him) the rammes signifie the first Hierarchy, the Seraphius, the Cherubin, the Throni: the young sheepe the last; Powers, Arch-Angels, and Angels. (Sic parvis componere magna —) By the Mountaines and the Hills, must bee meant (saith hee) Contemplative and speculative men,
Richardus de Sancto Victore and Others, who Are for the mystical sense of this Scripture, by the rams and Lambs, will understand two Hierarchies of the Angels, containing sixe of the Order of the nine, so that (according to him) the rams signify the First Hierarchy, the Seraphius, the Cherubin, the thrones: the young sheep the last; Powers, Arch-Angels, and Angels. (Sic parvis componere Magna —) By the Mountains and the Hills, must be meant (Says he) Contemplative and speculative men,
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Whereas the Contemplative man (who is compared unto the Mountaine ) is commonly barren to the Earth, brings no fruit to the Common wealth wherein he lives,
Whereas the Contemplative man (who is compared unto the Mountain) is commonly barren to the Earth, brings no fruit to the Common wealth wherein he lives,
except hee joynes action to his Contemplation, but yet (like the Mountaine ) hee is a great deale nearer heaven, hath a nearer accesse and acquaintance with the Lord, and is more fruitfull to heaven and God, although the fields (active men) bee more fruitfull to the earth and man.
except he joins actium to his Contemplation, but yet (like the Mountain) he is a great deal nearer heaven, hath a nearer access and acquaintance with the Lord, and is more fruitful to heaven and God, although the fields (active men) be more fruitful to the earth and man.
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Et quid est aliud, (saith one) saltus spiritualis quam spiritum & totum quod spiritus est a terrenis altenare? and what else is it to leape in the spirit,
Et quid est Aliud, (Says one) saltus spiritualis quam spiritum & totum quod spiritus est a terrenis altenare? and what Else is it to leap in the Spirit,
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They are called Contemplative quibus datum facie ad faciem videre, to whom it is given to see God face to face, whose knowledge is not clouded in riddles, aenigmas, in shadowes, types, and allegories: but behold the glory of God in nuda sua simplicitate. The speculative are they qui per speculum in aenigmate vident, who see God and his power, and his wisedome, and his greatnesse as it were by reflection, presented in a glasse, which is the Creator of the whole world,
They Are called Contemplative quibus datum fancy ad Face To see, to whom it is given to see God face to face, whose knowledge is not clouded in riddles, aenigmas, in shadows, types, and allegories: but behold the glory of God in nuda sua Simplicity. The speculative Are they qui per speculum in aenigmate vident, who see God and his power, and his Wisdom, and his greatness as it were by reflection, presented in a glass, which is the Creator of the Whole world,
— But here is mention made of three things in that part of the Text which is the Coppy or Originall, of rammes, of sheepe, and of lambes, Sicut aerietes, & sicut agni ovium, like rammes,
— But Here is mention made of three things in that part of the Text which is the Copy or Original, of rams, of sheep, and of Lambs, Sicut aerietes, & sicut agni Sheep, like rams,
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and therefore in the other part of the Text which is the Transcript, we are to finde three things too, to poise in the comparison against the three other,
and Therefore in the other part of the Text which is the Transcript, we Are to find three things too, to poise in the comparison against the three other,
yet they are implied) But here will arise a doubt, seeing that in this comparison the rammes and the mountaines do hold the highest place, the sheepe and the hills the second, the lambes and the plaines the lowest degree of all:
yet they Are implied) But Here will arise a doubt, seeing that in this comparison the rams and the Mountains do hold the highest place, the sheep and the hills the second, the Lambs and the plains the lowest degree of all:
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Why then, being that the mountaines are compared to rammes, are not the hills compared rather to the sheepe (which were to observe the true order in the comparison) then to the lambes?
Why then, being that the Mountains Are compared to rams, Are not the hills compared rather to the sheep (which were to observe the true order in the comparison) then to the Lambs?
The mountaines and the rammes, contemplative men, and Angels of the first Hierarchy are compared together, to shew that there is a similitude betwixt the leapes of the spirit of man,
The Mountains and the rams, contemplative men, and Angels of the First Hierarchy Are compared together, to show that there is a similitude betwixt the leaps of the Spirit of man,
but for feare lest any man should thinke that this might bee comparatio ad gradum, a comparison of equality, and from hence bee bold to affirme, that the first order of men (contemplatives) doth ex pari respondere primo gradui Angelorum, directly equall the first Hierarchy of Angells, the second order of men (which is the speculatives) the second Hierarchy,
but for Fear lest any man should think that this might be Comparison ad Gradum, a comparison of equality, and from hence be bold to affirm, that the First order of men (contemplatives) does ex Pair respondere primo gradui Angels, directly equal the First Hierarchy of Angels, the second order of men (which is the speculatives) the second Hierarchy,
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therefore the Pen of David here (which was certainely guided by the holy Spirit) doth rather choose to in•ringe the order and method of the comparison,
Therefore the Pen of David Here (which was Certainly guided by the holy Spirit) does rather choose to in•ringe the order and method of the comparison,
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and compares the Hills which are the second in order amongst men, unto the lambes, which are the third and last amongst the Angels. And the same answere gives Richardus, although in other words:
and compares the Hills which Are the second in order among men, unto the Lambs, which Are the third and last among the Angels. And the same answer gives Richardus, although in other words:
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Quod ergo dictum non est tacuit Propheta (saith hee) pro removenda suspicione aequalitatis, ut & id quod dictum, intelligatur pro ratione similitudinis.
Quod ergo dictum non est tacuit Propheta (Says he) Pro removenda suspicion aequalitatis, ut & id quod dictum, intelligatur Pro ratione similitudinis.
But before we can learne truely after what maner the mountaines and the hills doe leape, we must first looke upon the patterne after which they doe leape.
But before we can Learn truly After what manner the Mountains and the hills do leap, we must First look upon the pattern After which they do leap.
The first three orders, Seraphim, Cherubin, Throni, (which are likened unto the mountaines) are they which are immediately joyned to God, who doe inlighten all the inferiour orders,
The First three order, Seraphim, Cherubin, thrones, (which Are likened unto the Mountains) Are they which Are immediately joined to God, who do inlighten all the inferior order,
The three second orders (which here lie in method in the similitude, although not observed by the Psalmist, against the Hills) are Dominations, Vertues, and Principalities, and these doe both receive illumination from the higher orders, and give to the inferiour.
The three second order (which Here lie in method in the similitude, although not observed by the Psalmist, against the Hills) Are Dominations, Virtues, and Principalities, and these do both receive illumination from the higher order, and give to the inferior.
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Now for every one of these orders to leape in his kinde, is supra semetipsos ire, to rise up in a Contemplation unto such things as are above their owne nature.
Now for every one of these order to leap in his kind, is supra semetipsos ire, to rise up in a Contemplation unto such things as Are above their own nature.
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or in subjecta creatura, in the Fabrick of the world, hoe descendere potius quam saltus dare, this is rather to goe downe then to leape: To view the greatnesse and majestie of God in themselves, in looking into their owne pure nature, hoc illorum est per planum ire, this is their plaine way, they neither rise nor fall in doing thus. But they are said to leape when they ascend into a simple and naked Contemplation of the Power, the Wisedome, the Majesty of God as he is in himselfe, and so behold with admiration that Fountaine of beauty, of goodnesse, of order, of proportion. The second and third Hierarchies they are onely said to leape when they doe rise in a speculation into the orders above them,
or in subjecta creatura, in the Fabric of the world, hoe descendere potius quam saltus Dare, this is rather to go down then to leap: To view the greatness and majesty of God in themselves, in looking into their own pure nature, hoc Illorum est per Planum ire, this is their plain Way, they neither rise nor fallen in doing thus. But they Are said to leap when they ascend into a simple and naked Contemplation of the Power, the Wisdom, the Majesty of God as he is in himself, and so behold with admiration that Fountain of beauty, of Goodness, of order, of proportion. The second and third Hierarchies they Are only said to leap when they do rise in a speculation into the order above them,
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For although it be granted, that these inferiour orders have also their simple contemplations, doe behold the face of God too, enjoy the beatificall vision as well as the other;
For although it be granted, that these inferior order have also their simple contemplations, do behold the face of God too, enjoy the beatifical vision as well as the other;
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yet this may be called, illorum volatus potius quam tripudium, rather their flight then their leaping: because wee know hee that leapes doth not multum elongere se à stationis suae loco, removes not himselfe farre from the place he was in before:
yet this may be called, Illorum volatus potius quam tripudium, rather their flight then their leaping: Because we know he that leaps does not multum elongere se à stationis suae loco, removes not himself Far from the place he was in before:
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which we finde contrary in a flight, when the thing that flies works it selfe (many times) into a vast distance. Therefore because those orders of Angels which are here set out unto us by the name of rammes in their leapes, doe never use but a simple Contemplation, and the other inferiour orders never but a speculation, most fitly hath the Psalmist laid his comparison together;
which we find contrary in a flight, when the thing that flies works it self (many times) into a vast distance. Therefore Because those order of Angels which Are Here Set out unto us by the name of rams in their leaps, do never use but a simple Contemplation, and the other inferior order never but a speculation, most fitly hath the Psalmist laid his comparison together;
For the mountaines then to skip like rammes is, when Contemplative men in a kinde of sacred extasie and overflowing of the soule, doe climbe up into pure notions of the Deity, abstracted from speculations; doe behold the face of God not in the glasse of the creature, but as he is in himselfe, all splendor, all glory, all brightnesse, all goodnesse.
For the Mountains then to skip like rams is, when Contemplative men in a kind of sacred ecstasy and overflowing of the soul, do climb up into pure notions of the Deity, abstracted from speculations; do behold the face of God not in the glass of the creature, but as he is in himself, all splendour, all glory, all brightness, all Goodness.
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as St. Paul to the Romans 1.20. For the invisible things of him, that is, his eternall power and Godhead, are seene in the creation of the world, being considered in his workes.
as Saint Paul to the Romans 1.20. For the invisible things of him, that is, his Eternal power and Godhead, Are seen in the creation of the world, being considered in his works.
Pensemus ergo, &c. Let us therefore conceive (if we be able) what a mighty prerogative and grace it is for our humane and fraile natures, to be likened in the motions of our minds unto the glorious Angels:
Pensemus ergo, etc. Let us Therefore conceive (if we be able) what a mighty prerogative and grace it is for our humane and frail nature's, to be likened in the motions of our minds unto the glorious Angels:
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who leaving the dull senses asleepe, can secretly steale from the body, and mount up in a moment unto the familiarity of Angels, bee partakers of their joyes, be present at their spirituall delicates,
who leaving the dull Senses asleep, can secretly steal from the body, and mount up in a moment unto the familiarity of Angels, be partakers of their Joys, be present At their spiritual delicates,
and with them leape from one degree of knowledge and illumination to another, and with infinite delight and admiration still bee knowing of that immensity which can never bee fully knowen.
and with them leap from one degree of knowledge and illumination to Another, and with infinite delight and admiration still be knowing of that immensity which can never be Fully known.
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What aile yee, O yee mountaines, &c. reade but the next verse, and the Question is answered, A facie Domini mota est terra (for so good Translations as I told yee, reade it) The earth was moved at the Face of the Lord.
What ail ye, Oh ye Mountains, etc. read but the next verse, and the Question is answered, A fancy Domini mota est terra (for so good Translations as I told ye, read it) The earth was moved At the Face of the Lord.
2 Morientis: The face of Christ dying, or the face of his Griefe. And this face did hee shew us upon the Crosse, which seemed to becken to all Passengers,
2 Morientis: The face of christ dying, or the face of his Grief. And this face did he show us upon the Cross, which seemed to beckon to all Passengers,
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4 Regnantis: The face of Christ reigning, or the face of his Glory and pleasure. And this face will hee onely shew to the Saints in the Kingdome of Heaven.
4 Regnantis: The face of christ reigning, or the face of his Glory and pleasure. And this face will he only show to the Saints in the Kingdom of Heaven.
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And this is the face of Christ meant here, at the sight of which the Earth was moved. The Mountaines skipped, &c. And what thing is there so heavy, that could sit still and behold this face? O let not us then be more insensible then the Mountaines and Hills to which wee are compared:
And this is the face of christ meant Here, At the sighed of which the Earth was moved. The Mountains skipped, etc. And what thing is there so heavy, that could fit still and behold this face? O let not us then be more insensible then the Mountains and Hills to which we Are compared:
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O lift up your heads on high in a thankfull acknowledgement and admiration of the wisedome, the power, the mercy of our God, who sent his onely Sonne in whom he was well pleased into the world, that he by his poverty, his ignominie, his obedience, his death, might make an atonement for our sins.
Oh lift up your Heads on high in a thankful acknowledgement and admiration of the Wisdom, the power, the mercy of our God, who sent his only Son in whom he was well pleased into the world, that he by his poverty, his ignominy, his Obedience, his death, might make an atonement for our Sins.
For be sure that the Lord lookes for greater, higher, and more frequent leapes from you, for purer and more exalted notions approaching neere unto the contemplation of Angells,
For be sure that the Lord looks for greater, higher, and more frequent leaps from you, for Purer and more exalted notions approaching near unto the contemplation of Angels,
so may I say of my self, and of all our whole Tribe the Tribe of Levi with me, of all the Priests of the Lord, the Sonnes of the Prophets, who are as it were a portion set apart for God himselfe,
so may I say of my self, and of all our Whole Tribe the Tribe of Levi with me, of all the Priests of the Lord, the Sons of the prophets, who Are as it were a portion Set apart for God himself,
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and like the mountaines neerer heaven, are, or at the least should be farther removed from the plaines of the earth, worldly cares & imployments, to the end that being freed from these outward destractions and disturbances, wee should the more intend the honour of God,
and like the Mountains nearer heaven, Are, or At the least should be farther removed from the plains of the earth, worldly Cares & employments, to the end that being freed from these outward distractions and disturbances, we should the more intend the honour of God,
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'Tis Davids counsell, Psalme 148. Yee speculative men, who are not yet growne up to the altitude of mountaines, yee who are not able yet to climbe into a simple contemplation of God:
It's Davids counsel, Psalm 148. Ye speculative men, who Are not yet grown up to the altitude of Mountains, ye who Are not able yet to climb into a simple contemplation of God:
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Nor must we exempt the Fields, the Plaines of the Earth from bearing a part in this joy, the men of action and secular businesse, they must come in for their share too:
Nor must we exempt the Fields, the Plains of the Earth from bearing a part in this joy, the men of actium and secular business, they must come in for their share too:
Whilst the mountaines and the hills dance before the presence of the Lord, and trace it in comely figures together, the fruitfull vallyes shall sing unto them as they passe,
While the Mountains and the hills dance before the presence of the Lord, and trace it in comely figures together, the fruitful valleys shall sing unto them as they pass,
The vallyes (saith he) stand so thick with corne, that they doe laugh and sing. But wee have a greater cause then the fruitfulnesse of the Earth to move us:
The valleys (Says he) stand so thick with corn, that they do laugh and sing. But we have a greater cause then the fruitfulness of the Earth to move us:
and to our endlesse comfort and eternall Salvation, loosed and shaken off the bands of death, not onely for himselfe, over whom death shall have no more dominion, but also for us too:
and to our endless Comfort and Eternal Salvation, loosed and shaken off the bans of death, not only for himself, over whom death shall have no more dominion, but also for us too:
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The force of the Prison wall is decayed, and through the breach which his blessed Resurrection hath made therein, shall we finde a way unto eternity of living.
The force of the Prison wall is decayed, and through the breach which his blessed Resurrection hath made therein, shall we find a Way unto eternity of living.
Let us therefore who are the Vallyes & Plaines of the Earth, though we are not able to leape and skip after the manner of the mountaines and hills, who have higher and purer revelations then our selves,
Let us Therefore who Are the Valleys & Plains of the Earth, though we Are not able to leap and skip After the manner of the Mountains and hills, who have higher and Purer revelations then our selves,
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THE THIRD SERMON, PREACHED Upon Saint Peters Day. JOHN 21. VER. 17. He said unto him the third time, Simon the sonne of Jona, lovest thou mee? and Peter was sory because he said unto him the third time, lovest thou me? and said unto him:
THE THIRD SERMON, PREACHED Upon Saint Peter's Day. JOHN 21. VER. 17. He said unto him the third time, Simon the son of Jonah, Lovest thou me? and Peter was sorry Because he said unto him the third time, Lovest thou me? and said unto him:
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VPon the day dedicated to the memory of St. Peter, wee have made choyce of a Text wherein we finde St. Peter sorrowfull: and indeede wee should doe wrong to the holy Apostle,
Upon the day dedicated to the memory of Saint Peter, we have made choice of a Text wherein we find Saint Peter sorrowful: and indeed we should do wrong to the holy Apostle,
What Peter might this be? That Peter who in the Gospell read for this day, by reason of that cleare Confession, Thou art Christ the Sonne of the living God, was pronounced blessed by the mouth of Christ? That Peter to whom were given the Keyes of the Kingdome of heaven,
What Peter might this be? That Peter who in the Gospel read for this day, by reason of that clear Confessi, Thou art christ the Son of the living God, was pronounced blessed by the Mouth of christ? That Peter to whom were given the Keys of the Kingdom of heaven,
Even the very same Peter, even the very same Simon the sonne of Ionas, whom our Saviour himselfe in that 16. of St. Mathew, proclaimed blessed. He is sorrowfull.
Even the very same Peter, even the very same Simon the son of Ionas, whom our Saviour himself in that 16. of Saint Matthew, proclaimed blessed. He is sorrowful.
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Be comforted then thou who art in misery, art persecuted or afflicted, for thou seest that Saint Peter here, who was in the opinion of no lesse then Christ, a blessed man, hee was in sorrow, hee was griev'd:
Be comforted then thou who art in misery, art persecuted or afflicted, for thou See that Saint Peter Here, who was in the opinion of no less then christ, a blessed man, he was in sorrow, he was grieved:
he was full, he wanted nothing, hee was newly risen from a Feast, he enjoy'd the company of his friends, and his companions were round about him (no small blessing.) Nay, hee had the bodily presence of Christ himselfe. Nor was hee furnished onely for the present,
he was full, he wanted nothing, he was newly risen from a Feast, he enjoyed the company of his Friends, and his Sodales were round about him (not small blessing.) Nay, he had the bodily presence of christ himself. Nor was he furnished only for the present,
No, all this cannot shut griefe out of the heart of Saint Peter. Peter for all this was sorie. Let us learne therefore from hence to know that true joy (which is without any mixture of griefe) is not to be found in any earthly good whatsoever:
No, all this cannot shut grief out of the heart of Saint Peter. Peter for all this was sorry. Let us Learn Therefore from hence to know that true joy (which is without any mixture of grief) is not to be found in any earthly good whatsoever:
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2 But why is Peter sory? because his Master asks him whether he loves him or no? What could there be in this which could grieve Saint Peter? One would have thought that this should rather have made him joyfull, to heare his Lord, and the Lord of the whole world, to talke so familiarly with him? to take such particular notice of him, and of his love? No, this is not all.
2 But why is Peter sorry? Because his Master asks him whither he loves him or no? What could there be in this which could grieve Faint Peter? One would have Thought that this should rather have made him joyful, to hear his Lord, and the Lord of the Whole world, to talk so familiarly with him? to take such particular notice of him, and of his love? No, this is not all.
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What should the meaning of this be? Shall wee say that there is any Magick or Witchcraft in the number of three? Wee must not say it. But this wee may say.
What should the meaning of this be? Shall we say that there is any Magic or Witchcraft in the number of three? we must not say it. But this we may say.
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What should this meane that my Lord and Master doth so often repeat these words to mee? Lovest thou mee? lovest thou mee? lovest thou mee? Would not this once named have served the turne? Is it possible that Christ can affect empty repetitions, which are like clouds without water? Certainly, all his words are ponderous;
What should this mean that my Lord and Master does so often repeat these words to me? Lovest thou me? Lovest thou me? Lovest thou me? Would not this once nam have served the turn? Is it possible that christ can affect empty repetitions, which Are like Clouds without water? Certainly, all his words Are ponderous;
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Now our Apostle begins to dive a little into the mystery of the number 3. and thinks with himselfe what he can call to mind within the compasse or intimation of that number which may concerne himselfe. And sure he shall not need to be long in meditation about it.
Now our Apostle begins to dive a little into the mystery of the number 3. and thinks with himself what he can call to mind within the compass or intimation of that number which may concern himself. And sure he shall not need to be long in meditation about it.
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it is likely he never thought at that time upon the other part of Christs intention, which was the good and honour of St. Peter, that by this threefold open confession of his Lord and Saviour, hee might (as much as in him lay) expiate his threefold deniall of him.
it is likely he never Thought At that time upon the other part of Christ intention, which was the good and honour of Saint Peter, that by this threefold open Confessi of his Lord and Saviour, he might (as much as in him lay) expiate his threefold denial of him.
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This was certainly the chiefest reason why our Saviour urges this to Peter the third time, that hee might give him an occasion to redeeme the honour, which hee had lost before.
This was Certainly the chiefest reason why our Saviour urges this to Peter the third time, that he might give him an occasion to Redeem the honour, which he had lost before.
And this is the nature of us all, who commonly doe thinke so well of our selves that we account it a great disparagement to have our faith, or hope, our love, or our religion called in question. No;
And this is the nature of us all, who commonly do think so well of our selves that we account it a great disparagement to have our faith, or hope, our love, or our Religion called in question. No;
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To what purpose are all these questions? With Peter we are sory if any one asks us whether we love Christ or no? In the next place, wee are of the same nature with St. Peter too:
To what purpose Are all these questions? With Peter we Are sorry if any one asks us whither we love christ or no? In the next place, we Are of the same nature with Saint Peter too:
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by any meanes we doe not love to heare of our sinnes. We doe not reade here, that CHRIST was any whit plaine or open with Peter. Hee did not tell him of his sinne in a diameter, in a straight line,
by any means we do not love to hear of our Sins. We do not read Here, that CHRIST was any whit plain or open with Peter. He did not tell him of his sin in a diameter, in a straight line,
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but onely tacitely and insinuatingly, doth hee by his threefold confession, bring backe to his memory his threefold deniall, which hee knew could not chuse but do it.
but only tacitly and insinuatingly, does he by his threefold Confessi, bring back to his memory his threefold denial, which he knew could not choose but do it.
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so long as wee will suffer ye to goe to Hell in a Horse litter, a fine easie pace, without any rubs or molestations in your way, we shall be accounted good and worthy men amongst yee:
so long as we will suffer you to go to Hell in a Horse litter, a fine easy pace, without any rubs or molestations in your Way, we shall be accounted good and worthy men among ye:
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but let us come once to shake off that basenesse of spirit, and tell yee of the dangerous estate yee are in by reason of your sinnes (as it was with Belshazzar in the 5. of Daniel, at the sight of the handwriting on the wall) the fashion of your countenance presently is changed,
but let us come once to shake off that baseness of Spirit, and tell ye of the dangerous estate ye Are in by reason of your Sins (as it was with Belshazzar in the 5. of daniel, At the sighed of the handwriting on the wall) the fashion of your countenance presently is changed,
and your blood immediatly is up in armes, as if yee could finde in your hearts (were it in your power) to dash that blood in the face of him who reproves yee,
and your blood immediately is up in arms, as if ye could find in your hearts (were it in your power) to dash that blood in the face of him who reproves ye,
But thus did not St. Peter; we doe not reade that hee was angry, because Christ put him in minde of his past sinnes, we finde him sorrowfull indeed, Peter was sory, but the effect of his sorrow was excellent.
But thus did not Saint Peter; we do not read that he was angry, Because christ put him in mind of his past Sins, we find him sorrowful indeed, Peter was sorry, but the Effect of his sorrow was excellent.
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Which is either nearer, and is the answer of St. Peter: Lord thou knowest all things, thou knowest that I love thee, Or else farther off, and that is Christs reply: Iesus said unto him, Feed my sheepe.
Which is either nearer, and is the answer of Saint Peter: Lord thou Knowest all things, thou Knowest that I love thee, Or Else farther off, and that is Christ reply: Iesus said unto him, Feed my sheep.
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Lord thou knowest all things, &c. Doe men gather grapes of thornes, or figges of thistles? who would ever have looked for so faire a fruit from so bitter a tree? If this be the fruit of sorrow, Lord give us enough of that sorrow, that we may confesse thy Wisedome, thy Omnipotence.
Lord thou Knowest all things, etc. Doe men gather grapes of thorns, or figs of thistles? who would ever have looked for so fair a fruit from so bitter a tree? If this be the fruit of sorrow, Lord give us enough of that sorrow, that we may confess thy Wisdom, thy Omnipotence.
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But is it not every sorrow that will doe this? No, there is a sorrow unto vanity, and there is a sorrow unto death; from which, Lord of thy mercy deliver us:
But is it not every sorrow that will do this? No, there is a sorrow unto vanity, and there is a sorrow unto death; from which, Lord of thy mercy deliver us:
These words are mightily tumbled and tossed up and downe betwixt us and our adversaries the Papists. For they of the Church of Rome doe suppose that this Text makes very strongly for the Popes supremacy, who is (as they boast) St. Peters Successor, sits in his Chaire, retaining still the same authority and jurisdiction, which Christ then gave to St. Peter.
These words Are mightily tumbled and tossed up and down betwixt us and our Adversaries the Papists. For they of the Church of Room do suppose that this Text makes very strongly for the Popes supremacy, who is (as they boast) Saint Peter's Successor, sits in his Chair, retaining still the same Authority and jurisdiction, which christ then gave to Saint Peter.
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1 Whether our Saviour by speaking these words to St. Peter, Feed my sheepe, did conferr upon him any supreame or universall authority over the rest of the Apostles, and over the Church militant?
1 Whither our Saviour by speaking these words to Saint Peter, Feed my sheep, did confer upon him any supreme or universal Authority over the rest of the Apostles, and over the Church militant?
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whether the Popes as they are now, may be called S. Peters successors? because, although wee grant a personall succession, yet wee deny a succession of Doctrine.
whither the Popes as they Are now, may be called S. Peter's Successors? Because, although we grant a personal succession, yet we deny a succession of Doctrine.
for otherwise they of Antioch might also boast themselves to be St. Peters successors, for hee was Bishop there seven yeeres) is a point mightily controverted and the Arguments which are brought for confirmation of the negative part (I doe acknowledge) doe make Bellarmine many times (as great a Scholler as he was) to awaken his best wits to answer them.
for otherwise they of Antioch might also boast themselves to be Saint Peter's Successors, for he was Bishop there seven Years) is a point mightily controverted and the Arguments which Are brought for confirmation of the negative part (I do acknowledge) do make Bellarmine many times (as great a Scholar as he was) to awaken his best wits to answer them.
For I confesse that I am much lead by the Authority of St. Ierom in his Booke of the famous men, notwithstanding all the arguments to the contrary of Velenus, Illyricus, Calvin, and the Centuries of the Magdeburgenses, drawen either from Chronology, and computation of yeares,
For I confess that I am much led by the authority of Saint Jerom in his Book of the famous men, notwithstanding all the Arguments to the contrary of Velenus, Illyricus, calvin, and the Centuries of the Magdeburgenses, drawn either from Chronology, and computation of Years,
and raignes of Emperours; Peter being as we finde in the fifth of the Acts, present at the Councel holden at Ierusalem amongst the Apostles and Elders of the Church, concerning the abolishing of Circumcision: which Councell was holden upon the eighteenth yeare after Christs resurrection:
and reigns of emperors; Peter being as we find in the fifth of the Acts, present At the Council held At Ierusalem among the Apostles and Elders of the Church, Concerning the abolishing of Circumcision: which Council was held upon the eighteenth year After Christ resurrection:
or whether they bee taken from the Scripture (which I must needs acknowledge can bee at the best but confecturall and negative, which are no good witnesses (even in our Common-law) against a deposed affirmative; ) either from those Epistles which St. Paul wrote from Rome,
or whither they be taken from the Scripture (which I must needs acknowledge can be At the best but confecturall and negative, which Are no good Witnesses (even in our Common-law) against a deposed affirmative;) either from those Epistles which Saint Paul wrote from Room,
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as to the Galatians, the Ephesians, the Colossians, the Phil•ppians, the Hebrews, in none of which doth St. Paul make any mention of St Peter. Hee saith indeed in the last to the Colossians, (which was one of those Epistles he wrote from Rome) that Aristarchus his fellow prisoner saluted them,
as to the Galatians, the Ephesians, the colossians, the Phil•ppians, the Hebrews, in none of which does Saint Paul make any mention of Saint Peter. He Says indeed in the last to the colossians, (which was one of those Epistles he wrote from Room) that Aristarchus his fellow prisoner saluted them,
Nor yet in that Epistle of his to the Romans (which hee wrote from Corinth ) doth hee once remember St. Peter, or desire at all to bee commended to him, as yee may see in the last to the Romans. Greet Aquila, and Priscilla, greet Andronicus, greet Vrbanus, salute Herodian, and Rufus, and Patrobas, and Philologus, and a great number more:
Nor yet in that Epistle of his to the Roman (which he wrote from Corinth) does he once Remember Saint Peter, or desire At all to be commended to him, as ye may see in the last to the Romans. Greet Aquila, and Priscilla, greet Andronicus, greet Urban, salute Herodian, and Rufus, and Patrobas, and Philologus, and a great number more:
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so much neglect and sleight St. Peter, as not to remember him at all, if he had beene at Rome. I doe confesse, this reason hath some shew of probability in it,
so much neglect and sleight Saint Peter, as not to Remember him At all, if he had been At Room. I do confess, this reason hath Some show of probability in it,
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and B•thynia, in the second yeare of the Emperour Claudius, went to Rome to beate downe the heresie of Simon Magus, where hee remained in the Chatre of Priesthood twenty five yeares,
and B•thynia, in the second year of the Emperor Claudius, went to Room to beat down the heresy of Simon Magus, where he remained in the Chatre of Priesthood twenty five Years,
untill the last yeare of Nero, who crucified him with his head downeward toward the earth, which was it seemes his owne desire, adjudging himselfe unworthy to die after the same manner that his Lord and Master did. Thus farre St. Ierome.
until the last year of Nero, who Crucified him with his head downward towards the earth, which was it seems his own desire, adjudging himself unworthy to die After the same manner that his Lord and Master did. Thus Far Saint Jerome.
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Neither have the Papists got much by this grant, by yeelding that Peter lived and died at Rome, for before they can bring their Argument to any head, they have two hard Provinces to runne through, two difficult businesses to prove.
Neither have the Papists god much by this grant, by yielding that Peter lived and died At Room, for before they can bring their Argument to any head, they have two hard Provinces to run through, two difficult businesses to prove.
The first of which is (as I told yee when I branched the que•stion) that the authority of St. Peter above the other Apostles is hereditary, and derived to his Successors;
The First of which is (as I told ye when I branched the que•stion) that the Authority of Saint Peter above the other Apostles is hereditary, and derived to his Successors;
and are his lawfull Successours, and grant farther that these lawfull successours of St. Peter have the very same authority and supremacy derived upon them which their Predecessour had before given him by Christ.
and Are his lawful Successors, and grant farther that these lawful Successors of Saint Peter have the very same Authority and supremacy derived upon them which their Predecessor had before given him by christ.
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Yet for all this they have done nothing, for hee who is heire ex toto asse, of the whole inheritance of his father, can be but heire of his whole inheritance, hee can possesse no more then his father left him.
Yet for all this they have done nothing, for he who is heir ex toto Ass, of the Whole inheritance of his father, can be but heir of his Whole inheritance, he can possess no more then his father left him.
But they will prove it (they say) out of this Text. Our Saviour saith here to Saint Peter alone, and that in the presence of other of the Apostles, Feede my Sheepe.
But they will prove it (they say) out of this Text. Our Saviour Says Here to Saint Peter alone, and that in the presence of other of the Apostles, Feed my Sheep.
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But did I call it a charge or burthen! O no (say they) this word Feede doth not onely signifie a charge or burthen, but it also implies a dominion and soveraignty, and for this they runne to Homer, who calls King Agame•non NONLATINALPHABET, the Sheepheard, or the Ruler of the people.
But did I call it a charge or burden! Oh no (say they) this word Feed does not only signify a charge or burden, but it also Implies a dominion and sovereignty, and for this they run to Homer, who calls King Agame•non, the Shepherd, or the Ruler of the people.
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A man might suppose that Saint Augustine should tell them a great deale better, what kinde of feeding is here understood, who upon this very Text hath these words.
A man might suppose that Saint Augustine should tell them a great deal better, what kind of feeding is Here understood, who upon this very Text hath these words.
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What else is meant by this, Lovest thou mee? Feede my Sheepe, then if Christ had said, If thou lovest mee, thinke not of feeding thy selfe, but of feeding my Sheepe, and feede them as my Sheepe, not as thine owne; so feede them, that thou mayest seeke my honour and profit in feeding them,
What Else is meant by this, Lovest thou me? Feed my Sheep, then if christ had said, If thou Lovest me, think not of feeding thy self, but of feeding my Sheep, and feed them as my Sheep, not as thine own; so feed them, that thou Mayest seek my honour and profit in feeding them,
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He appeared to the eleven as they sate together (saith the Text) and said unto them, Goe into all the world, &c. And doe but observe what Saint Augustine saith, not onely concerning this,
He appeared to the eleven as they sat together (Says the Text) and said unto them, Go into all the world, etc. And do but observe what Saint Augustine Says, not only Concerning this,
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but also of that other place, in which they have a greater confidence then in this, in the 16. of Saint Mathew. Wherein our Saviour (upon that confession of Saint Peter, Thou art Christ the Sonne of the living God ) tells him, that he will give to him the keyes of the Kingdome of heaven,
but also of that other place, in which they have a greater confidence then in this, in the 16. of Saint Matthew. Wherein our Saviour (upon that Confessi of Saint Peter, Thou art christ the Son of the living God) tells him, that he will give to him the keys of the Kingdom of heaven,
O the Popes have a great minde to be the onely heires to Saint Peter of these words, but they are not so hasty to lay any claime to that other speech of our Saviours to Peter following in the same Chapter, Get thee behinde mee Satan,
Oh the Popes have a great mind to be the only Heirs to Saint Peter of these words, but they Are not so hasty to lay any claim to that other speech of our Saviors to Peter following in the same Chapter, Get thee behind me Satan,
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St. Augustines words are these in his 118. Tractate upon Saint Iohns Gospell, writing upon the seamelesse coate of Christ, which the Souldiers cast lots for and did not divide.
Saint Augustine's words Are these in his 118. Tractate upon Saint Iohns Gospel, writing upon the Seamless coat of christ, which the Soldiers cast lots for and did not divide.
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Omnes interrogati, solus Petrus respondet, &c. That question, Whom say yee that I am? was (saith the Father) propounded to them all, but onely Peter answered for them.
Omnes interrogati, solus Peter Respondet, etc. That question, Whom say ye that I am? was (Says the Father) propounded to them all, but only Peter answered for them.
Hee was the mouth of the rest of the Apostles, and therefore Christ saith to Peter in the name of them all; To thee will I give the keyes of the Kingdom of heaven. And marke the words well.
He was the Mouth of the rest of the Apostles, and Therefore christ Says to Peter in the name of them all; To thee will I give the keys of the Kingdom of heaven. And mark the words well.
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As if (saith S. Aug.) Peter had received the power of binding and loosing alone, when as hee both answered for them all, and received the power for them all. The words are as cleare as the Sunne.
As if (Says S. Aug.) Peter had received the power of binding and losing alone, when as he both answered for them all, and received the power for them all. The words Are as clear as the Sun.
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and that by reason of his age, his faith, his valour, his love towards his Master. Concerning his faith, wee finde that so great, that he adventured himselfe to walke upon the face of the Sea to meete his Lord,
and that by reason of his age, his faith, his valour, his love towards his Master. Concerning his faith, we find that so great, that he adventured himself to walk upon the face of the Sea to meet his Lord,
when all his fellowes stood trembling in the Ship, and thought themselves scarcely secure there. And although hee had almost sunke in the action, yet this makes nothing against him,
when all his Fellows stood trembling in the Ship, and Thought themselves scarcely secure there. And although he had almost sunk in the actium, yet this makes nothing against him,
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O thou of little saith, wherefore doest thou feare? Our Saviour doth not call him here NONLATINALPHABET. O thou of no faith. But NONLATINALPHABET. O thou of little faith.
Oh thou of little Says, Wherefore dost thou Fear? Our Saviour does not call him Here. O thou of no faith. But. O thou of little faith.
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And it is true his faith was but litle, if we make it looke towards the love & power of Christ who had the wind• and the Sea, and all creatures at his command,
And it is true his faith was but little, if we make it look towards the love & power of christ who had the wind• and the Sea, and all creatures At his command,
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The Shepheard was smitten, and all the Sheepe were scattered, all the rest of the Disciples (as soone as Christ was apprehended) forsooke him presently,
The Shepherd was smitten, and all the Sheep were scattered, all the rest of the Disciples (as soon as christ was apprehended) forsook him presently,
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but Peter, although it was afarre off, yet he followed him, & that even into the high Priests Hall. Where (it is true) hee told them he knew not the man;
but Peter, although it was afar off, yet he followed him, & that even into the high Priests Hall. Where (it is true) he told them he knew not the man;
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Let us therefore ascribe unto St. Peters God, for St. Peters faith, for St. Peters love, for his valour, for his doctrine, for his life, for his repentance, for his death, and martyrdome, all which are set up as so many Sea-markes, to guide us into the Haven of eternall rest, (as due is) all praise, honour, power, majestie, &c. Amen.
Let us Therefore ascribe unto Saint Peter's God, for Saint Peter's faith, for Saint Peter's love, for his valour, for his Doctrine, for his life, for his Repentance, for his death, and martyrdom, all which Are Set up as so many Seamarks, to guide us into the Haven of Eternal rest, (as due is) all praise, honour, power, majesty, etc. Amen.
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they in the Primitive times were so carefull to take all possible occasions to glorifie God, in Himselfe, in his Sonne, •e his holy Spirit, in his Saints, that they did dedicate set dayes on purpose for his worship,
they in the Primitive times were so careful to take all possible occasions to Glorify God, in Himself, in his Son, •e his holy Spirit, in his Saints, that they did dedicate Set days on purpose for his worship,
as the day of the Nativity of our Saviour, the day of his Passion, of his Resurrection, which was indeed the great day of the yeare, which did quite abrogate the Jewish Sabbath;
as the day of the Nativity of our Saviour, the day of his Passion, of his Resurrection, which was indeed the great day of the year, which did quite abrogate the Jewish Sabbath;
Nor did their devotion stop here, but because they might let slip no occasion to praise the Lord, they also did set apart certaine dayes wherein God should be glorified in the anniversarie memory of his Saints.
Nor did their devotion stop Here, but Because they might let slip no occasion to praise the Lord, they also did Set apart certain days wherein God should be glorified in the anniversary memory of his Saints.
But our times frozen with a certaine new upstart discipline blowne from Geneva, are so farre from affording any honourable mention of Gods Saints, that many of us quarrell the very name.
But our times frozen with a certain new upstart discipline blown from Geneva, Are so Far from affording any honourable mention of God's Saints, that many of us quarrel the very name.
But shall we therefore (like fooles or mad men) in a wilde desire of opposition erre farther on the other hand? because they honour them a little too much,
But shall we Therefore (like Fools or mad men) in a wild desire of opposition err farther on the other hand? Because they honour them a little too much,
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The just shall shine as the Sunne in the Kingdome of their Father, saith our Saviour in the 13. of Saint Mathew ver. 43. And therefore certainely these are not fit objects of our scorne and neglect.
The just shall shine as the Sun in the Kingdom of their Father, Says our Saviour in the 13. of Saint Matthew ver. 43. And Therefore Certainly these Are not fit objects of our scorn and neglect.
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If Antiquity would satisfie them, I could send them to •ertullian, St. Ierome, St. Augustine, and of later times to Baronius Annales, to Bellarmine, who are not much branded for bearing false witnesse of the ancient times.
If Antiquity would satisfy them, I could send them to •ertullian, Saint Jerome, Saint Augustine, and of later times to Baronius Annals, to Bellarmine, who Are not much branded for bearing false witness of the ancient times.
For certaine it is, that this dedication of dayes unto the honour of the Saints, (or to the honour of God in the Saints, choose yee which) is of great Antiquity. The Romanists have indeed abused this custome,
For certain it is, that this dedication of days unto the honour of the Saints, (or to the honour of God in the Saints, choose ye which) is of great Antiquity. The Romanists have indeed abused this custom,
but must needes (mee thinkes) retract his lunacie and folly, and call the former Ages wise, and our selves happy; them for first instituting, and us for enjoying those blessed occasions and meanes to build us up in devotion?
but must needs (me thinks) retract his lunacy and folly, and call the former Ages wise, and our selves happy; them for First instituting, and us for enjoying those blessed occasions and means to built us up in devotion?
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as we verely beleeve, that they are now glorified in Heaven, who were once mortall men here on Earth, subject to the same passions, to the same infirmities with our selves:
as we verily believe, that they Are now glorified in Heaven, who were once Mortal men Here on Earth, Subject to the same passion, to the same infirmities with our selves:
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Fifthly, That God thereby might be honoured. For if we so honour the memory of the Saints, certainly this very action of ours must needs acknowledge him to be more glorious, more honourable, who both made them men, and made them Saints.
Fifthly, That God thereby might be honoured. For if we so honour the memory of the Saints, Certainly this very actium of ours must needs acknowledge him to be more glorious, more honourable, who both made them men, and made them Saints.
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Sixthly, That by meditating upon their happinesse, and the beauty which they are now possest of, we might be perswaded unto a hate of all earthly things,
Sixthly, That by meditating upon their happiness, and the beauty which they Are now possessed of, we might be persuaded unto a hate of all earthly things,
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as the people did here of St. Iohn the Baptist, What manner of Child shall this be? I therefore make haste to the Text. And all they that heard these things laid them up in their hearts, saying, What manner, &c. Our whole discourse at this time shall bee nothing else but an answer to this question.
as the people did Here of Saint John the Baptist, What manner of Child shall this be? I Therefore make haste to the Text. And all they that herd these things laid them up in their hearts, saying, What manner, etc. Our Whole discourse At this time shall be nothing Else but an answer to this question.
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and hee shall quote yee a Prophet concerning himselfe and tell yee, that he is The voyce of a crt•r in the wildernesse, saying, Prepare the way of the Lord, make his paths straight.
and he shall quote ye a Prophet Concerning himself and tell ye, that he is The voice of a crt•r in the Wilderness, saying, Prepare the Way of the Lord, make his paths straight.
Or aske the Prophet Malachy what maner of Child this shall be, and in his 3. Chapter he shall tell yee of an Angel, Behold, I will send my Angel, (or my messenger) before my face.
Or ask the Prophet Malachy what manner of Child this shall be, and in his 3. Chapter he shall tell ye of an Angel, Behold, I will send my Angel, (or my Messenger) before my face.
Or if yee will not content your selves with the answeres of men, enquire of the Angel Gabriel, and he will instruct ye that he shall be great before God. Or if ye will goe to the Oracle it selfe, aske our Saviour, and heare what an account hee gives of him, in the 11. Chapter of St. Matthew 11. verse: Verily I say unto ye, among them that are begotten of women, arose there not a greater then Iohn the Baptist.
Or if ye will not content your selves with the answers of men, inquire of the Angel Gabriel, and he will instruct you that he shall be great before God. Or if you will go to the Oracle it self, ask our Saviour, and hear what an account he gives of him, in the 11. Chapter of Saint Matthew 11. verse: Verily I say unto you, among them that Are begotten of women, arose there not a greater then John the Baptist.
and to aske wherein hee was not great? Great he was in his conception, great in his nativity, great in his life, in his doctrine great, in his office great, great in his sanctity, in his dignity and authority great, great in his death, and great in his glory. In these so great, that there was a doubt amongst the Jews whether hee was not the Messias or no, Iohn 1. Certainly a great Majesty, a great beauty, a great holinesse did appeare in this man,
and to ask wherein he was not great? Great he was in his conception, great in his Nativity, great in his life, in his Doctrine great, in his office great, great in his sanctity, in his dignity and Authority great, great in his death, and great in his glory. In these so great, that there was a doubt among the jews whither he was not the Messias or not, John 1. Certainly a great Majesty, a great beauty, a great holiness did appear in this man,
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But this greatnesse yet is nothing, alas, it is no such thing to be great in the eyes of men: but heare what the Angel tells old Zachary in the 15. verse of this Chapter, Magnus erit coram Domino, he shall be great in the sight of God. This is a kind of greatnesse which should strike us all with admiration, that hee should bee great in the sight of Him, before whom all the creatures of the world, all Kings and Emperours of the earth are nothing? As it is in the Booke of Wisedome 11.19. For as the dust of the ballance, so is the world before thee, and as a drop of the morning dew which falleth downe upon the earth:
But this greatness yet is nothing, alas, it is no such thing to be great in the eyes of men: but hear what the Angel tells old Zachary in the 15. verse of this Chapter, Magnus erit coram Domino, he shall be great in the sighed of God. This is a kind of greatness which should strike us all with admiration, that he should be great in the sighed of Him, before whom all the creatures of the world, all Kings and emperors of the earth Are nothing? As it is in the Book of Wisdom 11.19. For as the dust of the balance, so is the world before thee, and as a drop of the morning due which falls down upon the earth:
when all Nations are nothing? We must know then that St. Iohn was not great by nature, but by estimation. Not by nature, for he was of the same composition, cast in the same mold with us:
when all nations Are nothing? We must know then that Saint John was not great by nature, but by estimation. Not by nature, for he was of the same composition, cast in the same mould with us:
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and therefore observe that forme of words well, which our Saviour speakes concerning him in the 11. of St. Matthew. NONLATINALPHABET. Verily I say unto yee, that amongst them who are begotten of women, a greater then Iohn the Baptist hath not arose:
and Therefore observe that Form of words well, which our Saviour speaks Concerning him in the 11. of Saint Matthew.. Verily I say unto ye, that among them who Are begotten of women, a greater then John the Baptist hath not arose:
Amongst all the sonnes of men, which were conceived in Originall sinne, and fell with Adam, a greater then Iohn the Baptist hath not arose from that fall. And therefore it is plaine by this, that Christ was greater then hee, although he came of a woman too.
among all the Sons of men, which were conceived in Original sin, and fell with Adam, a greater then John the Baptist hath not arose from that fallen. And Therefore it is plain by this, that christ was greater then he, although he Come of a woman too.
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Next, he was great in his life and doctrine: so great, that wee finde St. Iohn the Euangelist in the first Chapter of his Gospel, having like an Eagle (the hieroglyphick of St. Iohn ) for a while soared aloft, amongst the mysteries of the Trinity, discoursed of the divinity, the originall, the nativity of the Word, and having finished that high flight, and stooping for the earth, the very first thing he lights upon, is upon the Head of St. Iohn the Baptist. Tanquam in sublimiori vertice & cacumine totius mundi, as upon the very Top or Cape of all the lower world.
Next, he was great in his life and Doctrine: so great, that we find Saint John the Evangelist in the First Chapter of his Gospel, having like an Eagl (the hieroglyphic of Saint John) for a while soared aloft, among the Mysteres of the Trinity, discoursed of the divinity, the original, the Nativity of the Word, and having finished that high flight, and stooping for the earth, the very First thing he lights upon, is upon the Head of Saint John the Baptist. Tanquam in sublimiori vertice & cacumine totius mundi, as upon the very Top or Cape of all the lower world.
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whence descending towards us againe, the first thing (yee see) that hee perches upon, is upon the Man Iohn, 5. and 6. verses. And the light shineth in the darknesse,
whence descending towards us again, the First thing (ye see) that he perches upon, is upon the Man John, 5. and 6. Verses. And the Light shines in the darkness,
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There was a man sent from God whose name was Iohn, the same came to beare witnesse of the light, &c. And certainly had not the holy Baptist beene a great and eminent person, the eyes of the Euangelist, which could not chuse but bee dazeled by looking so long and so earnestly upon that bright Sun of Christs Divinity, turning his face downewards towards the earth, could not so suddenly have discerned him.
There was a man sent from God whose name was John, the same Come to bear witness of the Light, etc. And Certainly had not the holy Baptist been a great and eminent person, the eyes of the Evangelist, which could not choose but be dazzled by looking so long and so earnestly upon that bright Sun of Christ Divinity, turning his face downwards towards the earth, could not so suddenly have discerned him.
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Have any of yee seene a great King, or an Emperour, going upon a solemne Procession, accompanied and waited upon by his Princes, his Nobles, his servants? though yee have not,
Have any of ye seen a great King, or an Emperor, going upon a solemn Procession, accompanied and waited upon by his Princes, his Nobles, his Servants? though ye have not,
Now all the Fathers, the Patriarches, and Prophets of the old Testament did walke before Christ our great and eternall King, who came in solemne Procession into the world, a spectacle to men and Angels:
Now all the Father's, the Patriarchs, and prophets of the old Testament did walk before christ our great and Eternal King, who Come in solemn Procession into the world, a spectacle to men and Angels:
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And therefore of Abraham (who was one of the Pracurfores, of the fore-runners of Christ) saith the Lord in the 17. of Gen. 1. I am God all-sufficient, walke before me and be upright. And Hezekiah praies unto the Lord, and saith in the 38. of Isay ver. 3. Remember I beseech thee, how I have walked before thee in truth. But concerning those in the new Testament we shall finde the phrase altered. Sequimini me, follow me.
And Therefore of Abraham (who was one of the Pracurfores, of the forerunners of christ) Says the Lord in the 17. of Gen. 1. I am God All-sufficient, walk before me and be upright. And Hezekiah prays unto the Lord, and Says in the 38. of Saiah ver. 3. remember I beseech thee, how I have walked before thee in truth. But Concerning those in the new Testament we shall find the phrase altered. Sequimini me, follow me.
and was never found farre distant from him, to shew the greatnesse and the honour which Christ vouchsafed him, in permitting that neernesse to his owne Person:
and was never found Far distant from him, to show the greatness and the honour which christ vouchsafed him, in permitting that nearness to his own Person:
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his voice is neither with the Prophets, hee will come, nor with the Apostles, hee is already come; but (like the Index in the margent of a booke) holding out his finger, hee points to him and saith;
his voice is neither with the prophets, he will come, nor with the Apostles, he is already come; but (like the Index in the margin of a book) holding out his finger, he points to him and Says;
and after all these greatnesses on earth (for never was there man who had so many and so great Testimonies given him) wee cannot choose (surely) but beleeve that he must needs be great also in his glory.
and After all these Greatnesses on earth (for never was there man who had so many and so great Testimonies given him) we cannot choose (surely) but believe that he must needs be great also in his glory.
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But I finde some small difference amongst Expositors concerning this greatnesse of Saint Iohn, which they will have to be not a greatnesse or rather majority of Prophecy or revelation, but of holinesse. And it is occasioned by the doubtfulnesse of the exposition of those words of our Saviour in the 11. of St. Matthew, named to yee before;
But I find Some small difference among Expositors Concerning this greatness of Saint John, which they will have to be not a greatness or rather majority of Prophecy or Revelation, but of holiness. And it is occasioned by the doubtfulness of the exposition of those words of our Saviour in the 11. of Saint Matthew, nam to ye before;
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The quarrell, although it bee of no great moment, is betwixt no meane Authors, no lesse then St. Ierome and St. Chrysostome both ancient, learned and religious Fathers: and it is this;
The quarrel, although it be of no great moment, is betwixt no mean Authors, no less then Saint Jerome and Saint Chrysostom both ancient, learned and religious Father's: and it is this;
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St. Ierome, by these words, There hath not arose a greater then Iohn, will by no meanes have it to follow, that therefore Iohn was greater then all the sonnes of men:
Saint Jerome, by these words, There hath not arose a greater then John, will by no means have it to follow, that Therefore John was greater then all the Sons of men:
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But Saint Chrysostome in his 27. Homily, in that which is called His imperfect worke upon Saint Matthew, contends (and mee thinks very subtlely and strongly) to prove from hence, that by naturall consequence St. Iohn the Baptist must needs be greater then all that were begotten of women.
But Saint Chrysostom in his 27. Homily, in that which is called His imperfect work upon Saint Matthew, contends (and me thinks very subtly and strongly) to prove from hence, that by natural consequence Saint John the Baptist must needs be greater then all that were begotten of women.
or righteousnesse, that it is a thing impossible for any but God to be perfect in it, I thinke (saith our Father) that although according to the p•rblinde judgement of men wee may guesse at an equality in the sanctity of severall Saints,
or righteousness, that it is a thing impossible for any but God to be perfect in it, I think (Says our Father) that although according to the p•rblinde judgement of men we may guess At an equality in the sanctity of several Saints,
yet in the all-discerning Eye of God, in the Divine scrutiny (and this is Gods censure of Iohn, and not the opinion of men) it is impossible but there should bee a difference in degrees of sanctity and righteousnesse.
yet in the All-discerning Eye of God, in the Divine scrutiny (and this is God's censure of John, and not the opinion of men) it is impossible but there should be a difference in Degrees of sanctity and righteousness.
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From whence it followes (saith Saint Chrysostome ) that if none arose amongst the sonnes of men who were greater then Iohn, then Iohn must necessarily be the greatest of all the sonnes of men.
From whence it follows (Says Faint Chrysostom) that if none arose among the Sons of men who were greater then John, then John must necessarily be the greatest of all the Sons of men.
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For we are to consider of the way to Heaven as of a narrow passage, cut in the side of some steepe and rigid mountaine, to the Top of which we are to travaile, which passage is so strait, that it will not admit two a breast, and therefore there can be no equality in ranke or line. Narrow is the way that leadeth to life,
For we Are to Consider of the Way to Heaven as of a narrow passage, Cut in the side of Some steep and rigid mountain, to the Top of which we Are to travail, which passage is so strait, that it will not admit two a breast, and Therefore there can be no equality in rank or line. Narrow is the Way that leads to life,
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Say (then) of any one that travailes that strait way, that there is none before him, and this speech necessarily implies, that he is before all, and all behinde him. And the reason is, Non datur alia linea, nisi sursum & deorsum;
Say (then) of any one that travails that strait Way, that there is none before him, and this speech necessarily Implies, that he is before all, and all behind him. And the reason is, Non datur Alias linea, nisi Sursum & deorsum;
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I will not deny but thou mayst pick out one who may have a lippe, or an eye, or a cheeke, or some particular grace of carriage, like to an other: but that two should agree so in all parts, that a judicious eye should not distinguish, was never yet heard of:
I will not deny but thou Mayest pick out one who may have a lip, or an eye, or a cheek, or Some particular grace of carriage, like to an other: but that two should agree so in all parts, that a judicious eye should not distinguish, was never yet herd of:
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but it is impossible they should be equall in all things: And where there is a difference, there must, needes be degrees, majority, and minority. And this is the ordinary excuse which they of the Church of Rome doe make for that Chorus, which they commonly sing in their private Masses to any of their Saints: Non est inventus similis illi, qui conservaret legem Excelsi.
but it is impossible they should be equal in all things: And where there is a difference, there must, needs be Degrees, majority, and minority. And this is the ordinary excuse which they of the Church of Rome do make for that Chorus, which they commonly sing in their private Masses to any of their Saints: Non est inventus Similis illi, qui conservaret legem Excelsi.
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Alii aliis non omnino assimulantur, ideo privatim de anoquo { que } meminit Ecclesia, & sine aliquo mendacio, Non est (inquit) similis illi, &c. Therefore (saith hee) doth the Church (and that without any imputation of lying) say of every Saint, His like is not to be found.
Alii Others non Omnino assimulantur, ideo Privately de anoquo { que } Meminit Ecclesia, & sine Aliquo Mendacio, Non est (inquit) Similis illi, etc. Therefore (Says he) does the Church (and that without any imputation of lying) say of every Saint, His like is not to be found.
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Now Aquinas tells us, that quilibet Angelus constituit speciem; Every Angell doth make a severall species: So that there is no numericall distinction of the Angels,
Now Aquinas tells us, that Quilibet Angelus Constituted Specimen; Every Angel does make a several species: So that there is no numerical distinction of the Angels,
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but a specificall. And the reason of this is, because those things which agree in the species, and differ onely in number, doe agree in the forme, and are distinguished onely in regard of the matter. But seeing the Angels are not compounded of matter and forme, but are without that principium & fundamentum distinctionis, that beginning and foundation of numericall distinction, which is matter, therefore it is impossible that they should be distinguished any other way,
but a specifical. And the reason of this is, Because those things which agree in the species, and differ only in number, do agree in the Form, and Are distinguished only in regard of the matter. But seeing the Angels Are not compounded of matter and Form, but Are without that principium & fundamentum distinctionis, that beginning and Foundation of numerical distinction, which is matter, Therefore it is impossible that they should be distinguished any other Way,
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but in the species. And the species are compared unto numbers: Yee cannot say that one number is equall to another number, the number of 6 is greater then the number of 4,
but in the species. And the species Are compared unto numbers: Ye cannot say that one number is equal to Another number, the number of 6 is greater then the number of 4,
and lesse then the number of 8. For as well in the species as in numbers, there is no linea à latere, but only the upwards & the downward line, which implies greater and lesse. So it is in the Saints, no equality: one must needs be greater, & another lesse. And therefore S. Chrisostome concludes substantially and subtilly,
and less then the number of 8. For as well in the species as in numbers, there is no linea à later, but only the upward & the downward line, which Implies greater and less. So it is in the Saints, no equality: one must needs be greater, & Another less. And Therefore S. Chrysostom concludes substantially and subtly,
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If no man be greater then Iohn the Baptist, & all Saints compared amongst themselves, are either greater or lesse, therefore he who hath none greater then himselfe, must needs be greater then all. But I have bin too long amongst these School delicacies.
If no man be greater then John the Baptist, & all Saints compared among themselves, Are either greater or less, Therefore he who hath none greater then himself, must needs be greater then all. But I have been too long among these School delicacies.
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Here is one thing remains to be explained concerning his last greatnesse, the greatnesse of his glory. For our Saviour addes in that 7. of S. Luke. Neverthelesse, hee who is least in the Kingdome of God, is greater then he. There be two answers given.
Here is one thing remains to be explained Concerning his last greatness, the greatness of his glory. For our Saviour adds in that 7. of S. Lycia. Nevertheless, he who is least in the Kingdom of God, is greater then he. There be two answers given.
For (say they) when Christ spoke these words, the Kingdome of Heaven was not open unto the soules and spirits of men; the Key of that was the Resurrection and Ascension of Christ, till then there were no men in Heaven.
For (say they) when christ spoke these words, the Kingdom of Heaven was not open unto the Souls and spirits of men; the Key of that was the Resurrection and Ascension of christ, till then there were no men in Heaven.
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As if our Saviour should have said, neverthelesse all this greatnesse of Iohn which I have made mention of, the least in the Kingdome of God (i.) the least amongst the Angels is greater then hee,
As if our Saviour should have said, nevertheless all this greatness of John which I have made mention of, the least in the Kingdom of God (i.) the least among the Angels is greater then he,
That he who is the least in the Kingdome of God, is greater then Iohn the Baptist, meaning that hee is greater pro nunc, greater while Iohn lived upon the earth.
That he who is the least in the Kingdom of God, is greater then John the Baptist, meaning that he is greater Pro nunc, greater while John lived upon the earth.
because this is yet in dubio certamine; but the other being freed from the malice of his enemies, weares his Garland upon his head in security: and therefore it is not said here, that he who is least in the Kingdome of God, is holier or better then Iohn; but is greater then hee, which greatnesse proceedes from a present possession of happinesse.
Because this is yet in dubio certamine; but the other being freed from the malice of his enemies, wears his Garland upon his head in security: and Therefore it is not said Here, that he who is least in the Kingdom of God, is Holier or better then John; but is greater then he, which greatness proceeds from a present possession of happiness.
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Wee have hitherto Preached unto you of the greatnesse of this blessed Saint St. Iohn the Baptist. And what harme (I pray yee) is there in all this now? There be a Generation of People (whether it be out of envie,
we have hitherto Preached unto you of the greatness of this blessed Saint Saint John the Baptist. And what harm (I pray ye) is there in all this now? There be a Generation of People (whither it be out of envy,
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No, the mention of the blessed and immaculate Virgin Mary, who was the Mother of our Lord and Saviour (a rich Cabinet, containing in it a farre richer Jewell) whom the Angell of the Lord accosts with this strange salutation;
No, the mention of the blessed and immaculate Virgae Marry, who was the Mother of our Lord and Saviour (a rich Cabinet, containing in it a Far Richer Jewel) whom the Angel of the Lord accosts with this strange salutation;
This holy name (I say) if it comes in usherd by the word Saint, is distastfull to many of them, such is their madnesse, affording a more honourable mention of some of their new Saints in a Funerall Sermon, then of her who was the Mother of Him, who redeemed the World.
This holy name (I say) if it comes in usherd by the word Saint, is distasteful to many of them, such is their madness, affording a more honourable mention of Some of their new Saints in a Funeral Sermon, then of her who was the Mother of Him, who redeemed the World.
But these people certainly, if they knew my thing, must needs know that the greatnesse of the followers doth redound unto the greatnesse of their Lord, who is able to make and to keepe such followers. And when wee heare of the the greatnesse of St. Iohn the Baptist, me thinks we should all be carried up into a consideration of his greatnesse who made St Iohn. For if St. Iohn was so great, that by the Testimony of Christ himselfe, there was not a greater then hee amongst all who were begotten of Women;
But these people Certainly, if they knew my thing, must needs know that the greatness of the followers does redound unto the greatness of their Lord, who is able to make and to keep such followers. And when we hear of the the greatness of Saint John the Baptist, me thinks we should all be carried up into a consideration of his greatness who made Saint John. For if Saint John was so great, that by the Testimony of christ himself, there was not a greater then he among all who were begotten of Women;
and of the holy dayes which are dedicated to their memory, and not suppose (with too many) that they are dayes set apart onely for licentiousnesse and drunkennesse.
and of the holy days which Are dedicated to their memory, and not suppose (with too many) that they Are days Set apart only for licentiousness and Drunkenness.
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No, the good intent of the Church was, that there might be preserved an Anniversary memory of the Saints, of their vertues and graces, of their lives and deaths, to the glory of God and our owne instruction, who following their good examples, shall one day come to be Saints our selves amongst them.
No, the good intent of the Church was, that there might be preserved an Anniversary memory of the Saints, of their Virtues and graces, of their lives and death's, to the glory of God and our own instruction, who following their good Examples, shall one day come to be Saints our selves among them.
for all Patriarchs, Prophets, Apostles, Martyrs, Confessors, Fathers, whose lives and doctrine God hath set up as lights to guide us unto the Kingdome everlasting:
for all Patriarchs, prophets, Apostles, Martyrs, Confessors, Father's, whose lives and Doctrine God hath Set up as lights to guide us unto the Kingdom everlasting:
but especially (as this day calls to our memory) for the blessed Saint, Saint Iohn the Baptist, who was great in his conception, great in his nativity, great in his life, great in his doctrine, in his office great, great in his sanctity, in his dignity, and Authority; great in his death, and great in his glory, and yet for all these greatnesses, was,
but especially (as this day calls to our memory) for the blessed Saint, Saint John the Baptist, who was great in his conception, great in his Nativity, great in his life, great in his Doctrine, in his office great, great in his sanctity, in his dignity, and authority; great in his death, and great in his glory, and yet for all these Greatnesses, was,
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To thy greatnesse therefore O Father, Sonne, and holy Ghost, we ascribe (as due is) all praise, power, majesty, dominion, from this time forth and for ever. Amen.
To thy greatness Therefore Oh Father, Son, and holy Ghost, we ascribe (as due is) all praise, power, majesty, dominion, from this time forth and for ever. Amen.
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YEe must not thinke it strange, if in the midst of all your jollity, amongst so many straines of joy (the enlargers of the spirits and soule) to qualifie your mirth the better,
Ye must not think it strange, if in the midst of all your jollity, among so many strains of joy (the enlargers of the spirits and soul) to qualify your mirth the better,
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while wee live here on earth, (were it a thing possible) is the same Solaecisme in mans life, which good Musitians observe amongst those who are but Smatterers in the Science, who doe Nauseam creare nimia dulcedine, beget a kinde of loathing and tediousnesse even out of the too much sweetnesse of their Notes, and the frequencie of their NONLATINALPHABET.
while we live Here on earth, (were it a thing possible) is the same Solecism in men life, which good Musicians observe among those who Are but Smatterers in the Science, who do Nauseam Create Nimia dulcedine, beget a kind of loathing and tediousness even out of the too much sweetness of their Notes, and the frequency of their.
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Nor can I judge my selfe guilty of any Incivility, or want of good manners in that I have in such a time of rejoycing, in stead of sprightfull Ayres, presented yee with the argument of a Tragaedie. For although I am not ignorant, that it was the custome amongst the Ancients, whensoever they were to come to a Feast, Omnia tristia ad limen ponere, to leave all sad and heavy conceits behinde them,
Nor can I judge my self guilty of any Incivility, or want of good manners in that I have in such a time of rejoicing, in stead of sprightful Airs, presented ye with the argument of a Tragedy. For although I am not ignorant, that it was the custom among the Ancients, whensoever they were to come to a Feast, Omnia Tristia ad limen ponere, to leave all sad and heavy conceits behind them,
or both?) who continually amidst the multitude of his dainties, had a deaths head served up in a Charger, to put him in minde of his mortality. It favoured of wisedome and Philosophy this,
or both?) who continually amid the multitude of his dainties, had a death's head served up in a Charger, to put him in mind of his mortality. It favoured of Wisdom and Philosophy this,
The standing dish (as I may call it) Caput & cardo festi, the head and the hinge of the Feast, is indeed the Birth-day of our blessed Saviour, a day of mirth, and of lifting up the heart, but no sooner is this past,
The standing dish (as I may call it) Caput & cardo festi, the head and the hinge of the Feast, is indeed the Birthday of our blessed Saviour, a day of mirth, and of lifting up the heart, but no sooner is this past,
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And although the day of St. Iohn the Euangelist bee the next in rancke, of whom our Saviour saith to St. Peter, If he tarry till I come, what is that to thee? (and fitly hath the Church placed this day so neere,
And although the day of Saint John the Evangelist be the next in rank, of whom our Saviour Says to Saint Peter, If he tarry till I come, what is that to thee? (and fitly hath the Church placed this day so near,
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and leaning as it were in the bosome of Christs day, being celebrated in the honourable memory of that Disciple whom Jesus loved, and did often leane upon the bosome of his Master) yet no sooner is this gone,
and leaning as it were in the bosom of Christ day, being celebrated in the honourable memory of that Disciple whom jesus loved, and did often lean upon the bosom of his Master) yet no sooner is this gone,
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and sent forth and slew all the male Children that were in Bethleem and in all the coasts thereof, from two yeares old and under, according to the time which hee had diligently searched out of the Wise men.
and sent forth and slew all the male Children that were in Bethlehem and in all the coasts thereof, from two Years old and under, according to the time which he had diligently searched out of the Wise men.
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The place of the Prophet Ieremie which the Euangelist St. Matthew quotes for this Scripture, is the 31. Chap. verse 15. And this Prophecy was fulfilled in the literall sense (as Cajetane saith) in the Captivity of the children of Israel,
The place of the Prophet Ieremie which the Evangelist Saint Matthew quotes for this Scripture, is the 31. Chap. verse 15. And this Prophecy was fulfilled in the literal sense (as Cajetane Says) in the Captivity of the children of Israel,
or of those tenne Tribes, which were commonly called Ephraim. And the reason why the Prophet Ieremie brings in Rachel here as weeping for her children, is because that Ephraim the sonne of Ioseph, whom hee begot of Potipheras daughter the prince of On, as ye may reade in the 41. of Genesis, was lineally descended from Rachel the mother of Ioseph. But this Prophecy in the mysticall sense was not fulfilled untill this cruell and bloody Massacre of these poore Innocent children, by the command of Herod, and therefore saith the Text, verse 17. Then was that fulfilled which was spoken by the Prophet Ieremie.
or of those tenne Tribes, which were commonly called Ephraim. And the reason why the Prophet Ieremie brings in Rachel Here as weeping for her children, is Because that Ephraim the son of Ioseph, whom he begotten of Potipheras daughter the Prince of On, as you may read in the 41. of Genesis, was lineally descended from Rachel the mother of Ioseph. But this Prophecy in the mystical sense was not fulfilled until this cruel and bloody Massacre of these poor Innocent children, by the command of Herod, and Therefore Says the Text, verse 17. Then was that fulfilled which was spoken by the Prophet Ieremie.
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because shee was buried neare unto this City of Bethleem, as yee may see in the 35. of Gen. from whence shee was called, Mater Bethlehemitarum, the mother of the Bethlemites.
Because she was buried near unto this city of Bethlehem, as ye may see in the 35. of Gen. from whence she was called, Mater Bethlehemitarum, the mother of the Bethlemites.
for to doubt that any (living especially as we doe, in a Church where there is such plenty of knowledge) should be ignorant of this, is as much as to thinke that there may bee a kinde of people who know not whether the Sunne shines or not without a teacher.
for to doubt that any (living especially as we do, in a Church where there is such plenty of knowledge) should be ignorant of this, is as much as to think that there may be a kind of people who know not whither the Sun shines or not without a teacher.
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But because it is possible that there may be such an ignorance amongst us, I will in a word or two relate that unto yee, which yee may finde set downe a great deale more fully and sweetly in the Chapter.
But Because it is possible that there may be such an ignorance among us, I will in a word or two relate that unto ye, which ye may find Set down a great deal more Fully and sweetly in the Chapter.
and according to all the predictions of the Prophets, in the fulnesse of time (being by the vulgar Computation in the 3949. yeare of the worlds creation,
and according to all the predictions of the prophets, in the fullness of time (being by the Vulgar Computation in the 3949. year of the world's creation,
and withall the 42. of Augustus Cesars reigne, and of Herods about the 34.) was borne in Bethleham a City of Judah, there was a Starre sent by God to conduct certaine Wise men out of the East Countrey, (which is thought to be Persia, and the reason which leades us to thinke this Countrey Persia, is the very name Magi, which is a Persian word,
and withal the 42. of Augustus Caesars Reign, and of Herods about the 34.) was born in Bethleham a city of Judah, there was a Star sent by God to conduct certain Wise men out of the East Country, (which is Thought to be Persiam, and the reason which leads us to think this Country Persiam, is the very name Magi, which is a Persian word,
and signifies as much as amongst the Romans, Wisemen, amongst the Grecians, Philosophers, amongst the Indians, Gymnosophists ) who comming to Jerusalem,
and signifies as much as among the Roman, Wise men, among the Greeks, Philosophers, among the Indians, Gymnosophists) who coming to Jerusalem,
and indeed, according to the policie of this world, and Herods principle he built upon, which was, that Christ was to bee an Earthly King, and a King of Israel, it was time for him to looke about him,
and indeed, according to the policy of this world, and Herods principle he built upon, which was, that christ was to be an Earthly King, and a King of Israel, it was time for him to look about him,
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and to seeke by all meanes to crush this infant King in his Cradle: and therefore immediately upon the arrivall of the Wise men there, hee calls all his Wise men together too, all the Priests and the Scribes of the people,
and to seek by all means to crush this infant King in his Cradle: and Therefore immediately upon the arrival of the Wise men there, he calls all his Wise men together too, all the Priests and the Scribes of the people,
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and understanding by them, that Bethlam in Iudea was the place which all their Prophecies pointed at, he craftily called unto him those Wise men of the East, and having told them the place, he sent them away, bidding them to search diligently for the Babe, and when they had found him, to bring him word ▪ that hee might also come and worship him.
and understanding by them, that Bethlam in Iudea was the place which all their Prophecies pointed At, he craftily called unto him those Wise men of the East, and having told them the place, he sent them away, bidding them to search diligently for the Babe, and when they had found him, to bring him word ▪ that he might also come and worship him.
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The Magi having received this command from Herod, departed, and by the direction of the Starre, having found Christ, they offered to him their Presents of gold, frankincense, and myrrhe; but being warned by God in a dreame that they should not returne any more to Herod, they went into their owne Countrey another way.
The Magi having received this command from Herod, departed, and by the direction of the Star, having found christ, they offered to him their Presents of gold, frankincense, and myrrh; but being warned by God in a dream that they should not return any more to Herod, they went into their own Country Another Way.
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Whereupon Herod finding himselfe deluded, grew instantly into a rage, nor could any thing quench his fury but the blood of all the male children in Bethlam and the adjoyning Countrey, from two yeares old and downeward.
Whereupon Herod finding himself deluded, grew instantly into a rage, nor could any thing quench his fury but the blood of all the male children in Bethlam and the adjoining Country, from two Years old and downward.
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Macrobius in the second booke of his Saturnalls, brings in Augustus Cesar with these words in his mouth, having heard that Herod amongst those slaughtered innocent children, had slaine also one of his owne sonnes;
Macrobius in the second book of his Saturnalls, brings in Augustus Cesar with these words in his Mouth, having herd that Herod among those slaughtered innocent children, had slain also one of his own Sons;
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It is better to bee Herods hogg then his sonne. For although Herod was by birth an Idumean, yet for the love of his wife hee suffered himselfe to be circumcised,
It is better to be Herods hog then his son. For although Herod was by birth an Idumean, yet for the love of his wife he suffered himself to be circumcised,
but fearing if we had observed no method, nor order in handling them, we should likewise have observed no measure, but have wildred our selves in a wide Sea:
but fearing if we had observed no method, nor order in handling them, we should likewise have observed no measure, but have wildered our selves in a wide Sea:
and lamentation. 4 Quantitas doloris. Great, great lamentation, shee would not be comforted. 5 Objectum doloris. Her children, because they were not. 1 Rachel grieves.
and lamentation. 4 Quantitas doloris. Great, great lamentation, she would not be comforted. 5 Objectum doloris. Her children, Because they were not. 1 Rachel grieves.
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for had not Eue eaten of the forbidden fruit, there had beene no such things knowne as griefe and sorrow. And see if this off-spring of hers, this monster of her owne begetting, doth not (like a naturall and loving issue) sticke close to her side.
for had not Eue eaten of the forbidden fruit, there had been no such things known as grief and sorrow. And see if this offspring of hers, this monster of her own begetting, does not (like a natural and loving issue) stick close to her side.
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nor is it a thing possible to worke a divorce betwixt them, for who can separate those whom God hath joyned together? Gen. 3.16. In dolore parturies ▪ In sorrow shalt thou bring foorth children:
nor is it a thing possible to work a divorce betwixt them, for who can separate those whom God hath joined together? Gen. 3.16. In dolore parturies ▪ In sorrow shalt thou bring forth children:
then a strickt Indenture, for hee served two Apprentiships for her? Is there such a grace and beauty in bleare eyes, that the incomparable Rachel by weeping strives to looke like her sister Leah? Or did shee perceive her father Labans intent to give her sister first craftily into the embraces of Iacob, and therefore by weeping doth shee hope to get the eyes of her sister, and so to cozen the eyes of her father, as her husband Iacob had before gotten the hands of his brother, and by them the blessing?
then a strict Indenture, for he served two Apprenticeships for her? Is there such a grace and beauty in blear eyes, that the incomparable Rachel by weeping strives to look like her sister Leah? Or did she perceive her father Labans intent to give her sister First craftily into the embraces of Iacob, and Therefore by weeping does she hope to get the eyes of her sister, and so to cozen the eyes of her father, as her husband Iacob had before got the hands of his brother, and by them the blessing?
But why stand I expostulating with departed Saints, as if they were living amongst us? Rachel long before the birth of Christ, the death of those Innocents,
But why stand I expostulating with departed Saints, as if they were living among us? Rachel long before the birth of christ, the death of those Innocents,
nay long before Ieremy wrote this Prophesie, dyed, and was buried (as yee may see in the 35. of Gen. ) in the way of Ephraim, which is Bethleem. How then is shee said here to weepe? Can the soules of Gods deare children, who enjoy a blessed quietnesse, assume their bodies againe to undergoe griefe and misery? It is impossible.
nay long before Ieremy wrote this Prophesy, died, and was buried (as ye may see in the 35. of Gen.) in the Way of Ephraim, which is Bethlehem. How then is she said Here to weep? Can the Souls of God's deer children, who enjoy a blessed quietness, assume their bodies again to undergo grief and misery? It is impossible.
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The resurrection of the righteous shall bee onely to glory and happinesse. No certainely, wee will finde out an interpretation which shall bee so courteous to suffer the body of that good woman to sleepe in quiet. Alas!
The resurrection of the righteous shall be only to glory and happiness. No Certainly, we will find out an Interpretation which shall be so courteous to suffer the body of that good woman to sleep in quiet. Alas!
even before her eyes (no small griefe) and when, after a tedious expectation of seven yeares more, shee had obtained him, her barrennesse (having alwayes the fruitfulnesse of Leah before her face upbraiding of her) was such an allay to her happinesse, that all her marriage joy was quickly out of minde,
even before her eyes (no small grief) and when, After a tedious expectation of seven Years more, she had obtained him, her Barrenness (having always the fruitfulness of Leah before her face upbraiding of her) was such an allay to her happiness, that all her marriage joy was quickly out of mind,
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It was a strange and unwonted strait that Rachel was in, give her no children and shee dies; give her children and shee dies too, for they cause her death.
It was a strange and unwonted strait that Rachel was in, give her no children and she die; give her children and she die too, for they cause her death.
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By Rachel then, who because shee was buried in Bethleem, was (as I told yee) called the mother of the Bethlemites, in a figurative speech is meant the women of Bethleem, and of the adjoyning Countrey.
By Rachel then, who Because she was buried in Bethlehem, was (as I told ye) called the mother of the Bethlemites, in a figurative speech is meant the women of Bethlehem, and of the adjoining Country.
The women of Bethleem grieve. Of Bethleem? Can there bee any place for griefe to harbour in, in that City wherein CHRIST, the joy of the whole earth was borne? Not long since wee heard the Angels telling the Shepherds (and wee beleeved it then) that there was tidings of great joy to all people.
The women of Bethlehem grieve. Of Bethlehem? Can there be any place for grief to harbour in, in that city wherein CHRIST, the joy of the Whole earth was born? Not long since we herd the Angels telling the Shepherd's (and we believed it then) that there was tidings of great joy to all people.
for a poore entertainment which the widow of Zareptah gave him, was so courteous and gratefull to her, that hee recompenced her with the restoring of her sonne to life:
for a poor entertainment which the widow of Zareptah gave him, was so courteous and grateful to her, that he recompensed her with the restoring of her son to life:
And doth Christ recompence the place of his birth, the place wherein his Eyes (as he was man) first saluted the light, no better then with a payment of griefe? O how truely might the mothers of Bethleem have taken up that speech of Zareptahs widow to the Prophet;
And does christ recompense the place of his birth, the place wherein his Eyes (as he was man) First saluted the Light, no better then with a payment of grief? O how truly might the mother's of Bethlehem have taken up that speech of Zarephath widow to the Prophet;
and shall Hee who is the God of all compassion, bee more ungratefull, more unkinde, more cruell to the place of his nativity? Flesh and blood would certainely interpret this to be ingratitude and cruelty.
and shall He who is the God of all compassion, be more ungrateful, more unkind, more cruel to the place of his Nativity? Flesh and blood would Certainly interpret this to be ingratitude and cruelty.
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For although he was not the efficient Cause of this massacre, yet hee was the procuring Cause, and withall had power if hee had pleased to have prevented it:
For although he was not the efficient Cause of this massacre, yet he was the procuring Cause, and withal had power if he had pleased to have prevented it:
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And indeed I durst keepe them asunder no longer, for if I should have handled them all in order disioyntedly, I should have beene forced to give yee to a great a potion of Wormwood in this time of Roses. Let us see then whether wee doe not apprehend it aright or no.
And indeed I durst keep them asunder no longer, for if I should have handled them all in order disjointedly, I should have been forced to give ye to a great a potion of Wormwood in this time of Roses. Let us see then whither we do not apprehend it aright or no.
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Wee have a griefe here, and the subject of this griefe, is Rachel, (that is) the women of Bethleem. The vbi, the place of this griefe, Ramah, or Bethleem, and the adjacent Countrey, the place of Christs Nativity, there the women grieve. The quality of this griefe, it is mourning, weeping, and lamentation;
we have a grief Here, and the Subject of this grief, is Rachel, (that is) the women of Bethlehem. The vbi, the place of this grief, Ramah, or Bethlehem, and the adjacent Country, the place of Christ Nativity, there the women grieve. The quality of this grief, it is mourning, weeping, and lamentation;
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the quantity of this griefe it is great, great lamentation, shee would not be comforted: the object or cause is the death of their children, they were not.
the quantity of this grief it is great, great lamentation, she would not be comforted: the Object or cause is the death of their children, they were not.
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and this was done in Bethleem, the Citie wherein Christ was borne, and it was done for his sake, for Christs sake, who had power to have prevented all this Doe we not yet apprehend it aright? We will for a while suspend our censures.
and this was done in Bethlehem, the city wherein christ was born, and it was done for his sake, for Christ sake, who had power to have prevented all this Do we not yet apprehend it aright? We will for a while suspend our censures.
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and behold those women of Bethleem full of amazement, mixing their lamentations with the churlish language of the Souldiers, death appearing to them in as many severall shapes,
and behold those women of Bethlehem full of amazement, mixing their lamentations with the churlish language of the Soldiers, death appearing to them in as many several shapes,
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why doest thou seperate him from mee who was borne of me? and whilest the sterne Souldier charges her with a countenance of death, shee answers him as Androm•cha did Vl•ses in the Tragedy. S• vis — coge• Andromacham metu, Vitam m•nare, nam mori votum est mihi.
why dost thou separate him from me who was born of me? and whilst the stern Soldier charges her with a countenance of death, she answers him as Androm•cha did Vl•ses in the Tragedy. S• vis — coge• Andromacham metu, Vitam m•nare, nam Mori Votum est mihi.
What doest thou tell me of death? if thou desirest to strike a feare into me, threaten me with life, for as for death, I number it amongst the greatest of blessings. There another with disheveld haire, crying, Meme quae feci. What hath this poore Innocent done? The crime was mine, in bringing of a man - childe into the world:
What dost thou tell me of death? if thou Desirest to strike a Fear into me, threaten me with life, for as for death, I number it among the greatest of blessings. There Another with disheveld hair, crying, Meme Quae Feci. What hath this poor Innocent done? The crime was mine, in bringing of a man - child into the world:
Or if he be guilty too for being born, junge mortem, we are both offenders, let us both dye. Thus doth the poore Mother court the bloudy Cut-throat for death, who shewes a new, kinde of cruelty to her in being mercifull. Then was the time (if ever) wherein a man might have said, it is a happinesse to be borne a Woman, for they are past by,
Or if he be guilty too for being born, junge mortem, we Are both offenders, let us both die. Thus does the poor Mother court the bloody Cutthroat for death, who shows a new, kind of cruelty to her in being merciful. Then was the time (if ever) wherein a man might have said, it is a happiness to be born a Woman, for they Are passed by,
but these and a thousand other severall shapes of mourning, weepings and lamentation, were to be seene in Bethleem. In Bethleem, the Citie of Christs Nativity, and all this was done for his sake too, who had power and yet did not prevent it.
but these and a thousand other several shapes of mourning, weepings and lamentation, were to be seen in Bethlehem. In Bethlehem, the city of Christ Nativity, and all this was done for his sake too, who had power and yet did not prevent it.
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For Saint Augustine is of another minde, accounting the slaughter of these children, a blessednesse. Beata es ò Bethlam terra Iuda (saith hee) quae Herodis regis immanitatem in puerorum extinctione perpessa, quae sub uno tempore candidatam plebem impellis infantiae deo offerre meruisti.
For Saint Augustine is of Another mind, accounting the slaughter of these children, a blessedness. Beata es ò Bethlam terra Iuda (Says he) Quae Herod regis immanitatem in Puerorum extinctione perpessa, Quae sub Uno tempore candidatam plebem impellis infantiae God offer meruisti.
God was pleased to send a Present, a Token of his love unto the Sonnes of men, the Babe Iesus; and thou alone of all the Cities of the world wert found worthy to send back againe to heaven (as it were) in exchange, a Present, a Troupe of immaculate and candidate Infants.
God was pleased to send a Present, a Token of his love unto the Sons of men, the Babe Iesus; and thou alone of all the Cities of the world Wertenberg found worthy to send back again to heaven (as it were) in exchange, a Present, a Troop of immaculate and candidate Infants.
It was blessed also for the Mothers, who now are proved fruitfull to heaven, and are called the Mothers of Martyrs. Most blessed of all it was for the Infants themselves, for besides the courtesie the Souldiers did them, in taking them from a troublesome and painfull life, they had hereby the neerest Cut to heaven that it was possible for them to have.
It was blessed also for the Mother's, who now Are proved fruitful to heaven, and Are called the Mother's of Martyrs. Most blessed of all it was for the Infants themselves, for beside the courtesy the Soldiers did them, in taking them from a troublesome and painful life, they had hereby the nearest cut to heaven that it was possible for them to have.
who had scarce time to tast what the Present was, before they were tralated to the future; who were crowned with eternity even in their Cradles; who were (indeed) snatched from the embraces of their Mothers, but in stead of that given into the bosome of Angells to be cherished.
who had scarce time to taste what the Present was, before they were tralated to the future; who were crowned with eternity even in their Cradles; who were (indeed) snatched from the embraces of their Mother's, but in stead of that given into the bosom of Angels to be cherished.
Had they lived, peradventure some of them (for ought we know) not to meddle with that media Scientia ) might have proved murtherers themselves, some theeves, others riotous persons,
Had they lived, Peradventure Some of them (for ought we know) not to meddle with that media Scientia) might have proved murderers themselves, Some thieves, Others riotous Persons,
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but Herod thinking utterly to undoe them by his cruelty, conferres the greatest benefit on them that mortality was capable of; sends them post unto Heaven.
but Herod thinking utterly to undo them by his cruelty, confers the greatest benefit on them that mortality was capable of; sends them post unto Heaven.
For whom ▪ and all other thy Martyrs and Saints departed in thy feare, we praise thy holy name (O Lord) humbly entreating thee to give vs of thy grace so to frame our lives according to their good example, that when we depart this life,
For whom ▪ and all other thy Martyrs and Saints departed in thy Fear, we praise thy holy name (Oh Lord) humbly entreating thee to give us of thy grace so to frame our lives according to their good Exampl, that when we depart this life,
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untill I have quieted my selfe by asking our Evangelist the same question which the Eunuch did Philip in the Acts, Of whom speakes he this? of himselfe? or of some other man? What Hee is this in my Text, who comes neere unto the Citie, beholds it,
until I have quieted my self by asking our Evangelist the same question which the Eunuch did Philip in the Acts, Of whom speaks he this? of himself? or of Some other man? What He is this in my Text, who comes near unto the city, beholds it,
And might I goe no farther, but stay here, it would prove a very easie matter to perswade mee, that this hee here hath relation to that Iesus there: but when I begin to sound the next word, and wept, I am againe at a stand.
And might I go no farther, but stay Here, it would prove a very easy matter to persuade me, that this he Here hath Relation to that Iesus there: but when I begin to found the next word, and wept, I am again At a stand.
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For what construction, what agreement (me thinks) is the best Grammarian in the world able to make betwixt those two words? Hee and wept may easily stand together,
For what construction, what agreement (me thinks) is the best Grammarian in the world able to make betwixt those two words? He and wept may Easily stand together,
for can God, hee who is the Creatour of all the world, can he mourne? if griefe, and teares which are the effects of griefe, be nothing else but the fruits of sinne, how is it possible that he should either grieve or weepe then, who is free from all sinne?
for can God, he who is the Creator of all the world, can he mourn? if grief, and tears which Are the effects of grief, be nothing Else but the fruits of sin, how is it possible that he should either grieve or weep then, who is free from all sin?
But I must quietly subscribe unto this holy Truth, for St. Iohn (who was called the Divine amongst the Apostles) hath taught me not to seperate those things which God hath joyned together;
But I must quietly subscribe unto this holy Truth, for Saint John (who was called the Divine among the Apostles) hath taught me not to separate those things which God hath joined together;
For as for the next verse, that belongs to this last part, being nothing else but those singultus & lachrymae, those teares and abrupt sobs which Christ did sigh out over the Citie.
For as for the next verse, that belongs to this last part, being nothing Else but those singultus & lachrymae, those tears and abrupt sobs which christ did sighs out over the city.
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The first of these verses doth containe in it a three-fold streame or river arising from the Mount of Olives, the place whence Christ did set forth upon his journey towards the Citie.
The First of these Verses does contain in it a threefold stream or river arising from the Mount of Olive, the place whence christ did Set forth upon his journey towards the city.
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The first of which is this, Hee came neere. Which running on calmly for a while in a smooth course, looses both it selfe and its name in a greater, which is the second, And beheld the Citie: which doth not long enjoy its rougher Channell,
The First of which is this, He Come near. Which running on calmly for a while in a smooth course, looses both it self and its name in a greater, which is the second, And beheld the city: which does not long enjoy its rougher Channel,
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which third immediatly also (like a narrow Sea pent betweene two Mountaines) disburthens it selfe in a Cataract into this Ocean in the following verse, O, if thou hadst knowne,
which third immediately also (like a narrow Sea penned between two Mountains) disburthens it self in a Cataract into this Ocean in the following verse, Oh, if thou Hadst known,
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Praeruptus aquae Mons, a mountaine of Sea broke loose from the watry Continent, hath made one of Neptunes Quos ego's, an Aposiopesis in my Text, — But now are they hid from thine eyes.
Praeruptus Water Mons, a mountain of Sea broke lose from the watery Continent, hath made one of Neptunes Quos ego's, an Aposiopesis in my Text, — But now Are they hid from thine eyes.
And the first in order is Christs appropinquat, hee came neare. What Christ doth here to this sinfull City of Jerusalem, God doth daily unto the sonnes of men who remaine obstinate in their sinnes.
And the First in order is Christ appropinquate, he Come near. What christ does Here to this sinful city of Jerusalem, God does daily unto the Sons of men who remain obstinate in their Sins.
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Hee drawes neare unto them, in offering them mercy and forgivenesse. Hee drawes neare to them in his Word, read and preached: hee drawes neare to them in the administration of his Sacraments, whilest miserable and blinded Man neglects his visitations.
He draws near unto them, in offering them mercy and forgiveness. He draws near to them in his Word, read and preached: he draws near to them in the administration of his Sacraments, whilst miserable and blinded Man neglects his visitations.
Now, wee know that we cannot name this word appropinquat, hee came neare unto the City, but wee must presently imply, that there was once a distance betwixt this Hee, and that City: So in like manner was there once a distance betwixt God and us. Not on Gods part,
Now, we know that we cannot name this word appropinquate, he Come near unto the city, but we must presently imply, that there was once a distance betwixt this He, and that city: So in like manner was there once a distance betwixt God and us. Not on God's part,
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No, the distance, the separation is on our parts, who like the Prodigall sonne, having received our Portion of our Father, doe goe in longinquam regionem, into a farre Countrey;
No, the distance, the separation is on our parts, who like the Prodigal son, having received our Portion of our Father, do go in longinquam regionem, into a Far Country;
And there hee spent his goods living riotously.) amongst the Greekes doth sometimes carry with it the force of a reason: as if hee had said, NONLATINALPHABET, &c. Hee went into a farre Country, for there he spent his Goods living riotously:
And there he spent his goods living riotously.) among the Greeks does sometime carry with it the force of a reason: as if he had said,, etc. He went into a Far Country, for there he spent his Goods living riotously:
making the latter nothing but a reason or interpretation of the former. And indeed Sinne is nothing à posteriori, but an estranging of us from God. Depart from me, I know you not, saith Christ in the 7. of S. Math. 23. The reason followes in the very appellation, Yee workers of iniquity, it was the working of iniquity that wrought that separation.
making the latter nothing but a reason or Interpretation of the former. And indeed Sin is nothing à posteriori, but an estranging of us from God. Depart from me, I know you not, Says christ in the 7. of S. Math. 23. The reason follows in the very appellation, Ye workers of iniquity, it was the working of iniquity that wrought that separation.
But yet such is the admirable mercy of the Lord, that hee doth not leave us (wee see) to our selves in this farre Country, administring unto Swine, desiring in vaine to fill our bellies with the huskes,
But yet such is the admirable mercy of the Lord, that he does not leave us (we see) to our selves in this Far Country, administering unto Swine, desiring in vain to fill our bellies with the husks,
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but he drawes neere unto us, but (as the Spouse in the Canticles) Hee standeth behinde our wall, looking forth of the windowes, shewing himselfe thorow the Grates.
but he draws near unto us, but (as the Spouse in the Canticles) He Stands behind our wall, looking forth of the windows, showing himself thorough the Grates.
Ergo appropriavit Parieti cum adhaesit Carni, Caro Partes est, & appropiatio Sponsi verbi incarnatio, saith S. Bernard. The wall is our humane Nature, his comming neere, and standing behinde that wall, the incarnation of the Word.
Ergo appropriavit Parieti cum Adhaesit Carni, Caro Parts est, & appropiatio Sponsi verbi Incarnation, Says S. Bernard. The wall is our humane Nature, his coming near, and standing behind that wall, the incarnation of the Word.
Every infirmity which hee had experience of, and did suffer in our fraile nature was (as it were) a chinck or a breach in our Wall. And how truely may wee say here, that Christ did looke forth of our windowes,
Every infirmity which he had experience of, and did suffer in our frail nature was (as it were) a chinck or a breach in our Wall. And how truly may we say Here, that christ did look forth of our windows,
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and shew himselfe through our grates, when for the sinnes, and neare approaching destruction of this City Jerusalem, hee broke forth into such abundance of teares; and well might Ierusalem (had they but knowen at the least in this their day the things which belonged unto their peace ) hearing this bitter lamentation which Christ wept out for them, have taken up those words of the Spouse;
and show himself through our grates, when for the Sins, and near approaching destruction of this city Jerusalem, he broke forth into such abundance of tears; and well might Ierusalem (had they but known At the least in this their day the things which belonged unto their peace) hearing this bitter lamentation which christ wept out for them, have taken up those words of the Spouse;
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but what should move Christ to come neare to that City, what should move GOD to come neare to us, there is the wonder O Ierusalem, Ierusalem, thou that stonest the Prophets,
but what should move christ to come near to that city, what should move GOD to come near to us, there is the wonder Oh Ierusalem, Ierusalem, thou that Stonest the prophets,
In what part of thee did this attractive vertue lie, that thou wast able to draw the Creator and Redeemer of mankind to a Visit? Was it thy faire buildings? thy Ivory Pallaces? thy proud aspiring Turrets? Alas, he had before contemned the glory of the whole world, which the Devill shewed him upon the mountaine.
In what part of thee did this Attractive virtue lie, that thou wast able to draw the Creator and Redeemer of mankind to a Visit? Was it thy fair buildings? thy Ivory Palaces? thy proud aspiring Turrets? Alas, he had before contemned the glory of the Whole world, which the devil showed him upon the mountain.
Was it the Temple? the house of the Lord, which brought him thither? that instead of being a House of Prayer, was become a denne of Thieves, 46. ver. of this Chapter. Was it his last kinde entertainement that called him backe againe? If to be reviled, to be laid in wait for, to be blasphemed, and to be called a confederate with the prince of Devils, hath any perswasive force, any winning or inviting Rethorick in it,
Was it the Temple? the house of the Lord, which brought him thither? that instead of being a House of Prayer, was become a den of Thieves, 46. ver. of this Chapter. Was it his last kind entertainment that called him back again? If to be reviled, to be laid in wait for, to be blasphemed, and to be called a confederate with the Prince of Devils, hath any persuasive force, any winning or inviting Rhetoric in it,
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for I am holier then thou, that caused him to take this Pilgrimage? Nil horum. No, the Loadstone was in himself, it was his owne goodnesse that brought him thither.
for I am Holier then thou, that caused him to take this Pilgrimage? Nil horum. No, the Loadstone was in himself, it was his own Goodness that brought him thither.
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Wherein can yee suppose your excellence doth consist, that God himselfe is found to follow after yee, to draw neare unto yee? Is it in your righteousnesse, or workes? Is it in the matter whereof thou art compounded? Is it in the faire structure of thy body? or in that which informes thy body, the beauty of thy soule? None of these.
Wherein can ye suppose your excellence does consist, that God himself is found to follow After ye, to draw near unto ye? Is it in your righteousness, or works? Is it in the matter whereof thou art compounded? Is it in the fair structure of thy body? or in that which informs thy body, the beauty of thy soul? None of these.
there thou shalt see thy poore kindred, the Potters vessells, and say unto the Pitcher, thou art my Brother, and unto the Potsheards, ye are my Sisters. No, we have no vertue in us to invite God to come neare us.
there thou shalt see thy poor kindred, the Potters vessels, and say unto the Pitcher, thou art my Brother, and unto the Potsherds, you Are my Sisters. No, we have no virtue in us to invite God to come near us.
for us to draw neere to him, to meet him in the halfe way, to arise with the Prodigall, forsake the farre Countrey wherein we live, the Tents of Kedar, and cry, I will goe unto my father,
for us to draw near to him, to meet him in the half Way, to arise with the Prodigal, forsake the Far Country wherein we live, the Tents of Kedar, and cry, I will go unto my father,
which if wee doe, this streame shall then take an other course, and instead of falling into this dead Sea of teares it shall make pleasant Meanders, through the same fragrant vallies it came thorow at the first, creepe backe againe to the fountaines Head from whence it had its Originall, the Mount of Olives, it shall become a navigable and safe river to cary us backe againe to God,
which if we do, this stream shall then take an other course, and instead of falling into this dead Sea of tears it shall make pleasant Meanders, through the same fragrant valleys it Come thorough At the First, creep back again to the fountains Head from whence it had its Original, the Mount of Olive, it shall become a navigable and safe river to carry us back again to God,
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But alas, hee stands without still, (God of his mercy once bring him in) Ierusalem did not know in this her day, the things which belonged unto her peace, and therefore wee must follow the naturall water-course of the Text, which now leades us to the place where it falls into the second.
But alas, he Stands without still, (God of his mercy once bring him in) Ierusalem did not know in this her day, the things which belonged unto her peace, and Therefore we must follow the natural watercourse of the Text, which now leads us to the place where it falls into the second.
Thus Hee looked upon St. Peter, Luk. 22. ver. 61. Thus Hee looked upon Zacheus in the figtree, at the 5. verse of this Chapter. Thus did He looke upon St. Matth. in the 9. of his Gospel.
Thus He looked upon Saint Peter, Luk. 22. ver. 61. Thus He looked upon Zacchaeus in the Fig tree, At the 5. verse of this Chapter. Thus did He look upon Saint Matthew in the 9. of his Gospel.
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And how truely may wee all call our God by the same name which Hagar Abrahams maid called him by the Well Beerlahairoi. Tu Deus qui vidisti me, Gen. 16.13.
And how truly may we all call our God by the same name which Hagar Abrahams maid called him by the Well Beerlahairoi. Tu Deus qui Vidisti me, Gen. 16.13.
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Nor is St. Augustine much differing from this, who in one of his Sermons de Tempore; Haec Asina est Ecclesia, quae prius portabat Balaam, nunc autem Christum.
Nor is Saint Augustine much differing from this, who in one of his Sermons de Tempore; Haec Asses est Ecclesia, Quae prius portabat balaam, nunc autem Christ.
He beheld as God and man, and therefore a strange variety of actions and passages must needs be at this time in the Eye of Christ. I doe not meane concerning those naturall vicissitudes, changes, diversities of orders and degrees,
He beheld as God and man, and Therefore a strange variety of actions and passages must needs be At this time in the Eye of christ. I do not mean Concerning those natural vicissitudes, changes, diversities of order and Degrees,
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as that at the same instant, some should be borne and some die; the same moment of time, to produce both weddings and funerals, and a thousand other severall and diverse occurrences, being like the Monsters bred of the slime of Nilus, not one in shape like unto another:
as that At the same instant, Some should be born and Some die; the same moment of time, to produce both weddings and funerals, and a thousand other several and diverse occurrences, being like the Monsters bred of the slime of Nilus, not one in shape like unto Another:
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Once, Christ beheld the City, God beholds the world, not onely with the Eye of his compassion, but also with a searching and observing Eye. He markes every action of thine, hee heares every word,
Once, christ beheld the city, God beholds the world, not only with the Eye of his compassion, but also with a searching and observing Eye. He marks every actium of thine, he hears every word,
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For if the woman in the 1. to the Corinths 11.10. ought to have a covering upon her head because of the Angels: and if wee are to doe nothing but comely things (in an other place) because of the Angels who see and observe us.
For if the woman in the 1. to the Corinths 11.10. ought to have a covering upon her head Because of the Angels: and if we Are to do nothing but comely things (in an other place) Because of the Angels who see and observe us.
O how much greater regard then ought we to have of our actions, knowing that God himselfe is the surveyor of them, in whose sight the Angels themselves are not pure. O had we but this alwayes in our mindes, did wee but verily beleeve that the Eye of GOD was alwayes upon us, certainly we should not then sinne against the Divine Majesty with such a high hand as we doe.
O how much greater regard then ought we to have of our actions, knowing that God himself is the surveyor of them, in whose sighed the Angels themselves Are not pure. O had we but this always in our minds, did we but verily believe that the Eye of GOD was always upon us, Certainly we should not then sin against the Divine Majesty with such a high hand as we do.
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and so repent: but if thou wilt not, the time shall come when thy eyes shall be opened (though too late) and thou shalt bee presented with no other prospect,
and so Repent: but if thou wilt not, the time shall come when thy eyes shall be opened (though too late) and thou shalt be presented with no other prospect,
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And so we are fallen into the third river, which by the Tribute it receives from the two former, emptying themselves into it, is become a faire and navigable streame,
And so we Are fallen into the third river, which by the Tribute it receives from the two former, emptying themselves into it, is become a fair and navigable stream,
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We find Christ in the Gospel weeping thrice: At the Sepulchre of Lazarus, Iohn 11. Here in my Text, looking upon the City: and afterwards in the Garden, in that triplicated and vehement forme of prayer;
We find christ in the Gospel weeping thrice: At the Sepulchre of Lazarus, John 11. Here in my Text, looking upon the city: and afterwards in the Garden, in that triplicated and vehement Form of prayer;
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Father if it be possible let this Cup passe from mee, as the Author to the Hebrews interprets that part of Gospel, Heb 5.7. Hee wept at the Monument of Lazarus to see men buried in their sins: hee wept here for the obstinacy and hard heartednesse of the Iewes: hee wept in the Garden, to see how little men esteemed sinne, and that Sacrifice he was about to make for sinne: but that he ever laughed we cannot finde.
Father if it be possible let this Cup pass from me, as the Author to the Hebrews interprets that part of Gospel, Hebrew 5.7. He wept At the Monument of Lazarus to see men buried in their Sins: he wept Here for the obstinacy and hard heartedness of the Iewes: he wept in the Garden, to see how little men esteemed sin, and that Sacrifice he was about to make for sin: but that he ever laughed we cannot find.
There be foure Causes of griefe rendred in the Schooles, which we may call formes of Identity. For there is not one of them but comprehends all the rest.
There be foure Causes of grief rendered in the Schools, which we may call forms of Identity. For there is not one of them but comprehends all the rest.
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neither need they trouble themselves to make it a question amongst them, if privations were the same in the apprehension of the soule, as they are in the things themselves: For a present evill in it selfe being nothing else but the absence or privation of a good; certainly it must bee all one to grieve for the evill that is present and the good that is absent. But being that griefe is a motion of the appetite following the apprehension of the soule, and that in the apprehension the privation of a good hath rationem cujusdam entis, the reason, shape,
neither need they trouble themselves to make it a question among them, if privations were the same in the apprehension of the soul, as they Are in the things themselves: For a present evil in it self being nothing Else but the absence or privation of a good; Certainly it must be all one to grieve for the evil that is present and the good that is absent. But being that grief is a motion of the appetite following the apprehension of the soul, and that in the apprehension the privation of a good hath rationem cujusdam entis, the reason, shape,
or outward appearance of a certaine thing that hath a being, under that shape, it may rather bee said to bee the object of griefe, then the good which is lost: because an evill that is felt and present, is nearer and more sensible, strikes a deeper impression into the apprehension then the good which is absent, although in themselves they bee all one.
or outward appearance of a certain thing that hath a being, under that shape, it may rather be said to be the Object of grief, then the good which is lost: Because an evil that is felt and present, is nearer and more sensible, strikes a Deeper impression into the apprehension then the good which is absent, although in themselves they be all one.
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and more felt under the name and reason of sicknesse, which is a present evill, then it is under the reason and name of the privation of good, which is health. But which of them soever hath the preheminence in the first place of object, doth not much concerne us:
and more felt under the name and reason of sickness, which is a present evil, then it is under the reason and name of the privation of good, which is health. But which of them soever hath the pre-eminence in the First place of Object, does not much concern us:
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For how can hee who is Goodnesse it selfe, lose that which is good? and can any evill bee said to happen to him, who is the fountaine from whence is derived all that is good.
For how can he who is goodness it self, loose that which is good? and can any evil be said to happen to him, who is the fountain from whence is derived all that is good.
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As in the naturall appetite of a stone or any other heavy body being to move downwards, the cause as the end is the place whither it tends, the center of gravity, having a kinde of Magnetique vertue in it, which drawes it thither:
As in the natural appetite of a stone or any other heavy body being to move downwards, the cause as the end is the place whither it tends, the centre of gravity, having a kind of Magnetic virtue in it, which draws it thither:
Now this concupiscence or desire longing after good, finding it absent, and in the roome of it its contrary which hee hates, is immediatly turned into a griefe:
Now this concupiscence or desire longing After good, finding it absent, and in the room of it its contrary which he hates, is immediately turned into a grief:
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or rather not turned into a griefe, but it still remaines with the griefe, to make the griefe the greater, continually desiring that which cannot be had.
or rather not turned into a grief, but it still remains with the grief, to make the grief the greater, continually desiring that which cannot be had.
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And therefore the Platonicks, who were altogether for Harmony, and said, That the whole frame of the world was nothing else but a Musicall Instrument, set in tune by the hand of that primum ens, and primum principium, which is God, doe as well make unum à Principium as bonum. Both which bonity and unity by the way of Participation,
And Therefore the Platonics, who were altogether for Harmony, and said, That the Whole frame of the world was nothing Else but a Musical Instrument, Set in tune by the hand of that primum ens, and primum principium, which is God, do as well make Unum à Principium as bonum. Both which bonity and unity by the Way of Participation,
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although comming infinitely short of that excellence which is in the fountaine of that bonity and unity, is communicated to the creatures, as conducing to their perfection.
although coming infinitely short of that excellence which is in the fountain of that bonity and unity, is communicated to the creatures, as conducing to their perfection.
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But neither can this cause come neere or once touch Christ, for hee is so farre from wanting or desiring this secondary unity, this unity of the creature, that hee is Vnus cum unitate prima, One with unity and bonity it selfe.
But neither can this cause come near or once touch christ, for he is so Far from wanting or desiring this secondary unity, this unity of the creature, that he is Vnus cum unitate prima, One with unity and bonity it self.
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For if a present or conjoyned evill be the proper object of sorrow, (as is already proved) then that must needs be a cause of that sorrow which makes or works the presence or conjunction of this evill,
For if a present or conjoined evil be the proper Object of sorrow, (as is already proved) then that must needs be a cause of that sorrow which makes or works the presence or conjunction of this evil,
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For although many times wee suffer damage and hurt by a power which simply and in it selfe is lesse (as in our slumbers wee are often troubled and molested by a Gnat,
For although many times we suffer damage and hurt by a power which simply and in it self is less (as in our slumbers we Are often troubled and molested by a Gnat,
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Si•n•nullo modo major esset, nullo modo posset nocere (saith Aquinas. ) For if in some kinde it were not greater, it were impossible it should hurt us in any kinde.
Si•n•nullo modo Major esset, nullo modo posset nocere (Says Aquinas.) For if in Some kind it were not greater, it were impossible it should hurt us in any kind.
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The Kings commit the offence, and their Subjects suffer for it. But here we may justly invert that speech, and say, Delirat populus, plectitur eorum Rex.
The Kings commit the offence, and their Subject's suffer for it. But Here we may justly invert that speech, and say, Delirat populus, plectitur Their Rex.
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And the Citie of Ier. might very opportunely have used those words of David (with a little alteration) in the last Chapter of the second booke of Samuel. Behold I have sinned,
And the city of Jeremiah might very opportunely have used those words of David (with a little alteration) in the last Chapter of the second book of Samuel. Behold I have sinned,
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yea I have done wickedly, but this Sheepe what hath he done? What hath he committed, that his eyes should send forth such plenty of teares as they doe? — And wept for it. The wonder ceases.
yea I have done wickedly, but this Sheep what hath he done? What hath he committed, that his eyes should send forth such plenty of tears as they do? — And wept for it. The wonder ceases.
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Destruction did hang over her head, like the sword in the twine threed over the head of the Parasite in the Throne, wayting but when the breath of the Lord would breake it in sunder. And therefore he wept.
Destruction did hang over her head, like the sword in the twine thread over the head of the Parasite in the Throne, waiting but when the breath of the Lord would break it in sunder. And Therefore he wept.
Hee did not weepe principally (I say) for this. (Although peradventure his griefe might cast an oblique eye thither too) but the chiefe cause of his mourning was the sinnes and blindnesse of the people.
He did not weep principally (I say) for this. (Although Peradventure his grief might cast an oblique eye thither too) but the chief cause of his mourning was the Sins and blindness of the people.
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There is a sorrow, there is a debt of teares which we owe (and Nature will exact the payment of us) to the Urne of our deceased Parents, Children, religious Governours, Kinsfolks, and Friends.
There is a sorrow, there is a debt of tears which we owe (and Nature will exact the payment of us) to the Urn of our deceased Parents, Children, religious Governors, Kinsfolks, and Friends.
wee must not with the Egyptians bewaile him seventy dayes, as men without hope, as they did in the third verse of that Chapter of Genesis. We cannot weepe too much for our sinnes,
we must not with the egyptians bewail him seventy days, as men without hope, as they did in the third verse of that Chapter of Genesis. We cannot weep too much for our Sins,
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Vnicus raptus est filius? (as St. Ierome to Paula, comforting her for the death of her daughter Bresilla) Durum quidem, sed tolerabile, quia sustulit ille qui dederat.
Vnicus raptus est filius? (as Saint Jerome to Paula, comforting her for the death of her daughter Bresilla) Durum quidem, sed tolerabile, quia sustulit Isle qui dederat.
but yet to be endured, when thou considerest that it is that same gracious God who lent thee that sonne or that daughter that hath taken them from thee againe,
but yet to be endured, when thou Considerest that it is that same gracious God who lent thee that son or that daughter that hath taken them from thee again,
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Loquitur lachrymas. He doth not onely weepe teares, but he speakes teares. One word as it were) trickling downe after another, separated from its fellowes,
Loquitur lachrymas. He does not only weep tears, but he speaks tears. One word as it were) trickling down After Another, separated from its Fellows,
as if there were no acquaintance betwixt them — O, if thou hadst knowen — there he stops — even thou — there he makes another stop — at the least in this thy day — there hee stops againe — those things which belong unto thy Peace!
as if there were no acquaintance betwixt them — Oh, if thou Hadst known — there he stops — even thou — there he makes Another stop — At the least in this thy day — there he stops again — those things which belong unto thy Peace!
Quid hoc Domine Iesu? quid hic sibi vult verborum saltus? What should this meane? what dependance have these last words upon the former? Art not thou, who art the Word it selfe, able to make a congruity in thy words? Thou who wast able to create such a ravishing harmony in the world, one thing so sweetly in a comely subordination depending upon another, canst not thou make musicke of a sentence? make that agree together? Yes. Here is agreement. Here is Musick. More, here is Rhetorick.
Quid hoc Domine Iesu? quid hic sibi vult verborum saltus? What should this mean? what dependence have these last words upon the former? Art not thou, who art the Word it self, able to make a congruity in thy words? Thou who waste able to create such a ravishing harmony in the world, one thing so sweetly in a comely subordination depending upon Another, Canst not thou make music of a sentence? make that agree together? Yes. Here is agreement. Here is Music. More, Here is Rhetoric.
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then of necessity those must needs be the best words which come neerest to the true expression. (as that Picture is the best, not that hath the smoothest,
then of necessity those must needs be the best words which come nearest to the true expression. (as that Picture is the best, not that hath the smoothest,
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or the most pleasingest countenance, but which most resembles the life it represents) Now wee would account him but an ill describer of a Passion (whether of joy, sorrow, anger,
or the most pleasingest countenance, but which most resembles the life it represents) Now we would account him but an ill describer of a Passion (whither of joy, sorrow, anger,
as if the Soule in that troubled sea of Passion (like the King-fisher in the Halcion dayes) were at leasure to build a curious and well-ordered nest of words.
as if the Soul in that troubled sea of Passion (like the Kingfisher in the Halcion days) were At leisure to built a curious and well-ordered nest of words.
& pollens ingenio, Adolescens, — My sonne, my onely sonne, a young man, of faire hopes — and being able to goe no farther had his imperfect speech made up by a stander by, relieving his halting sentence (though small reliefe unto himselfe) by adding that word, Obiit diem, is dead, which hee for the greatnesse of his griefe was not able to pronounce himselfe:
& pollens ingenio, Adolescent, — My son, my only son, a young man, of fair hope's — and being able to go no farther had his imperfect speech made up by a stander by, relieving his halting sentence (though small relief unto himself) by adding that word, Obiit diem, is dead, which he for the greatness of his grief was not able to pronounce himself:
So must we make up this imperfect speech of Christs, which the thought of the sinnes and neere-drawing confusion of the City would not suffer him to finish.
So must we make up this imperfect speech of Christ, which the Thought of the Sins and neere-drawing confusion of the city would not suffer him to finish.
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Si cognovisses & tu. If thou hadst but knowne the danger thou art in, and me thy Saviour, who am here at hand to deliver thee out of that danger, — What then? Thou wouldest have wept, as I doe now;
Si Cognovisses & tu. If thou Hadst but known the danger thou art in, and me thy Saviour, who am Here At hand to deliver thee out of that danger, — What then? Thou Wouldst have wept, as I do now;
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thou wouldest have turned all thy jollity into mourning and repenting thee of thy sinnes in sackcloth and ashes, wouldst have sought for forgivenesse at mee thy Redeemer? But now they are hid from thine eyes.
thou Wouldst have turned all thy jollity into mourning and repenting thee of thy Sins in Sackcloth and Ashes, Wouldst have sought for forgiveness At me thy Redeemer? But now they Are hid from thine eyes.
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Which latter part of the verse, like the Serpent carries the sting in its Taile. For it was the consideration of that indeed which caused all these bitter teares;
Which latter part of the verse, like the Serpent carries the sting in its Tail. For it was the consideration of that indeed which caused all these bitter tears;
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Domine (saith hee, entring into a Dialogue with Christ) te rogo, cur inquis quod illi te non noverunt? Lord, what dost thou meane to say, they did not know thee? Did not the Multitude carry Palmes in their hands, (as ensignes of thy victory which thou shouldst obtaine over sinne, death,
Domine (Says he, entering into a Dialogue with christ) te Ask, cur Inquisitors quod illi te non noverunt? Lord, what dost thou mean to say, they did not know thee? Did not the Multitude carry Palms in their hands, (as ensigns of thy victory which thou Shouldst obtain over sin, death,
and hell) meet thee in the way? Did they not spread their garments before thee? Did they not call thee with an unanimous consent, The King of Israel? the sonne of David? crying, Hosanna, Hosanna, in the Highest, blessed be the King who commeth in the Name of the Lord.
and hell) meet thee in the Way? Did they not spread their garments before thee? Did they not call thee with an unanimous consent, The King of Israel? the son of David? crying, Hosanna, Hosanna, in the Highest, blessed be the King who comes in the Name of the Lord.
As for those people who met him in the way with Palmes in their hands (as upon this day, which from thence, by the institution of the Church, still retaines the name of Palme Sunday) with Palmes I say in their hands,
As for those people who met him in the Way with Palms in their hands (as upon this day, which from thence, by the Institution of the Church, still retains the name of Palm Sunday) with Palms I say in their hands,
few of the Rulers, or Pharisees were there, and such as were there, were so farre from joyning with them in that joyfull confession, that they call to Christ to rebuke the multitude, ver. 39. Master rebuke thy Disciples.
few of the Rulers, or Pharisees were there, and such as were there, were so Far from joining with them in that joyful Confessi, that they call to christ to rebuke the multitude, ver. 39. Master rebuke thy Disciples.
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Again, he who is the searcher of the reines and heart, did peradventure discover that however their outsides did flatter him, using a great deale of faire Ceremony and religious Complement,
Again, he who is the searcher of the reins and heart, did Peradventure discover that however their outsides did flatter him, using a great deal of fair Ceremony and religious Compliment,
or else for the novelty and strangenesse of the thing) were afterwards as lowd in the other voice, Crucifige, crucifige, His blood be upon us and upon our children.
or Else for the novelty and strangeness of the thing) were afterwards as loud in the other voice, Crucifige, crucifige, His blood be upon us and upon our children.
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They doe not know Christ truely, neither will Christ know them at the last day, who are onely worshippers of him in outward Ceremony, and not in the Heart.
They do not know christ truly, neither will christ know them At the last day, who Are only worshippers of him in outward Ceremony, and not in the Heart.
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The outward Ceremonies of the Church, the carrying of Palmes in our hands, (i.) the adorning of the House of the Lord with comely ornaments, is good, novimus, wee confesse it.
The outward Ceremonies of the Church, the carrying of Palms in our hands, (i.) the adorning of the House of the Lord with comely Ornament, is good, novimus, we confess it.
The spreading of our garments in the way, our worshipping and crying Hosanna, bowing at the blessed Name of Jesus, is comely, holy, befitting and reverent.
The spreading of our garments in the Way, our worshipping and crying Hosanna, bowing At the blessed Name of jesus, is comely, holy, befitting and reverend.
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there are not such multitudes of us now, who are found meeting our blessed Saviour with Palmes in our hands, worshipping and crying, Hosanna, spreading our garments upon the Asse, and in the way:
there Are not such Multitudes of us now, who Are found meeting our blessed Saviour with Palms in our hands, worshipping and crying, Hosanna, spreading our garments upon the Ass, and in the Way:
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and saying with Judas, (who was a Thiefe and carried the Bag) Wherefore serves all this wast? To what purpose are all these Palmes and branches of Trees? all this worshipping,
and saying with Judas, (who was a Thief and carried the Bag) Wherefore serves all this waste? To what purpose Are all these Palms and branches of Trees? all this worshipping,
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Jerusalem, Jerusalem, which killest the Prophets, and stonest them who are sent unto thee, how often would I have gathered thee together as a Hen gathereth her chickens under her wings:
Jerusalem, Jerusalem, which Killest the prophets, and Stonest them who Are sent unto thee, how often would I have gathered thee together as a Hen gathereth her chickens under her wings:
But I perceive this sea of teares is now proved a depth of doctrine (wherein the Leviathan may sport himselfe) and all this while wee have but stood upon the shore and viewed onely the troubled surface of this deepe.
But I perceive this sea of tears is now proved a depth of Doctrine (wherein the Leviathan may sport himself) and all this while we have but stood upon the shore and viewed only the troubled surface of this deep.
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but shee hath both appointed to it dayes of preparation, and dayes of attendance. The solemne time of Lent that prepares us for the great feast of Easter, which being come, wee see it accompanied (for the greater state) with two attendant Holy dayes: so likewise Whitsunday is prepared unto us by Rogation weeke,
but she hath both appointed to it days of preparation, and days of attendance. The solemn time of Lent that prepares us for the great feast of Easter, which being come, we see it accompanied (for the greater state) with two attendant Holy days: so likewise Whitsunday is prepared unto us by Rogation Week,
And this great and high Festivall of the Nativity of our blessed Saviour (which now drawes neere upon us) as it hath its twelve dayes of Attendance, so it hath foure Sundayes of preparation, which are called the Sundayes in Advent, the ancient Christians styling the birth of Christ,
And this great and high Festival of the Nativity of our blessed Saviour (which now draws near upon us) as it hath its twelve days of Attendance, so it hath foure Sundayes of preparation, which Are called the Sundayes in Advent, the ancient Christians styling the birth of christ,
or his comming in the flesh, by the name of Advent. And why there be foure Sundayes, or weekes preparative ushering in this Feast, some doe take upon them to affirme, that it is to signifie to us the foure Advents of our Saviour.
or his coming in the Flesh, by the name of Advent. And why there be foure Sundayes, or weeks preparative ushering in this Feast, Some do take upon them to affirm, that it is to signify to us the foure Advents of our Saviour.
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The first, is Adventus ejus ad homines. Secondly, In homines. The third, Contra homines. And the fourth, Super homines. The first, His comming to men, in the flesh. The second, His comming into men, in the spirit. The third, His comming against men, at the day of each particular mans death. And the fourth, His comming above men, in the day of judgement. Of all which Advents of Christ, this mysticall Text of ours may be understood.
The First, is Adventus His ad homines. Secondly, In homines. The third, Contra homines. And the fourth, Super homines. The First, His coming to men, in the Flesh. The second, His coming into men, in the Spirit. The third, His coming against men, At the day of each particular men death. And the fourth, His coming above men, in the day of judgement. Of all which Advents of christ, this mystical Text of ours may be understood.
There be some Interpreters who write upon this place, who accommodate this Text to the freedom of the children of Israel frō the 70. yeares captivity in Babylon, by Cyrus the Persian. The first and second verses of this Chapter, they will have to understand those times of deportation,
There be Some Interpreters who write upon this place, who accommodate this Text to the freedom of the children of Israel from the 70. Years captivity in Babylon, by Cyrus the Persian. The First and second Verses of this Chapter, they will have to understand those times of deportation,
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when Nebuchadnezzar like a furious tempest, did sweepe and carrie before him all that was pretious in the land of Israel, Her King, her Princes, her strong men of warre, all her cunning workmen, all the treasures of the house of the Lord, all the treasures of the Kings house. 2. Kings 24. ver. 1. I am the Rose of the field, the Lilly of the vallyes.
when Nebuchadnezzar like a furious tempest, did sweep and carry before him all that was precious in the land of Israel, Her King, her Princes, her strong men of war, all her cunning workmen, all the treasures of the house of the Lord, all the treasures of the Kings house. 2. Kings 24. ver. 1. I am the Rose of the field, the Lily of the valleys.
And this they will have to be a Propheticall complaint of the Church in those lamentable times, exposed to all depopulations, and conculcations of the barbarous enemie.
And this they will have to be a Prophetical complaint of the Church in those lamentable times, exposed to all depopulations, and conculcations of the barbarous enemy.
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This they will have to depicture out the quiet, though poore estate of those reliquiae populi, those reliques of the people, which were left behinde under the tuition of Gedaliah, who here (they say) is meant by the Apple tree, under whose shadow they had delight.
This they will have to depicture out the quiet, though poor estate of those reliquiae People, those Relics of the people, which were left behind under the tuition of Gedaliah, who Here (they say) is meant by the Apple tree, under whose shadow they had delight.
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or with the tallnesse of those Cedars, which (though in captivity, yet in some sort) did flourish upon the mountaines of Babylon. I might leade yee farther downe with me into the Wine-Cellar, and tell yee what they will have meant by that ( the King had mee into his Wine-Cellar, and love was his banner over me ) namely their enemies land, partly Babylon, partly Egypt, whither much of the people at the cutting off of Gedaliah, did undertake a voluntary exile.
or with the tallness of those Cedars, which (though in captivity, yet in Some sort) did flourish upon the Mountains of Babylon. I might lead ye farther down with me into the Wine-Cellar, and tell ye what they will have meant by that (the King had me into his Wine-Cellar, and love was his banner over me) namely their enemies land, partly Babylon, partly Egypt, whither much of the people At the cutting off of Gedaliah, did undertake a voluntary exile.
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Introduxit me Rex in Cellam vinartam, non in domum convivii (as one notes) The King had me into his Wine-Cellar, not into his banqueting house, which you shall finde if you looke into the 7. of Ecclesiastes, rejoycing in another name.
Introduxit me Rex in Cellam vinartam, non in domum convivii (as one notes) The King had me into his Wine-Cellar, not into his banqueting house, which you shall find if you look into the 7. of Ecclesiastes, rejoicing in Another name.
In domo comp•tationis. As if the Spouse had said here, The King had me into a melancholly and sorrowfull Cave, in locum subterraneum, into a Caverne of the earth, (as yee know most of our Wine-Cellars be) yet notwithstanding there shee found Wine: The Spirit and the Word, which be often compared to Wine, still bore them company.
In domo comp•tationis. As if the Spouse had said Here, The King had me into a melancholy and sorrowful Cave, in locum subterraneum, into a Cavern of the earth, (as ye know most of our Wine-Cellars be) yet notwithstanding there she found Wine: The Spirit and the Word, which be often compared to Wine, still boar them company.
and distracted (as it were) with joy at the unexpectednesse of the newes, she breakes forth into this suddaine extasie, It is the voyce of my welbeloved.
and distracted (as it were) with joy At the unexpectedness of the news, she breaks forth into this sudden ecstasy, It is the voice of my well-beloved.
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And this is nothing else (say they) but a Prophesie of that great joy which all those Captive Jews did feele at the rumour of those warlike preparations of the Medes and Persians against Babylon; for now they knew that the time of their Manumission was at hand, which was prophesied by Ieremie in his 50. Chapter.
And this is nothing Else (say they) but a Prophesy of that great joy which all those Captive jews did feel At the rumour of those warlike preparations of the Medes and Persians against Babylon; for now they knew that the time of their Manumission was At hand, which was prophesied by Ieremie in his 50. Chapter.
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The latter part of the verse sets out unto us the speedinesse of his comming. Behold hee comes leaping upon the mountaines, and skipping over the hills.
The latter part of the verse sets out unto us the speediness of his coming. Behold he comes leaping upon the Mountains, and skipping over the hills.
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And as it is in the next verse, My welbeloved is like a Roe, or a young Hart. How quickly did hee leape over the Armenians? Lydia? Hyrcan•a? The Bactrians? Susians? Carians? Phrygians? Cappadocians? With that lightnesse that he scarce left any footsteps behinde him:
And as it is in the next verse, My well-beloved is like a Roe, or a young Hart. How quickly did he leap over the Armenians? Lydia? Hyrcan•a? The Bactrians? Susians? Carians? Phrygians? Cappadocians? With that lightness that he scarce left any footsteps behind him:
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But me thinks this interpretation is too dull and earthy, and farre below the dignity and majestie of this so divine a Song. So that wee may say of this Text,
But me thinks this Interpretation is too dull and earthy, and Far below the dignity and majesty of this so divine a Song. So that we may say of this Text,
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So may we say certainly, a greater then Cyrus is here, is meant, here, of whom Cyrus himselfe was but a Type. The comming of that true Cyrus in this place is meant that Conquerour, who made preparation for warre, who came into the world, assumed our flesh, by him sanctified, and made the weapons of his righteousnesse to redeeme his chosen Nation, whom Nebuchadnezzar (the devill) had carried into Captivity (into Babylon. )
So may we say Certainly, a greater then Cyrus is Here, is meant, Here, of whom Cyrus himself was but a Type. The coming of that true Cyrus in this place is meant that Conqueror, who made preparation for war, who Come into the world, assumed our Flesh, by him sanctified, and made the weapons of his righteousness to Redeem his chosen nation, whom Nebuchadnezzar (the Devil) had carried into Captivity (into Babylon.)
This Text then may set forth unto us either the comming of our blessed Saviour in the flesh, when in the fulnesse of time hee was borne of the Virgin, suffered the frailties of humane Nature, and at the last, death for the sinnes of the world:
This Text then may Set forth unto us either the coming of our blessed Saviour in the Flesh, when in the fullness of time he was born of the Virgae, suffered the frailties of humane Nature, and At the last, death for the Sins of the world:
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And in the second of the Acts, when that Comforter which Christ had promised, came unto them, yee shall reade that first upon a sudden there was a sound heard from Heaven,
And in the second of the Acts, when that Comforter which christ had promised, Come unto them, ye shall read that First upon a sudden there was a found herd from Heaven,
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and though they daily enjoy, yet can never bee filled with, One glimpse of which upon the mountain, was enough to make Peter cry out, Lord it is good for us to be here, let us build three Tabernacles, one for thee, one for Moses, one for Elias, hee never thought of building of one for himselfe: Hee could have beene content to have lien himselfe without a shelter,
and though they daily enjoy, yet can never be filled with, One glimpse of which upon the mountain, was enough to make Peter cry out, Lord it is good for us to be Here, let us built three Tabernacles, one for thee, one for Moses, one for Elias, he never Thought of building of one for himself: He could have been content to have lain himself without a shelter,
so bee might still have injoyed this blessed sight. If ever (I say) wee looke to see the face of God hereafter with joy, wee must first heare his voyce; heare him in his Prophets, heare him in his Apostles, heare him in his Priests, in the dispensers of his Word and Sacraments.
so be might still have enjoyed this blessed sighed. If ever (I say) we look to see the face of God hereafter with joy, we must First hear his voice; hear him in his prophets, hear him in his Apostles, hear him in his Priests, in the dispensers of his Word and Sacraments.
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The second is, that the Church no sooner heares but presently shee knowes him by his voyce. It is the voyce of my Welbeloved (saith she.) Shee laies it downe peremptorily.
The second is, that the Church no sooner hears but presently she knows him by his voice. It is the voice of my Well-beloved (Says she.) Shee lays it down peremptorily.
this journey of his was voluntarie. And therefore to take that objection away, which might be made out of the seventh of St. Iohns Gospel, verse 28. Yet I am not come of my selfe, but he who sent mee is true; saith St. Augustine in the same place.
this journey of his was voluntary. And Therefore to take that objection away, which might be made out of the seventh of Saint Iohns Gospel, verse 28. Yet I am not come of my self, but he who sent me is true; Says Saint Augustine in the same place.
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When thou readest this word, hee sent mee, doe not by that understand, or thereby gather, that there is any dissimilitude or disparity in the Nature in the Deity;
When thou Readest this word, he sent me, do not by that understand, or thereby gather, that there is any dissimilitude or disparity in the Nature in the Deity;
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but rather conclude the authority of him who was sent, who indeed himselfe was the sender. Victus es O Archangele, transiliit te, qui praemisit te (saith St. Bernard) quem modo in coelo reliquisti, in utero reperis.
but rather conclude the Authority of him who was sent, who indeed himself was the sender. Victus es O Archangel, transiliit te, qui praemisit te (Says Saint Bernard) Whom modo in coelo reliquisti, in utero reperis.
O Arch-Angel Gabriel, thou art overcome, he who sent thee, is arrived before thee, him whom but now thou leftest in Heaven, thou findest in the wombe. Observe therefore what our Saviour Christ saith himselfe in the third of St. Iohns Gospel, verse 13. when hee was upon earth, discoursing with Nicodemus. For no man (saith he) ascendeth up to heaven, but hee who descended from heaven, the Sonne of Man, which is in heaven.
Oh Arch-Angel Gabriel, thou art overcome, he who sent thee, is arrived before thee, him whom but now thou leftest in Heaven, thou Findest in the womb. Observe Therefore what our Saviour christ Says himself in the third of Saint Iohns Gospel, verse 13. when he was upon earth, discoursing with Nicodemus. For no man (Says he) Ascendeth up to heaven, but he who descended from heaven, the Son of Man, which is in heaven.
Hee so comes from heaven, that still he remaines there: hee so returnes thither againe, that still wee have his presence here. Quid miramini? Deus hoc facit.
He so comes from heaven, that still he remains there: he so returns thither again, that still we have his presence Here. Quid Marvel? Deus hoc facit.
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How can God bee said to move? to come or to goe? to ascend or descend? when there is neither ubi nor quando in Deo, neither relation of place, nor time in God?
How can God be said to move? to come or to go? to ascend or descend? when there is neither ubi nor quando in God, neither Relation of place, nor time in God?
And for the other branch of the objection, that God cannot be said to move, because his actions are not limitted or measured by time: it is true againe,
And for the other branch of the objection, that God cannot be said to move, Because his actions Are not limited or measured by time: it is true again,
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But yet in regard of us, God may bee said to doe many things in time I, that very gracious act of Gods in assuming our humane Nature, is said to be done in the fulnesse of time, Gal 4.4.
But yet in regard of us, God may be said to do many things in time I, that very gracious act of God's in assuming our humane Nature, is said to be done in the fullness of time, Gall 4.4.
But what should these mountaines signifie? If we take them for the mountaines, which St. Mathew in the Parable of the lost Sheepe speakes of Cap. 18. ver. 12. Wherein the ninety and nine were left:
But what should these Mountains signify? If we take them for the Mountains, which Saint Matthew in the Parable of the lost Sheep speaks of Cap. 18. ver. 12. Wherein the ninety and nine were left:
For St. Bernard makes the point there, NONLATINALPHABET, he left the ninety and nine in the mountaines, and not hee left the ninety and nine and went into the mountaines:
For Saint Bernard makes the point there,, he left the ninety and nine in the Mountains, and not he left the ninety and nine and went into the Mountains:
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when that good Shepheard who layd downe his life for his Sheepe, did leave the ninety and nine (that infinite multitude which had not erred) in the coelestiall mountaines, in heaven, in rest,
when that good Shepherd who laid down his life for his Sheep, did leave the ninety and nine (that infinite multitude which had not erred) in the celestial Mountains, in heaven, in rest,
What are these mountaines then but those glorious Citizens of heaven, which our Saviour calls there Sheepe? Vt ipsi sint montes, qui & oves (saith a Father) that these mountaines and the sheepe might be all one. But this may seeme very harsh, that mountaines should feede upon mountaines: and indeed if we take it according to the literall sense, it sounds very unpleasantly, but if according to the spirituall meaning, it is full of mystery and sweetnesse.
What Are these Mountains then but those glorious Citizens of heaven, which our Saviour calls there Sheep? Vt ipsi sint montes, qui & Owes (Says a Father) that these Mountains and the sheep might be all one. But this may seem very harsh, that Mountains should feed upon Mountains: and indeed if we take it according to the literal sense, it sounds very unpleasantly, but if according to the spiritual meaning, it is full of mystery and sweetness.
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Christ the wisdome of his Father, who is the Shepheard of both those Flocks, (as well of those glorious and triumphant Angells and Saints, which feede securely upon the Mountaines, which are in heaven; as also of the poore remnant that is below in the vallyes, here on earth ) doth feede both indeed with the same foode, but not after the same manner. We who are Pilgrimes here, in the course of our Peregrination, doe eate our bread, (our spirituall bread I meane) in the sweat of our browes, For is illum labore & aerumna mendicentes, begging it from doore to doore,
christ the Wisdom of his Father, who is the Shepherd of both those Flocks, (as well of those glorious and triumphant Angels and Saints, which feed securely upon the Mountains, which Are in heaven; as also of the poor remnant that is below in the valleys, Here on earth) does feed both indeed with the same food, but not After the same manner. We who Are Pilgrims Here, in the course of our Peregrination, do eat our bred, (our spiritual bred I mean) in the sweat of our brows, For is Ilum labour & aerumna mendicentes, begging it from door to door,
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There is no grace which we receive, but it costs us a great deale of toyle and vexation. We get it either by turning over the writings or hearing the well-digested labours of godly and learned men,
There is no grace which we receive, but it costs us a great deal of toil and vexation. We get it either by turning over the writings or hearing the well-digested labours of godly and learned men,
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or in searching the holy Scriptures; or else we reade the invisible things of God, his eternall power and Godhead, in the Creation of the world, in the things that are seene, 1. to the Romanes. But the Angells they have a neerer and an easier cut to knowledge then this.
or in searching the holy Scriptures; or Else we read the invisible things of God, his Eternal power and Godhead, in the Creation of the world, in the things that Are seen, 1. to the Romans. But the Angels they have a nearer and an Easier Cut to knowledge then this.
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Yet in themselves they doe receive with no lesse facility then happinesse. They are not put to the trouble of discourse, to compose, to divide; but by one simple Act (as in a cleare and cristall glasse) they either behold all things in their proper nature, in their causes, which the Schoolemen call their knowledge of the evening: Or else they reade all things purely and clearely, in the word, in the beatificall vision, and this Knowledge is called their morning Knowledge; for as much difference as there is betwixt the glorious encreasing morning, and the duskie, gloomy, and declining evening; so much (nay a thousand times more) is there betwixt these two knowledges. So that these mountaines may in some sort be said to feede upon, or in the mountaines, (i.) in themselves: because they have,
Yet in themselves they do receive with no less facility then happiness. They Are not put to the trouble of discourse, to compose, to divide; but by one simple Act (as in a clear and crystal glass) they either behold all things in their proper nature, in their Causes, which the Schoolmen call their knowledge of the evening: Or Else they read all things purely and clearly, in the word, in the beatifical vision, and this Knowledge is called their morning Knowledge; for as much difference as there is betwixt the glorious increasing morning, and the dusky, gloomy, and declining evening; so much (nay a thousand times more) is there betwixt these two knowledges. So that these Mountains may in Some sort be said to feed upon, or in the Mountains, (i.) in themselves: Because they have,
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and doe finde in themselves (without stirring abroad for the matter) continually viewing the face of God, continually looking into the word of life, meanes whereby still to perpetuate their happinesse.
and do find in themselves (without stirring abroad for the matter) continually viewing the face of God, continually looking into the word of life, means whereby still to perpetuate their happiness.
Hee leaped upon these mountaines, the Angels, when in their similitude he did speake, and vouchsafe his presence to the Patriarchs & Prophets in the old Testament.
He leapt upon these Mountains, the Angels, when in their similitude he did speak, and vouchsafe his presence to the Patriarchs & prophets in the old Testament.
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but the seede of Abraham, 2. Hebr. And if we looke into the verse immediatly following my Text, there yee shall finde him standing behinde our wall; Loe hee stands behinde our wall (saith the Spouse) looking forth of the windowes, shewing himselfe through the Grates.
but the seed of Abraham, 2. Hebrew And if we look into the verse immediately following my Text, there ye shall find him standing behind our wall; Lo he Stands behind our wall (Says the Spouse) looking forth of the windows, showing himself through the Grates.
but leaves them without any footsteps of his mercy imprinted on them, may be understood of the Apostate Angells, those powers of darknesse which rule in the ayre, which are not to bee reckoned amongst the mountaines, those blessed and erect Spirits which stoode. For they through their pride have fallen from the height of their excellence wherein they were created:
but leaves them without any footsteps of his mercy imprinted on them, may be understood of the Apostate Angels, those Powers of darkness which Rule in the air, which Are not to be reckoned among the Mountains, those blessed and erect Spirits which stood. For they through their pride have fallen from the height of their excellence wherein they were created:
but yet they are not fallen so lowe, that they can deserve the name of vallyes, they are hills still, tumentes colles, hills through their pride, hills, through their barrennesse. And therefore wee may not without reason conjecture that these are the hills here, (being placed inter montes perfectorum & valles paenitentium, In the midst betwixt the mountaines of the perfect and excelse Angells, and the vallyes of humble and penitent sinners upon earth ) which our Saviour is said to skip over.
but yet they Are not fallen so low, that they can deserve the name of valleys, they Are hills still, tuments colles, hills through their pride, hills, through their Barrenness. And Therefore we may not without reason conjecture that these Are the hills Here, (being placed inter montes perfectorum & valles paenitentium, In the midst betwixt the Mountains of the perfect and excelse Angels, and the valleys of humble and penitent Sinners upon earth) which our Saviour is said to skip over.
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Surely that curse which David layd upon the mountaines of Gilboa. 2. Sam. 1. Where Saul, Ionathan, and the Worthies of Israel fell in the battell, had a further reach in it,
Surely that curse which David laid upon the Mountains of Gilboa. 2. Sam. 1. Where Saul, Ionathan, and the Worthies of Israel fell in the battle, had a further reach in it,
What is this Gilboa here, but a Type of the Devill? That overthrow of Saul and the Worthies of Israel, but a figure of those many spirituall massacres, overthrowes, and cruelties which hee doth execute amongst the sonnes of men? How were the mighty slaine in the midst of the battle, (saith David there) O Ionathan, thou wast slaine in the high places!
What is this Gilboa Here, but a Type of the devil? That overthrow of Saul and the Worthies of Israel, but a figure of those many spiritual massacres, overthrows, and cruelties which he does execute among the Sons of men? How were the mighty slain in the midst of the battle, (Says David there) Oh Ionathan, thou wast slain in the high places!
How are the mighty slaine here, in the midst of the battle, (may we say too) How many thousand of the host of Israel have perished upon these accursed hills? and still doe perish daily? And therefore no wonder if he who is the dispenser of grace, doth passe by these hills without once sprinkling them with the dew of his mercy.
How Are the mighty slain Here, in the midst of the battle, (may we say too) How many thousand of the host of Israel have perished upon these accursed hills? and still do perish daily? And Therefore no wonder if he who is the dispenser of grace, does pass by these hills without once sprinkling them with the due of his mercy.
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nay more, to bee crucified againe the second time in the ayre, for the redemption of the Devils. This errour yee shall finde refuted by Epiphanius, in his Epistle to Iohn of Ierusalem.
nay more, to be Crucified again the second time in the air, for the redemption of the Devils. This error ye shall find refuted by Epiphanius, in his Epistle to John of Ierusalem.
For St. Ierome was so farre from countenancing of this errour, that if wee trace him into other parts of his workes, we shall perceive him to bee one of the sharpest enemies that this Opinion had.
For Saint Jerome was so Far from countenancing of this error, that if we trace him into other parts of his works, we shall perceive him to be one of the Sharpest enemies that this Opinion had.
Besides the place above quoted, it appeares by his 2. Apology against Ruffinus; out of his 1. booke against the Pelagians; out of his Epistle to Pammachius concerning the errours of Iohn of Ierusalem; out of his Commentaries upon the last words of Isaiah.
Beside the place above quoted, it appears by his 2. Apology against Ruffinus; out of his 1. book against the Pelagians; out of his Epistle to Pammachius Concerning the errors of John of Ierusalem; out of his Commentaries upon the last words of Isaiah.
The place of St. Ierome which Ruffinus traduces against him, endeavoring to fixe that aspersion upon that learned and devout Father, is out of his Commentaries upon the Epistle to the Ephesians:
The place of Saint Jerome which Ruffinus traduces against him, endeavouring to fix that aspersion upon that learned and devout Father, is out of his Commentaries upon the Epistle to the Ephesians:
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Where it plainely appeares that St. Ierome did not speake there ex propria sententia, but in the person of Origen. But for your better satisfaction I will name yee three or foure places, which shall be enough to put to silence for ever such a monstrous conceit.
Where it plainly appears that Saint Jerome did not speak there ex propria sententia, but in the person of Origen. But for your better satisfaction I will name ye three or foure places, which shall be enough to put to silence for ever such a monstrous conceit.
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The first is, that which I named before in the second to the Hebrews: For hee tooke not upon him the nature of Angels, but the seed of Abraham. And againe, Rom. 6.9. Knowing that Christ being raised from the dead, dyeth no more, death hath no more dominion over him. And againe Matth. 25.41. Depart from me yee cursed into everlasting fire, prepared for the Devill and his Angels.
The First is, that which I nam before in the second to the Hebrews: For he took not upon him the nature of Angels, but the seed of Abraham. And again, Rom. 6.9. Knowing that christ being raised from the dead, Dies no more, death hath no more dominion over him. And again Matthew 25.41. Depart from me ye cursed into everlasting fire, prepared for the devil and his Angels.
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If any should chance to answer these words, and say, That it is true, the fire here is called an everlasting fire, but it doth not therefore follow, that their mansion or abiding in that fire, must bee everlasting too. Our Saviour shall take away the answer presently, who concludes both the fire, and also their mansion or continuing in that fire to bee eternall, at the last verse of that Chapter of St. Matth. And these shall goe into everlasting paine,
If any should chance to answer these words, and say, That it is true, the fire Here is called an everlasting fire, but it does not Therefore follow, that their mansion or abiding in that fire, must be everlasting too. Our Saviour shall take away the answer presently, who concludes both the fire, and also their mansion or Continuing in that fire to be Eternal, At the last verse of that Chapter of Saint Matthew And these shall go into everlasting pain,
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But let us (if yee please) stand still awhile and view the scituation of these hills: and wee may finde them placed (if wee doe but superficially behold them) most pleasantly for their prospect. They are not so low, but their eyes can climbe up in contemplation to behold those sublime mountains above them, the holy Angels: nor yet so high, but that they are able with ease to take a perfect survey of the vallies; Of men on earth. Yet if we doe but with a serious and narrow eye consider them, we shall finde this place to bee assigned unto them by God,
But let us (if ye please) stand still awhile and view the situation of these hills: and we may find them placed (if we do but superficially behold them) most pleasantly for their prospect. They Are not so low, but their eyes can climb up in contemplation to behold those sublime Mountains above them, the holy Angels: nor yet so high, but that they Are able with ease to take a perfect survey of the valleys; Of men on earth. Yet if we do but with a serious and narrow eye Consider them, we shall find this place to be assigned unto them by God,
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God hath allotted this middle place betwixt heaven and earth, to the devils who fell from heaven, to aggravate their torments. For how miserable is hee when he lifts up his eyes to heaven,
God hath allotted this middle place betwixt heaven and earth, to the Devils who fell from heaven, to aggravate their torments. For how miserable is he when he lifts up his eyes to heaven,
and there beholds the infinite number of mountaines, (of which hee himselfe was once a part) which like burnished gold with their divine radiance dazle the beholders eyes, sounding and resounding with Hymnes and heavenly Songs, (of which Quire hee himselfe was once a member) abounding in grace, tall in glory? But how much more miserable;
and there beholds the infinite number of Mountains, (of which he himself was once a part) which like burnished gold with their divine radiance dazzle the beholders eyes, sounding and resounding with Hymns and heavenly Songs, (of which Choir he himself was once a member) abounding in grace, tall in glory? But how much more miserable;
when he looks downe upon the valleys, upon mankind below? and sees them rich in faith? flourishing in hope? beautified in charity? adorned with vertues, as with flowers? full of good works, as loden with pleasant fruit? the coole and chrystall Fountaines (Meander-like) gliding, playing,
when he looks down upon the valleys, upon mankind below? and sees them rich in faith? flourishing in hope? beautified in charity? adorned with Virtues, as with flowers? full of good works, as laden with pleasant fruit? the cool and crystal Fountains (Meander-like) gliding, playing,
and all this while himselfe (who was once a Lucifer, an Angel of light) neglected, contemned, hominum ludib•tum factum, & opprobrium Angelorum, become a scorne and wonder, both of men and Angels?
and all this while himself (who was once a Lucifer, an Angel of Light) neglected, contemned, hominum ludib•tum factum, & opprobrium Angels, become a scorn and wonder, both of men and Angels?
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O how this should set us all on fire mee thinks to send up praises and thanksgivings unto our mercifull God? to lay our selves downe a sacrifice at his feet? and (if it were possible) to send up our very soules in thankfull acknowledgements of his divine grace? For what were wee better then those beautifull Angels who fell? yet they are passed over; and wee are taken to mercy: Christ skips over those hills in indignation, but stayes us with flagons, and comforts us with Apples. Wee are the valleys which hee waters with his mercies;
Oh how this should Set us all on fire me thinks to send up praises and thanksgivings unto our merciful God? to lay our selves down a sacrifice At his feet? and (if it were possible) to send up our very Souls in thankful acknowledgements of his divine grace? For what were we better then those beautiful Angels who fell? yet they Are passed over; and we Are taken to mercy: christ skips over those hills in Indignation, but stays us with flagons, and comforts us with Apples. we Are the valleys which he waters with his Mercies;
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and what were the valleys more then the hills? O thou fairest amongst the sonnes of men, chiefest of ten thousand, What is thy welbeloved more then another welbeloved, that thou art so pleased with her beauty? What difference is there betwixt the hills and the valleys, save onely the fruitfulnesse, which is an adventitious thing,
and what were the valleys more then the hills? Oh thou Fairest among the Sons of men, chiefest of ten thousand, What is thy well-beloved more then Another well-beloved, that thou art so pleased with her beauty? What difference is there betwixt the hills and the valleys, save only the fruitfulness, which is an adventitious thing,
Let it bee our parts therefore, seeing that God hath beene so gracious to us, to skip over the hills, and to water and make us fruitfull, and pleasant, who are the valleys, to imitate them so farre, who (as David saith) doe stand so thick with corne, that they doe laugh and sing:
Let it be our parts Therefore, seeing that God hath been so gracious to us, to skip over the hills, and to water and make us fruitful, and pleasant, who Are the valleys, to imitate them so Far, who (as David Says) do stand so thick with corn, that they do laugh and sing:
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(.i.) hee passed, hee overcame all the difficulties and miseries of our nature, those craggie rockes, and thorny mountaines of our humanity: nay, he passed over that Mount Aetna of Gods wrath too, which had he not endured, without all question would have broke forth in fire and sulphure to the destruction of the whole world. And so his
(i) he passed, he overcame all the difficulties and misery's of our nature, those craggy Rocks, and thorny Mountains of our humanity: nay, he passed over that Mount Aetna of God's wrath too, which had he not endured, without all question would have broke forth in fire and sulphur to the destruction of the Whole world. And so his
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De inferis Victor remeavit ad Coelos, saith Saint Ierome in his 26. Chapter of his rule of Monks, where yee may also finde all these leapes of our Saviour set downe.
De inferis Victor remeavit ad Coelos, Says Saint Jerome in his 26. Chapter of his Rule of Monks, where ye may also find all these leaps of our Saviour Set down.
And this motion of Christ, had the Philosophers no arguments at all to prove it, is sufficient to evince, the circular motion of all others to be the most perfect: Hee came from heaven first,
And this motion of christ, had the Philosophers no Arguments At all to prove it, is sufficient to evince, the circular motion of all Others to be the most perfect: He Come from heaven First,
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and the crafty suggestions of the devill, did undertake these leapes to our owne destruction: but hee out of the aboundance of his mercy, followes us in our owne tract, to seeke and to save that which was lost:
and the crafty suggestions of the Devil, did undertake these leaps to our own destruction: but he out of the abundance of his mercy, follows us in our own tract, to seek and to save that which was lost:
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The first leape which wee tooke was from heaven, from Paradise, from the bosome of our Father, from the favour of God, into the wombe of our Mother, into the state of corruption, which is the common Mother of us all.
The First leap which we took was from heaven, from Paradise, from the bosom of our Father, from the favour of God, into the womb of our Mother, into the state of corruption, which is the Common Mother of us all.
wee had no sooner taken this leape, (this fall rather, where wee might have lyen for ever, had God not bin as mercifull as hee is just ) but presently Christ adventures after us,
we had not sooner taken this leap, (this fallen rather, where we might have lyen for ever, had God not been as merciful as he is just) but presently christ adventures After us,
for although hee was not exhibited untill the fulnesse of time; yet the vertue of his conception, nativity, passion, and resurrection, was in efficacie to beleeving Adam. He who is immortall became mortall, hee who is the Sonne of God, and thinks it no robbery, to be called equal with the Father, became the Son of man took upon him the forme of a servant, that wee who are the Sonnes of men, might be made the Sonnes of God.
for although he was not exhibited until the fullness of time; yet the virtue of his conception, Nativity, passion, and resurrection, was in efficacy to believing Adam. He who is immortal became Mortal, he who is the Son of God, and thinks it not robbery, to be called equal with the Father, became the Son of man took upon him the Form of a servant, that we who Are the Sons of men, might be made the Sons of God.
2. Our next leape was into the Manger. Wee became beast. Man being in honour, saith the Text, (that is, in the state of innocence) had no understanding, but was likened unto the beast that perisheth.
2. Our next leap was into the Manger. we became beast. Man being in honour, Says the Text, (that is, in the state of innocence) had no understanding, but was likened unto the beast that Perishes.
Certainly (saith that Father) the very beasts themselves) had God beene pleased to have bestowed upon them an articulate language (as he did once upon Balaams Asse,) would have spoken those words simply & without a figure, which God did at that time figuratively and in a Sarcasme, Behold, man is become like one of us.
Certainly (Says that Father) the very beasts themselves) had God been pleased to have bestowed upon them an articulate language (as he did once upon Balaams Ass,) would have spoken those words simply & without a figure, which God did At that time figuratively and in a Sarcasm, Behold, man is become like one of us.
For indeed what was he else but Beast then, having lost his excellence, lost his understanding, lost his immortality, and (in one word) turned his glory, the image of God wherein he was created, into the similitude of a Calfe that eateth hay? But doth Christ leave us here? No. His mercy followes us hither too.
For indeed what was he Else but Beast then, having lost his excellence, lost his understanding, lost his immortality, and (in one word) turned his glory, the image of God wherein he was created, into the similitude of a Calf that Eateth hay? But does christ leave us Here? No. His mercy follows us hither too.
And therefore he that is the bread of Angells, was made grasse, became hay, (For the Word was made flesh, Iohn 1. And Isay shall tell us in the fourth Chapter what all flesh is,
And Therefore he that is the bred of Angels, was made grass, became hay, (For the Word was made Flesh, John 1. And Saiah shall tell us in the fourth Chapter what all Flesh is,
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and yet not Isay neither, but the spirit, for a voyce said, Cry, and hee said, What shall I cry? All flesh is grasse, and the grace thereof as the flower of the field ) hee was laid in a Manger to become foode for us, who had through our owne disobedience made our selves beasts. And therefore how well may we take up that holy rapture of St. Bernard immediatly following? Heu tristis & lachrymosa mutatio;
and yet not Saiah neither, but the Spirit, for a voice said, Cry, and he said, What shall I cry? All Flesh is grass, and the grace thereof as the flower of the field) he was laid in a Manger to become food for us, who had through our own disobedience made our selves beasts. And Therefore how well may we take up that holy rapture of Saint Bernard immediately following? Heu tristis & lachrymosa Change;
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that man, the Inhabiter of Paradise, the Lord of the earth, a Citizen of heaven, a houshold-servant of the Lord of Hoasts, brother to the blessed Angells, and co-heire with the coelestiall powers, upon the sudden should finde himselfe for his infirmity lying in a Stable, for the likenesse that hee holds with the Beast standing in neede of Fodder, of grasse! But much better,
that man, the Inhabiter of Paradise, the Lord of the earth, a Citizen of heaven, a household-servant of the Lord of Hosts, brother to the blessed Angels, and coheir with the celestial Powers, upon the sudden should find himself for his infirmity lying in a Stable, for the likeness that he holds with the Beast standing in need of Fodder, of grass! But much better,
That the Governour and Maker of Paradise, the Creator of all the world, the Lord of Hoasts, the King of Angells, God blessed for ever, should lay aside his Majestie, come downe from heaven, leave the innumerable company of holy Angells, and be content to become a poore, naked, and distressed Infant, whose best roome at his Nativity was a Stable, a Manger his Cradle? O the height and depth of the wisdome and mercy of God! He who was Lord of all the world, chooses no better roome then a Stable. Non quia non potuit, sed quia homo noluit.
That the Governor and Maker of Paradise, the Creator of all the world, the Lord of Hosts, the King of Angels, God blessed for ever, should lay aside his Majesty, come down from heaven, leave the innumerable company of holy Angels, and be content to become a poor, naked, and distressed Infant, whose best room At his Nativity was a Stable, a Manger his Cradle? Oh the height and depth of the Wisdom and mercy of God! He who was Lord of all the world, chooses no better room then a Stable. Non quia non Potuit, sed quia homo noluit.
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Our third leape, — but stay, wee should bee worse then beasts if wee should thus lightly skip over this blessed leape of our Saviour, this time of preparation for that great approaching Feast (instituted by the Church) seeming to envite us to a further honourable mention.
Our third leap, — but stay, we should be Worse then beasts if we should thus lightly skip over this blessed leap of our Saviour, this time of preparation for that great approaching Feast (instituted by the Church) seeming to envite us to a further honourable mention.
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The Creator is become a creature; he whom the heavens, and the heaven of heavens cannot containe, is this day comprehended: hee who is incorporeall, is cloathed with flesh; hee is handled now, who cannot be touched; hee who is the Ancient of dayes, is this day become an Infant; or if ye will have all in one word, Nascitur Deus, God himselfe is borne. Qui natus est primò sine matre in coelis, bodie natus est sine patre in terris.
The Creator is become a creature; he whom the heavens, and the heaven of heavens cannot contain, is this day comprehended: he who is incorporeal, is clothed with Flesh; he is handled now, who cannot be touched; he who is the Ancient of days, is this day become an Infant; or if you will have all in one word, Nascitur Deus, God himself is born. Qui Born est primò sine matre in Coelis, body Born est sine patre in terris.
Hee who was borne in the heavens from all eternity without a Mother, is this day borne on earth, without a Father. Barbara Pyramidum sileat miracula Memphis.
He who was born in the heavens from all eternity without a Mother, is this day born on earth, without a Father. Barbara Pyramidum Silent Miracles Memphis.
for thy love is better then wine, Cant. Chap. 1. Abraham saw this day, and that but in Landskip, a farre off, and yet for all that (saith our Saviour) he rejoyced. And well was it called a day, for then the Sunne of righteousnesse did rise to the world, which before lay steeped in darknesse. Blessed are the eyes (saith Christ to his Disciples, Luke 10.23.) which see those things which yee see;
for thy love is better then wine, Cant Chap. 1. Abraham saw this day, and that but in Landskip, a Far off, and yet for all that (Says our Saviour) he rejoiced. And well was it called a day, for then the Sun of righteousness did rise to the world, which before lay steeped in darkness. Blessed Are the eyes (Says christ to his Disciples, Lycia 10.23.) which see those things which ye see;
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Quare nisi quia nox erat, & nondum venerat illud expectatum mane, cui fuerat repromissa misericordia? Why (saith hee) could they not see these things? Because it was night as yet,
Quare nisi quia nox erat, & Nondum venerat illud expectatum mane, cui fuerat repromissa misericordia? Why (Says he) could they not see these things? Because it was night as yet,
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and that longed for morning was not broke which David so earnestly prayed for in his 143. Psalme; Let me heare thy loving kindnesse in the morning, for in thee is my trust.
and that longed for morning was not broke which David so earnestly prayed for in his 143. Psalm; Let me hear thy loving kindness in the morning, for in thee is my trust.
How truely may wee call Iohn the Baptist the Morning-starre? for as that ushers out the beautifull Sunne, so did hee Christ. He was not that light, (saith St. Iohn in his 1. Chap.) but was sent to beare witnesse of that light;
How truly may we call John the Baptist the Morning star? for as that ushers out the beautiful Sun, so did he christ. He was not that Light, (Says Saint John in his 1. Chap.) but was sent to bear witness of that Light;
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But to leave this sacred mysterie with admiration, being a Theame fitter for the pen or tongue of an Angel then of a weake man, let us come unto our selves.
But to leave this sacred mystery with admiration, being a Theme fitter for the pen or tongue of an Angel then of a weak man, let us come unto our selves.
Since it hath so pleased God so to love the world, as to give his only begotten Sonne to us; let us thinke nothing too good, nothing too deare for him: let us so love him againe,
Since it hath so pleased God so to love the world, as to give his only begotten Son to us; let us think nothing too good, nothing too deer for him: let us so love him again,
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Since Christ hath vouchsafed to take such a leape for us, to come from heaven to earth: let us in all thankfulnesse leape from earth into heaven to him.
Since christ hath vouchsafed to take such a leap for us, to come from heaven to earth: let us in all thankfulness leap from earth into heaven to him.
Take thou no care how thy body which must bee laid downe in the dust, nor how thy soule when it is separated from thy body shall bee carried into those heavenly habitations: trust thy Saviour with this, who will take custody of thy soule when thou layest downe thy Tabernacle, and in his good time, raise up thy body too to immortalitie. If thou whilest thou art herein the body, canst take thy thoughts from the earth, and send them on a holy Ambassage to heaven, if thou canst raise up thy thankfull heart to a blessed acknowledgement of the mercy of God in thy Saviour Iesus Christ, who came downe thus to thee, I dare say in this thou hast leapt from earth to heaven: which moving and stirring of thy soule (like a troubled boxe of pretious Oyntment, whose vertuous odours slept, till they were awaked by stirring ) shall make thee smell sweet in the nostrills of God.
Take thou no care how thy body which must be laid down in the dust, nor how thy soul when it is separated from thy body shall be carried into those heavenly habitations: trust thy Saviour with this, who will take custody of thy soul when thou layest down thy Tabernacle, and in his good time, raise up thy body too to immortality. If thou whilst thou art herein the body, Canst take thy thoughts from the earth, and send them on a holy Ambassage to heaven, if thou Canst raise up thy thankful heart to a blessed acknowledgement of the mercy of God in thy Saviour Iesus christ, who Come down thus to thee, I Dare say in this thou hast leapt from earth to heaven: which moving and stirring of thy soul (like a troubled box of precious Ointment, whose virtuous odours slept, till they were awaked by stirring) shall make thee smell sweet in the nostrils of God.
Thy lips, O my spouse, (saith Christ in the 4. Chapter of this Song) drops as honey combes, honey and milke are under thy tongue, the savour of thy garments, is as the savour of Lebanon, Camphyre,
Thy lips, Oh my spouse, (Says christ in the 4. Chapter of this Song) drops as honey combes, honey and milk Are under thy tongue, the savour of thy garments, is as the savour of Lebanon, Camphyre,
how pleasing and gratefull are the lips, (i.) the confessions, the prayers, the thankesgivings of his whole Church in generall, or of every faithfull soule in particular unto God.
how pleasing and grateful Are the lips, (i.) the confessions, the Prayers, the thanksgivings of his Whole Church in general, or of every faithful soul in particular unto God.
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and thou namest every thing that is bad. But alas! how truely may wee quite invert this saying, and inverted apply it our selves. Omnia si dixeris, ingratum dixeris;
and thou namest every thing that is bad. But alas! how truly may we quite invert this saying, and inverted apply it our selves. Omnia si Dixers, Ungrateful Dixers;
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Name all things, name all the benefits, all the bounties, all the mercies, which God with a liberall hand hath heaped upon mankinde, without weight, without measure, without number; Nay name this mercy of all mercies.
Name all things, name all the benefits, all the bounties, all the Mercies, which God with a liberal hand hath heaped upon mankind, without weight, without measure, without number; Nay name this mercy of all Mercies.
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Yet for all this thou mayest call man ingratefull: For where is our wedding apparell at the Celebration of these Nuptialls? Where is our faith? where is our charity? where is our newnesse of life in these dayes of preparation? where are our praises? our Songs of deliverance? Vox quo { que } Maerim Iam fugit ipsa, lupi Maerim videre priores.
Yet for all this thou Mayest call man ingrateful: For where is our wedding apparel At the Celebration of these Nuptials? Where is our faith? where is our charity? where is our newness of life in these days of preparation? where Are our praises? our Songs of deliverance? Vox quo { que } maerim Iam Fugitive ipsa, Lupi maerim To see priores.
If yee aske mee how yee shall honour this time truly, Saint Augustine shall tell yee, Cogita Deum Patrem mittentem, cogita Deum Filium venientem, cogita teipsum immerentem:
If ye ask me how ye shall honour this time truly, Saint Augustine shall tell ye, Cogita God Patrem mittentem, cogita God Son venientem, cogita teipsum immerentem:
Thinke upon God the Father in mercy sending his Sonne; thinke upon God the Sonne in mercy come, being sent of the Father, and when thou hast done this, thinke upon thine owne unworthinesse, and doe this seriously,
Think upon God the Father in mercy sending his Son; think upon God the Son in mercy come, being sent of the Father, and when thou hast done this, think upon thine own unworthiness, and do this seriously,
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Our third leape, was de Praesepe ad Crucem, from the Manger to the Crosse, from Beast to the curse due to sinne. Cursed is every one who hangs upon a tree.
Our third leap, was the Praesepe ad Crucem, from the Manger to the Cross, from Beast to the curse due to sin. Cursed is every one who hangs upon a tree.
No sooner are the two theeves upon the Crosse, but lift up thine eyes, and thou shalt finde him in the midst of them, crying to the penitent, This day thou shalt be with mee in Paradise.
No sooner Are the two thieves upon the Cross, but lift up thine eyes, and thou shalt find him in the midst of them, crying to the penitent, This day thou shalt be with me in Paradise.
And doe but reade that speech of Christ to Iudas, in the 13. of Saint Iohns Gospell. And then tell me whether we may not truly call this a leape of his or no, a leape of joy, a leape of an earnest desire. The consideration of which (me thinks) cannot choose but make our hearts leape within us too, at the 27. verse.
And do but read that speech of christ to Iudas, in the 13. of Saint Iohns Gospel. And then tell me whither we may not truly call this a leap of his or no, a leap of joy, a leap of an earnest desire. The consideration of which (me thinks) cannot choose but make our hearts leap within us too, At the 27. verse.
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What should this bee which Iudas was about, that we find our Saviour wooing him to such a speed in the execution of it? That which thou doest, doe quickly.
What should this bee which Iudas was about, that we find our Saviour wooing him to such a speed in the execution of it? That which thou dost, do quickly.
Why, if yee will needs know, it was to betray him to the death of the Crosse. This was the action to the performance of which our blessed Saviour courts his betrayer. Of such a love as this can no Stories make mention.
Why, if ye will needs know, it was to betray him to the death of the Cross. This was the actium to the performance of which our blessed Saviour Courts his betrayer. Of such a love as this can not Stories make mention.
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an ignom•nious death, the death of the Crosse, the company be so longed to be with, no better then Theeves; (Hee was numbred with the transgressours ) when we consider that the best welcome he could expect, besides the pangs of death, would be the bitter taunts of his enemies, the banquet they entertained him with (composed by those two harsh and unequall-handed Confectionaries, Cruelty and Scorne ) no better then gall and vineger, that he should leape towards this, and be so desirous to have this done quickly, here is the wonder.
an ignom•nious death, the death of the Cross, the company be so longed to be with, no better then Thieves; (He was numbered with the transgressors) when we Consider that the best welcome he could expect, beside the pangs of death, would be the bitter taunts of his enemies, the banquet they entertained him with (composed by those two harsh and unequall-handed Confectioneries, Cruelty and Scorn) no better then Gall and vinegar, that he should leap towards this, and be so desirous to have this done quickly, Here is the wonder.
I should here describe unto yee those thornie mountaines and craggy passages, which Christ overcame in this leape of his from the Manger to the Crosse, but this is an Antheme fitter for Good Friday; nor doe I thinke it honourable enough for this Argument to bee handled in a discourse that is onely passant, the greatnesse of the Theame duely chalenging a Tractate of its owne, wherein it may command, not serve as an Attendant. And indeede so doe all the other,
I should Here describe unto ye those thorny Mountains and craggy passages, which christ overcame in this leap of his from the Manger to the Cross, but this is an Anthem fitter for Good Friday; nor do I think it honourable enough for this Argument to be handled in a discourse that is only passant, the greatness of the Theme duly challenging a Tractate of its own, wherein it may command, not serve as an Attendant. And indeed so do all the other,
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but wee must not swell up Sermons into volumes, my intent now being onely to give you a glance in my passage, to leape onely upon these mountaines as I passe by,
but we must not swell up Sermons into volumes, my intent now being only to give you a glance in my passage, to leap only upon these Mountains as I pass by,
and can onely with his acquaintance in 23. of S. Luke 49. Stand a farre off beholding those things, yet this wee may doe too, wee may joyne with those people in the 48. verse of that Chapter, who came together to that sight,
and can only with his acquaintance in 23. of S. Lycia 49. Stand a Far off beholding those things, yet this we may do too, we may join with those people in the 48. verse of that Chapter, who Come together to that sighed,
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That Speare which pierced his blessed side, ought to have beene pointed against our breasts: for wee have sinned, we have done wickedly, but that Lambe what hath he done?
That Spear which pierced his blessed side, ought to have been pointed against our breasts: for we have sinned, we have done wickedly, but that Lamb what hath he done?
I had here broken off this discourse for this time, but that I considered, to suffer him to hang a weeke upon the Crosse, had beene a greater cruelty then was showne by the Iews themselves, who because it was the preparation of their Sabbath, took him downe.
I had Here broken off this discourse for this time, but that I considered, to suffer him to hang a Week upon the Cross, had been a greater cruelty then was shown by the Iews themselves, who Because it was the preparation of their Sabbath, took him down.
Let us therefore with the good and just Counseller Ioseph, goe to Pilat, and begge the body of Iesus, and ere wee depart, accompany him to the Grave, where, till we returne againe to draw the Curtaines, and bid good morrow to the rising Sunne, wee will wish his flumbers sweet and peaceable. And so we are come to his
Let us Therefore with the good and just Counsellor Ioseph, go to Pilat, and beg the body of Iesus, and ere we depart, accompany him to the Grave, where, till we return again to draw the Curtains, and bid good morrow to the rising Sun, we will wish his flumbers sweet and peaceable. And so we Are come to his
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Into the grave? O tell it not in Gath, nor publish it in the streets of Askalon, lest the daughters of the Philistines rejoyce, lest the daughters of the uncircumcised triumph. Ye mountaines of Gilboa, upon you bee neither dew nor raine,
Into the grave? Oh tell it not in Gaza, nor publish it in the streets of Ashkelon, lest the daughters of the philistines rejoice, lest the daughters of the uncircumcised triumph. the Mountains of Gilboa, upon you be neither due nor rain,
Hee was that good Shepherd, who leaving behind him the ninety and nine, came in pursuit of that one which had strayed, poore mankind. And where should he seeke for man, but where hee was? In sepulchro positus.
He was that good Shepherd, who leaving behind him the ninety and nine, Come in pursuit of that one which had strayed, poor mankind. And where should he seek for man, but where he was? In Sepulchro Positus.
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and being mightier then he, overcomes him, binds him, and sets the prisoner at liberty. And this was all the businesse hee had in the grave. Hee came not as owing any homage to the Lord of that darke mansion, nor yet was it any debt of his owne which brought him thither, but the end of his journey was to pay the ransome for captivated man, who had taken a leape thither before him.
and being Mightier then he, overcomes him, binds him, and sets the prisoner At liberty. And this was all the business he had in the grave. He Come not as owing any homage to the Lord of that dark mansion, nor yet was it any debt of his own which brought him thither, but the end of his journey was to pay the ransom for captivated man, who had taken a leap thither before him.
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And as before he could not be at rest, but thought every houre an Ag• till hee was got upon the Crosse; so when hee was there, still hee hath a longing desire to goe forward on his journey,
And as before he could not be At rest, but Thought every hour an Ag• till he was god upon the Cross; so when he was there, still he hath a longing desire to go forward on his journey,
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and now is as earnest to bee in the grave, as he was before to be upon the Crosse; and therefore he cries out, sitto, I thirst. Sitio, art Christus, non doleo, saith St. Bernard: and a little before, the same Father, Bone Iesu, coronam spineam sustines de tua cruce & vulneribus taces,
and now is as earnest to be in the grave, as he was before to be upon the Cross; and Therefore he cries out, sitto, I thirst. Sicily, art Christus, non Dole, Says Saint Bernard: and a little before, the same Father, Bone Iesu, Crown spineam sustines de tua Cruce & vulneribus taces,
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O blessed Iesu, thou hadst a crowne of Thornes upon thy Head, thy wounds were all fresh and bleeding; and yet not a word of them, thou makest no mention at all of the pangs and torments thou enduredst, thou criest out onely for a little thirst; as if thou who wast able to suffer the piercing of the nayles, couldest not suffer a little drinesse in thy body? Say Lord, what was it thou diddest thirst for so? The same S. Bernard shal give you his answer.
Oh blessed Iesu, thou Hadst a crown of Thorns upon thy Head, thy wounds were all fresh and bleeding; and yet not a word of them, thou Makest no mention At all of the pangs and torments thou enduredst, thou Christ out only for a little thirst; as if thou who waste able to suffer the piercing of the nails, Couldst not suffer a little dryness in thy body? Say Lord, what was it thou didst thirst for so? The same S. Bernard shall give you his answer.
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Here wee will leave him sleeping for a time, desiring God of his goodnesse to make us truely sensible of these his mercies, that as he leapt over these mountaines, difficulties, and thorny passages to come to us, so wee may leape over all impediments of sinnes, of innate corruptions, of inward and outward temptations, that we may skippe over all those hills, barracadoes, bulwarks, and trenches which the world, the flesh, and the divell (our three grand enemies) doe cast up daily in our way, to hinder our journey towards him, that he may alter the speaking Person in this Dramaticall song, and say of us, as the spouse here said of him:
Here we will leave him sleeping for a time, desiring God of his Goodness to make us truly sensible of these his Mercies, that as he leapt over these Mountains, difficulties, and thorny passages to come to us, so we may leap over all impediments of Sins, of innate corruptions, of inward and outward temptations, that we may skip over all those hills, barracadoes, bulwarks, and Trenches which the world, the Flesh, and the Devil (our three grand enemies) do cast up daily in our Way, to hinder our journey towards him, that he may altar the speaking Person in this Dramatical song, and say of us, as the spouse Here said of him:
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WE left CHRIST (as ye may remember) in the Grave, being the fourth leape hee tooke in his journey to Mans redemption, the Stone rolled before the mouth of the Sepulchre, the Souldiers watching him:
WE left CHRIST (as you may Remember) in the Grave, being the fourth leap he took in his journey to men redemption, the Stone rolled before the Mouth of the Sepulchre, the Soldiers watching him:
Hee hath triumphed over death and the devill already in his Portall (as I may call it) his outward house, the grave: and now he pursues him even into his inward Pallace, his strongest hold of all,
He hath triumphed over death and the Devil already in his Portal (as I may call it) his outward house, the grave: and now he pursues him even into his inward Palace, his Strongest hold of all,
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and all the Common people of that gloomy habitation, stand in a maze at the arrivall of Christ in that place, and calling to one another in that Fathers words, Quisnam est iste terribilis, & niveo splendore coruscus, invasor iste, non debitor, exactor non peccator, judicem videmus, non supplicem, venit jubere, non succumbere, eripere non manere.
and all the Common people of that gloomy habitation, stand in a maze At the arrival of christ in that place, and calling to one Another in that Father's words, Quisnam est iste Terrible, & niveo splendore coruscus, invasor iste, non debtor, exactor non peccator, Judicem Videmus, non supplicem, venit jubere, non succumbere, eripere non manner.
Who is this, who is clothed with light and majesty as with a garment? and lookes more like an invader then a debtor? a punisher of sinners, then a sinner? who hath rather the face of a Iudge, then of a supplicant? the end of whose journey hither is not to obey but command? not to stay here as a prisoner, but rather to carry along with him even Captivity it selfe captive? O Princeps noster, hiccine est ille de cujus tibi semper futura morte plaudebas? O Lucifer our Prince, is this hee concerning whose future death thou hast so much comforted and applauded thy selfe? Is this hee in whose destruction thou hast promised us so many and so ample spoiles? at whose death thou didst hope the whole world should bee added to thy Empyre? Ecce •am tot as tibi tenebras suo fulgore fugavit,
Who is this, who is clothed with Light and majesty as with a garment? and looks more like an invader then a debtor? a punisher of Sinners, then a sinner? who hath rather the face of a Judge, then of a supplicant? the end of whose journey hither is not to obey but command? not to stay Here as a prisoner, but rather to carry along with him even Captivity it self captive? O Princeps Noster, hiccine est Isle de cujus tibi semper futura morte plaudebas? Oh Lucifer our Prince, is this he Concerning whose future death thou hast so much comforted and applauded thy self? Is this he in whose destruction thou hast promised us so many and so ample spoils? At whose death thou didst hope the Whole world should be added to thy Empire? Ecce •am tot as tibi Darkness Sue fulgore fugavit,
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& omnes tuos carceres fregit, captivos ejecit, ligatos solvit, luctus eorum in gaudium commutavit? Behold now, his presence hath let in the day into this place of darknesse, which never knew the Sunne till now. All thy prison walls are broken downe, thy captives set at liberty, and all their mourning and lamentations are turned into the voyce of joy and gladnesse. Quid est quod facere voluisti? What is it that you have done? in pricking Iudas and the Iews forward to hang this man upon a tree, thou hast wrought the destruction of thine owne Kingdome.
& omnes tuos Carceres fregit, captivos ejecit, ligatos Solvit, Luctus Their in gaudium commutavit? Behold now, his presence hath let in the day into this place of darkness, which never knew the Sun till now. All thy prison walls Are broken down, thy captives Set At liberty, and all their mourning and lamentations Are turned into the voice of joy and gladness. Quid est quod facere voluisti? What is it that you have done? in pricking Iudas and the Iews forward to hang this man upon a tree, thou hast wrought the destruction of thine own Kingdom.
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Hell it selfe is not deepe enough to hide us from his presence. What have wee to doe with thee, O thou Sonne of the most High? Art thou come to torment us before our time? How terrible is his voyce? Thunder doth but whisper to it; and an inraged Sea is lowe as the breath of Eunuches. Many other the like speeches doth Saint Augustine, at the sight of Christ in hell, bring in the devills uttering.
Hell it self is not deep enough to hide us from his presence. What have we to do with thee, Oh thou Son of the most High? Art thou come to torment us before our time? How terrible is his voice? Thunder does but whisper to it; and an enraged Sea is low as the breath of Eunuchs. Many other the like Speeches does Saint Augustine, At the sighed of christ in hell, bring in the Devils uttering.
I am not ignorant that there be many who will by no meanes understand this Article of our Creed, concerning Christs descension into Hell, to be literall:
I am not ignorant that there be many who will by no means understand this Article of our Creed, Concerning Christ descension into Hell, to be literal:
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But Calvin himselfe (who was not very sound in this opinion, as wee will shew yee after) hath sufficiently confuted such as these from the very order of the Articles in the Creed, his descension into Hell being mentioned after his buriall. Inst. lib. cap.
But calvin himself (who was not very found in this opinion, as we will show ye After) hath sufficiently confuted such as these from the very order of the Articles in the Creed, his descension into Hell being mentioned After his burial. Inst. lib. cap.
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16. sect. 8. Quantae enim oscitantiae fuisset rem minime difficilem, &c. For what a negligent oversight had that beene (saith he) in this compendium and briefe of our Christian faith, to have explained (or rather gone about to have explained) a sentence, which is plaine enough already, by another that is more difficult? For when ever two Speeches expressing the same thing, doe follow one another, the latter of those ought to be the Exegesis, or Interpretation of the former. Thus much Mr. Calvin. But there be others (and amongst these Calvin himselfe) who by Hell in that Article of our Creed, doe meane those many torments (iratum Deum) and bitter pangs, such as they who bee in Hell doe feele, which Christ endured in his Agony,
16. sect. 8. How large enim oscitantiae fuisset remembering minime difficilem, etc. For what a negligent oversight had that been (Says he) in this compendium and brief of our Christian faith, to have explained (or rather gone about to have explained) a sentence, which is plain enough already, by Another that is more difficult? For when ever two Speeches expressing the same thing, do follow one Another, the latter of those ought to be the Exegesis, or Interpretation of the former. Thus much Mr. calvin. But there be Others (and among these calvin himself) who by Hell in that Article of our Creed, do mean those many torments (iratum God) and bitter pangs, such as they who bee in Hell do feel, which christ endured in his Agony,
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quia absurdum est Sepulturae subjici quod praecessit: ubi enim quae in hominum conspectu passus est Christus, exposita fuerunt, opportune subjicitur, invisibile illud,
quia absurdum est Sepulturae subjici quod Praecessit: ubi enim Quae in hominum conspectu passus est Christus, exposita fuerunt, opportune subjicitur, invisibile illud,
nor in any thing that Calvin, or Beza, or Brentius can say for their opinion, to lye in ballance against all those great names in Antiquity, and learning, who are all strong for the contrary, such as Cyrill: Catech. 4. Ambrose lib. de mysterio Paschae. cap.
nor in any thing that calvin, or Beza, or Brent can say for their opinion, to lie in balance against all those great names in Antiquity, and learning, who Are all strong for the contrary, such as Cyril: Catechism 4. Ambrose lib. de Mysterio Passover. cap.
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Onely there is one argument which that much admired Catechisme written by Master Vrsine, doth hugge as a pretious thing not to be answered, and of that a word.
Only there is one argument which that much admired Catechism written by Master Ursine, does hug as a precious thing not to be answered, and of that a word.
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If Christ did descend into hell (saith hee) it must needs be by his humane soule, for as for his body, that was all this while in the Grave: and for his Godhead, in respect of that he could not be said to descend, because that was as well in Hell as in Heaven, filled all places before. It could not be by his humane soule, because he had before upon the Crosse committed that into the hands of his Father. Father into thy hands I commend my spirit. But this is nothing.
If christ did descend into hell (Says he) it must needs be by his humane soul, for as for his body, that was all this while in the Grave: and for his Godhead, in respect of that he could not be said to descend, Because that was as well in Hell as in Heaven, filled all places before. It could not be by his humane soul, Because he had before upon the Cross committed that into the hands of his Father. Father into thy hands I commend my Spirit. But this is nothing.
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It is to no great purpose for us to know the exact time when this Article of Christs descension into hell (which before was but implicitely there) was expresly interposed in our Creed;
It is to no great purpose for us to know the exact time when this Article of Christ descension into hell (which before was but implicitly there) was expressly interposed in our Creed;
For Irenaeus who was a neighbour unto the Apostles times (who being a child, did heare Policarpus in Asia, which Policarpus was a Disciple to Saint Iohn the Euangelist) in his first booke Adversus haereses, Cap. 2. repeating the Apostles Creed, makes no mention at all of this Article,
For Irnaeus who was a neighbour unto the Apostles times (who being a child, did hear Polycarp in Asia, which Polycarp was a Disciple to Saint John the Evangelist) in his First book Adversus Heresies, Cap. 2. repeating the Apostles Creed, makes no mention At all of this Article,
but directly goes from the Passion to the Resurrection. No more doth Tertullian, in the beginning of his bookes Contra Praxeam, and in his booke De velandis virginibus, no more doth Origen in the beginning of his bookes De Principiis, no more doth S. Aug. in his book De fide & Symbolo, all which Fathers did both repeat & expound that rule of Faith, delivered to the Vniversall Church by the Apostles, and yet name not that Article at all,
but directly Goes from the Passion to the Resurrection. No more does Tertullian, in the beginning of his books Contra Praxeas, and in his book De Velandis virginibus, no more does Origen in the beginning of his books De Principiis, no more does S. Aug. in his book De fide & Symbolo, all which Father's did both repeat & expound that Rule of Faith, Delivered to the Universal Church by the Apostles, and yet name not that Article At all,
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for although it was not there expressed, yet it was necessarily implied, it being convenient, that as the body of Christ did descend into the place of bodies; so the soule of Christ should also descend into the place of soules.
for although it was not there expressed, yet it was necessarily implied, it being convenient, that as the body of christ did descend into the place of bodies; so the soul of christ should also descend into the place of Souls.
The Papists indeed undertake (and are very punctuall in it) to tell us what Christs imployment was there, which was to Preach to the Prisoners (they say) and to redeeme the Patriarchs, Prophets, Fathers, and holy men, who dyed under the law, from that Limbus they were before kept in.
The Papists indeed undertake (and Are very punctual in it) to tell us what Christ employment was there, which was to Preach to the Prisoners (they say) and to Redeem the Patriarchs, prophets, Father's, and holy men, who died under the law, from that Limbus they were before kept in.
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And Saint Augustine seemes to come somthing neere this opinion, in one of his Sermons De Tempore, descanting upon that place of the Prophet Hosee. Cap. 13. Ero mors tua ô mors, ero morsus tuus Inferne, O death I will be thy death;
And Saint Augustine seems to come something near this opinion, in one of his Sermons De Tempore, descanting upon that place of the Prophet Hosea. Cap. 13. Ero mors tua o mors, Ero Morsus Thy Inferno, Oh death I will be thy death;
of that which wee bite, we onely take a part and leave a part. So in regard of his owne Elect Christ hath killed death utterly; but in that respect that but part of the Sonnes of men are redeemed from Hell, and a part left behinde, therefore Christ is not said utterly to kill Hell, but onely to bite it:
of that which we bite, we only take a part and leave a part. So in regard of his own Elect christ hath killed death utterly; but in that respect that but part of the Sons of men Are redeemed from Hell, and a part left behind, Therefore christ is not said utterly to kill Hell, but only to bite it:
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But this place of St. Augustine may be answered with the same words that Bellarmine answers that argument of Calvins, drawen from that place in the second of the Acts, to prove that Christ did undergoe the paines of Hell, verse 24. Whom God hath raised up,
But this place of Saint Augustine may be answered with the same words that Bellarmine answers that argument of Calvins, drawn from that place in the second of the Acts, to prove that christ did undergo the pains of Hell, verse 24. Whom God hath raised up,
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or the Nets or traps of Hunters, for so St. Augustine, to whom Bellarmine indeed was beholden for his answer, Solvi possunt laquei venantium (saith hee) ne teneant, non quia tenuerunt ) not because those paines had ever taken any hold of him,
or the Nets or traps of Hunters, for so Saint Augustine, to whom Bellarmine indeed was beholden for his answer, Solvi possunt laquei Venantium (Says he) ne teneant, non quia tenuerunt) not Because those pains had ever taken any hold of him,
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but because by the vertue of his perfect obedience and bitter sufferings hee had taken away the power from those Chaines of darknesse, so that they were not able once to touch him.
but Because by the virtue of his perfect Obedience and bitter sufferings he had taken away the power from those Chains of darkness, so that they were not able once to touch him.
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Christ did bite Hell, (that is) tooke a part from thence, not that ever that part (meant of the Patriarchs, Prophets, and holy men dying under the Law) was holden there in chaines; but because Christ did bite or destroy that power, which (had it not beene taken away) would have kept them there captives for ever.
christ did bite Hell, (that is) took a part from thence, not that ever that part (meant of the Patriarchs, prophets, and holy men dying under the Law) was held there in chains; but Because christ did bite or destroy that power, which (had it not been taken away) would have kept them there captives for ever.
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The mountaines and the hills which he leaps upon, begin to joyne with him, and doe leape themselves. What ayle yee O yee mountaines that yee skip like rammes? and yee little hills like young sheepe? What ayles them? If ye will be pleased but to accompany me to the Sepulchre, there wee may peradventure learne the cause of this so great and sudden joy, discover what powerfull kinde of Musicke this is, which addes wings to the heeles of Mountaines, and against all Philosophy makes heavy things move upwards. Certainely what ever it bee, it cannot bee lesse then the straine of an Angel, which carries such a vertue along with it.
The Mountains and the hills which he leaps upon, begin to join with him, and do leap themselves. What ail ye O ye Mountains that ye skip like rams? and ye little hills like young sheep? What ails them? If you will be pleased but to accompany me to the Sepulchre, there we may Peradventure Learn the cause of this so great and sudden joy, discover what powerful kind of Music this is, which adds wings to the heals of Mountains, and against all Philosophy makes heavy things move upward. Certainly what ever it be, it cannot be less then the strain of an Angel, which carries such a virtue along with it.
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And what straine should this be? Why only this, resurrexit, he is risen? What if he be risen? What doth this concerne the Hills and the Mountaines? Cannot hee rise,
And what strain should this be? Why only this, resurrexit, he is risen? What if he be risen? What does this concern the Hills and the Mountains? Cannot he rise,
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At his death, the inanimate world had but two things in it that were precious, the Sunne and the Temple, and wee finde them both mourners at his Funerall. That great light of heaven seeing him die upon the Crosse, full of griefe and indignation mufled himselfe up in a dusky garment of cloudes,
At his death, the inanimate world had but two things in it that were precious, the Sun and the Temple, and we find them both mourners At his Funeral. That great Light of heaven seeing him die upon the Cross, full of grief and Indignation muffled himself up in a dusky garment of Clouds,
nor did he judge the sonnes of men worthy of any light from him who had put out the light of the world. The Temple which was the glory of the whole earth, rather then it will want a mouth to utter the sorrow it conceived at that spectacle rends in sunder to give it vent. But the dayes of wearing blacke are now past, the time of mourning is gone, else how comes it to passe that Mount Sion leapes like a young Hart, and Syrion like an Vnicorne? Hee is risen saith the Angel.
nor did he judge the Sons of men worthy of any Light from him who had put out the Light of the world. The Temple which was the glory of the Whole earth, rather then it will want a Mouth to utter the sorrow it conceived At that spectacle rends in sunder to give it vent. But the days of wearing black Are now past, the time of mourning is gone, Else how comes it to pass that Mount Sion leaps like a young Heart, and Syrian like an Unicorn? He is risen Says the Angel.
But who is this that is risen, that the mountaines are so pleasant at the businesse? Why, it is the Lord and maker both of the mountaines and valleys, that same great Lord who tells us that all the beasts of the forrest are his,
But who is this that is risen, that the Mountains Are so pleasant At the business? Why, it is the Lord and maker both of the Mountains and valleys, that same great Lord who tells us that all the beasts of the forest Are his,
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Hee who in the pursuit after us leapt out of heaven into a stable, indured the frailties and miseries of our Nature, hee who suffered the reproaches of his enemies, was scourged, reviled, spit upon, crowned with thornes;
He who in the pursuit After us leapt out of heaven into a stable, endured the frailties and misery's of our Nature, he who suffered the Reproaches of his enemies, was scourged, reviled, spit upon, crowned with thorns;
he whom but now we left in the grave, guarded with Souldiers, as if the fetters of death were not strong enough for him, Hee is now risen. The joyfullest newes that ever was heard upon earth.
he whom but now we left in the grave, guarded with Soldiers, as if the fetters of death were not strong enough for him, He is now risen. The joyfullest news that ever was herd upon earth.
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but that Death had had the victory over him, his miraculous conception, his stupendious birth, his cruell sufferings, his ignominious death, and all that hee hath endured for us, had not a whit availed us.
but that Death had had the victory over him, his miraculous conception, his stupendious birth, his cruel sufferings, his ignominious death, and all that he hath endured for us, had not a whit availed us.
Let not us therefore who have a greater interest in this blessed newes then all creatures whatsoever, bee more stupid then the heavy mountaines which in an extasie of joy, are found leaping and skipping, Psalm. 114. Not that the mountaines did really leape,
Let not us Therefore who have a greater Interest in this blessed news then all creatures whatsoever, be more stupid then the heavy Mountains which in an ecstasy of joy, Are found leaping and skipping, Psalm. 114. Not that the Mountains did really leap,
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even the weighty mountaines themselves (which are the unlikeliest part of the world for any such motion) are brought in by the holy Spirit to trace it in a daunce.
even the weighty Mountains themselves (which Are the unlikeliest part of the world for any such motion) Are brought in by the holy Spirit to trace it in a dance.
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Which figure doth first accuse us men, both of ingratitude and stupiditie. Secondly, it doth incite us to shake off that drowsinesse. It doth accuse us first;
Which figure does First accuse us men, both of ingratitude and stupidity. Secondly, it does incite us to shake off that drowsiness. It does accuse us First;
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For how can wee at all bee accounted worthy of that great benefit, who suffer our selves to bee overcome even of senslesse creatures in expressions of joy. Or goe farther,
For how can we At all be accounted worthy of that great benefit, who suffer our selves to be overcome even of senseless creatures in expressions of joy. Or go farther,
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The resurrection of Christ, hath not purchased any blessednesse or immortality for them. For they shall smoake when the Lord toucheth them, and melt like waxe at the presence of God, when he comes to judge the whole earth.
The resurrection of christ, hath not purchased any blessedness or immortality for them. For they shall smoke when the Lord touches them, and melt like wax At the presence of God, when he comes to judge the Whole earth.
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Hee was borne, not for himselfe, but for us: hee endured misery not for himselfe, but for us: hee dyed for us, not for himselfe: for us he was buried, for our sakes hee went downe into hell, and came from thence in triumph,
He was born, not for himself, but for us: he endured misery not for himself, but for us: he died for us, not for himself: for us he was buried, for our sakes he went down into hell, and Come from thence in triumph,
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but sit still (like Solomons sluggard) with our hands in our bosomes, and suffer the very hills to take our office from us? Let us at least joyne our selves with them in this rejoycing,
but fit still (like Solomons sluggard) with our hands in our bosoms, and suffer the very hills to take our office from us? Let us At least join our selves with them in this rejoicing,
for feare least hereafter for this neglect wee be glad to wooe those mountaines to fall on us, (and be denied,) and to cry unto the hills, Cover us from the presence of that angry and just God, whose loving kindnesse we have contemned.
for Fear least hereafter for this neglect we be glad to woo those Mountains to fallen on us, (and be denied,) and to cry unto the hills, Cover us from the presence of that angry and just God, whose loving kindness we have contemned.
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We have our Graves too, even while wee live here on earth, to arise out of, the graves of our sinnes. There is a two-fold resurrection, as well a resurrection from sinne, as from death: and let that man never hope to bee a partaker in the second, (which is from death ) unlesse hee have his part in the first, in the rising from sinne. And being risen from the graves of our sinnes, let us leape upon the mountaines, grow on from strength to strength, from Altitude to Altitude, from one degree of perfection to another,
We have our Graves too, even while we live Here on earth, to arise out of, the graves of our Sins. There is a twofold resurrection, as well a resurrection from sin, as from death: and let that man never hope to be a partaker in the second, (which is from death) unless he have his part in the First, in the rising from sin. And being risen from the graves of our Sins, let us leap upon the Mountains, grow on from strength to strength, from Altitude to Altitude, from one degree of perfection to Another,
he came from Heaven first, from Bethel, from the house of God, and (as I told yee before) to prove the circle of all figures to be the fullest of perfection, he doth not leave moving untill he comes into heaven againe, till hee leapes upon the mountaines of Bethel. Lift up your heads O yee gates,
he Come from Heaven First, from Bethel, from the house of God, and (as I told ye before) to prove the circle of all figures to be the Fullest of perfection, he does not leave moving until he comes into heaven again, till he leaps upon the Mountains of Bethel. Lift up your Heads Oh ye gates,
This was that leape of which hee himselfe foretold his Disciples, in the 16. of S. Iohn verse 16. Modicū & non videbitis me, & ite•modicum & videbitis.
This was that leap of which he himself foretold his Disciples, in the 16. of S. John verse 16. Modicū & non Videbitis me, & ite•modicum & Videbitis.
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O modicum & modicum (saith St. Bernard) O modicum longum pie Domine, modicum dicis quod non videmus te? A little while? and a little while? Gracious God and Saviour, doest thou call that but a little while wherein we are deprived of thy presence? Salvum sit verbum Domini mei, longum est, & multum valde nimis.
O modicum & modicum (Says Saint Bernard) O modicum Longum pie Domine, modicum Say quod non Videmus te? A little while? and a little while? Gracious God and Saviour, dost thou call that but a little while wherein we Are deprived of thy presence? Salvum sit verbum Domini mei, Longum est, & multum Valde nimis.
Not to call him who is Truth it selfe into question for his words, this which thou callest but a little while, seemes to us almost as long-liv'd as eternity. Call it a thousand Ages (Lord) and not a little while.
Not to call him who is Truth it self into question for his words, this which thou Callest but a little while, seems to us almost as long-lived as eternity. Call it a thousand Ages (Lord) and not a little while.
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It is but a little while indeed if wee respect our owne merits, our sinnes having deserved that we should be deprived of him for ever: but it is more then a little while, if we regard the fervent desires which all true and zealous Christians have of his comming againe, an earnest longing for the thing we love and want, spinning every moment of delay, into a yeare of dayes.
It is but a little while indeed if we respect our own merits, our Sins having deserved that we should be deprived of him for ever: but it is more then a little while, if we regard the fervent Desires which all true and zealous Christians have of his coming again, an earnest longing for the thing we love and want, spinning every moment of Delay, into a year of days.
Sinne, Hell, Death, and the Grave, doe all lie prostrate before his feet, and hee as Conquerour returnes into heaven, which is his native Countrey, In jubilatione & voce Tubae, as the Psalmist 47. Psalm. Hee hath subdued the people under us,
Sin, Hell, Death, and the Grave, do all lie prostrate before his feet, and he as Conqueror returns into heaven, which is his native Country, In jubilatione & voce Tubae, as the Psalmist 47. Psalm. He hath subdued the people under us,
In voce etenim Tubae mos est victorem redire de praelio, saith St. Ierome. For this is the musicke wherewith the Victor is accustomed to returne from the spoyle of his enemies.
In voce Etenim Tubae mos est Victorem Redire de Praelio, Says Saint Jerome. For this is the music wherewith the Victor is accustomed to return from the spoil of his enemies.
Wee have done with this Text, as it was interpreted by some of the Fathers, of Christs comming in the flesh: We now intend (by Gods assistance) to give yee onely a Paraphrasticall Discourse of the second Interpretation, which points out this Scripture as meant of the comming of our Saviour in the Spirit, to the Church in generall, to each faithfull Christian soule in particular.
we have done with this Text, as it was interpreted by Some of the Father's, of Christ coming in the Flesh: We now intend (by God's assistance) to give ye only a Paraphrastical Discourse of the second Interpretation, which points out this Scripture as meant of the coming of our Saviour in the Spirit, to the Church in general, to each faithful Christian soul in particular.
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And this hath either an eye to the end of his journey, in this word he comes, venit, non abit, hee doth not turne his backe and fly from us, but hee comes towards us. For had he leapt, had he leapt never so joyfully, and not have come leaping, made his approaches toward us, but have leapt from us, wee had had but a small part in this joy;
And this hath either an eye to the end of his journey, in this word he comes, venit, non abit, he does not turn his back and fly from us, but he comes towards us. For had he leapt, had he leapt never so joyfully, and not have come leaping, made his Approaches towards us, but have leapt from us, we had had but a small part in this joy;
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Laetus est ipse Spiritus, the holy Spirit it selfe leapes (that is) is joyfull; (for we know that the outward leaping is an effect of an inward joy) the holy Ghost is full of joy,
Laetus est ipse Spiritus, the holy Spirit it self leaps (that is) is joyful; (for we know that the outward leaping is an Effect of an inward joy) the holy Ghost is full of joy,
Hee leapes, that is, hee makes them leape, he fills them with joy and gladnesse, whose hearts are thought worthy to bee made Temples of the holy Ghost. Hee comes.
He leaps, that is, he makes them leap, he fills them with joy and gladness, whose hearts Are Thought worthy to be made Temples of the holy Ghost. He comes.
Wee sit still, it is hee who comes. Certainly in all good manners and reason a man would thinke that it should belong to us rather to have gone to him, then to him to have come to us. Wee, who were the offending persons, wee who had so malitiously sinned against so gracious a Father, without whose reconciliation wee had for ever perished, wee sit still,
we fit still, it is he who comes. Certainly in all good manners and reason a man would think that it should belong to us rather to have gone to him, then to him to have come to us. we, who were the offending Persons, we who had so maliciously sinned against so gracious a Father, without whose reconciliation we had for ever perished, we fit still,
— The Eagle of the mountaines makes a journey to the Gnat in the valley, — nor yet — but why should I hunt about for comparisons betwixt things which are infinitely distant? If yee will have all in one word:
— The Eagl of the Mountains makes a journey to the Gnat in the valley, — nor yet — but why should I hunt about for comparisons betwixt things which Are infinitely distant? If ye will have all in one word:
The omnipotent everliving God comes to poore man, who indeed (as David said of himselfe) may be truely called a worme and no man. Here is therefore place both for our joy and thankfulnesse; the journey which the holy Spirit takes, it is towards us, it is not from us, he comes. Let us therefore take up the Harpe and Timbrel, tune our soules into a pleasant Key, rise up,
The omnipotent everliving God comes to poor man, who indeed (as David said of himself) may be truly called a worm and no man. Here is Therefore place both for our joy and thankfulness; the journey which the holy Spirit Takes, it is towards us, it is not from us, he comes. Let us Therefore take up the Harp and Timbrel, tune our Souls into a pleasant Key, rise up,
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Sing wee thereforee with holy Zachary; Blessed bee the Lord God of Israel, for hee hath visited and redeemed his people, and let our lives and conversations continually sing this Antheme too.
Sing we thereforee with holy Zachary; Blessed be the Lord God of Israel, for he hath visited and redeemed his people, and let our lives and conversations continually sing this Anthem too.
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when that voyce is joyned to the musick of a Harpe, when there is a consent betwixt the fingers, (the works of the hand) and the confession of the lips. And let us bee as merry as we can, wee shall finde the holy Spirit to bee as joyfull as wee;
when that voice is joined to the music of a Harp, when there is a consent betwixt the fingers, (the works of the hand) and the Confessi of the lips. And let us be as merry as we can, we shall find the holy Spirit to be as joyful as we;
hee, who if the whole hoste of heavenly spirits had fallen with Lucifer, and all mankind had perished eternally, had beene yet the same God he is now, infinitely good, infinitely perfect, infinitely happy; yet he comes rejoycing, he comes leaping to us,
he, who if the Whole host of heavenly spirits had fallen with Lucifer, and all mankind had perished eternally, had been yet the same God he is now, infinitely good, infinitely perfect, infinitely happy; yet he comes rejoicing, he comes leaping to us,
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as though our happinesse were an addition to his owne. With what alacrity, with what cheerfulnesse, with what thanksgivings (O it is a string which cannot be touched too often) ought wee then to meete him? What preparations can be too great to bid him welcome? Deck up thy selfe then in all thy best ornaments, make cleane,
as though our happiness were an addition to his own. With what alacrity, with what cheerfulness, with what thanksgivings (Oh it is a string which cannot be touched too often) ought we then to meet him? What preparations can be too great to bid him welcome? Deck up thy self then in all thy best Ornament, make clean,
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and to thy great joy say unto thee, I am pleased with the habitation, and in this house will I abide for ever, and so hee shall leape in thee according to St. Bernards meaning, that is, thy soule shall be filled with joy.
and to thy great joy say unto thee, I am pleased with the habitation, and in this house will I abide for ever, and so he shall leap in thee according to Saint Bernards meaning, that is, thy soul shall be filled with joy.
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Behold how the holy Spirit doth chuse out the places upon which he will leape; hee doth not leape every where, but onely upon the mountaines. Vpon the mountaines. Salit in montibus.
Behold how the holy Spirit does choose out the places upon which he will leap; he does not leap every where, but only upon the Mountains. Upon the Mountains. Salit in montibus.
Hoc est, in perfectis in coelo vicinioribus, qui divina & coelestia meditantur, qui { que } in terram tanquam parvum aliquid & vile despiciunt ex alto.
Hoc est, in perfectis in coelo vicinioribus, qui Divine & coelestia meditantur, qui { que } in terram tanquam parvum Aliquid & vile despiciunt ex alto.
He leapes in the mountaines, that is, in those who are perfect, in such as are neere unto heaven, whose meditations flye a higher pitch then earth, or earthly things, who being mounted and placed upon the top of divine contemplation, looke downe upon all things below them with a kinde of neglect, and beheld all the men upon earth, and all those glorious Cities and great Kingdomes of the world,
He leaps in the Mountains, that is, in those who Are perfect, in such as Are near unto heaven, whose meditations fly a higher pitch then earth, or earthly things, who being mounted and placed upon the top of divine contemplation, look down upon all things below them with a kind of neglect, and beheld all the men upon earth, and all those glorious Cities and great Kingdoms of the world,
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as Charon did in Lucian (when by the ayde of Mercury they had made that goodly pile of mountaines to take the better prospect of the earth) NONLATINALPHABET, who told Mercury that he saw men moving up and down like so many Pismires, and a few little nests wherein they cabened, which were the great Cities of the earth.
as Charon did in Lucian (when by the aid of Mercury they had made that goodly pile of Mountains to take the better prospect of the earth), who told Mercury that he saw men moving up and down like so many Pismires, and a few little nests wherein they cabened, which were the great Cities of the earth.
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Men who doe not over-prize the world, these are they upon whom the holy Spirit will leape. But hee will have nothing to doe with those men who look through their eyes upon the world,
Men who do not overprize the world, these Are they upon whom the holy Spirit will leap. But he will have nothing to do with those men who look through their eyes upon the world,
as through a multiplying Glasse, which presents every object to the sight farre bigger then indeed it is, whose thoughts are all taken up with earthly cares, who with the foole in the Gospell, dreame of nothing but of building bigger barnes, of enlarging their worldly possessions, no matter how,
as through a multiplying Glass, which presents every Object to the sighed Far bigger then indeed it is, whose thoughts Are all taken up with earthly Cares, who with the fool in the Gospel, dream of nothing but of building bigger Barns, of enlarging their worldly possessions, no matter how,
although it bee by the ruine of all their neighbours round about them, the whole bent of whose studies and endevours is to multiply their earthly Mammon, never so much as thinking of the riches coelestiall; or if it fortune that such a religious thought at any time crowd into their hearts, it findes no long entertainment,
although it be by the ruin of all their neighbours round about them, the Whole bent of whose studies and endeavours is to multiply their earthly Mammon, never so much as thinking of the riches celestial; or if it fortune that such a religious Thought At any time crowd into their hearts, it finds no long entertainment,
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when I am old, or when diseases and infirmities have made me fit to entertain such melancholy thoughts, (as it is in the Story of that poore old ignorant woman, who being sicke, and the Priest desiring her to thinke upon heaven, and call upon God for his mercie;
when I am old, or when diseases and infirmities have made me fit to entertain such melancholy thoughts, (as it is in the Story of that poor old ignorant woman, who being sick, and the Priest desiring her to think upon heaven, and call upon God for his mercy;
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answered him, That shee hoped it was not come to that yet.) No, the Spirit of God takes no delight to leape upon such places as these, this is too foule, too fenny a ground for him, he leapes only upon the mountaines, upon men whose meditations are high, and pointed to Heaven.
answered him, That she hoped it was not come to that yet.) No, the Spirit of God Takes no delight to leap upon such places as these, this is too foul, too fenny a ground for him, he leaps only upon the Mountains, upon men whose meditations Are high, and pointed to Heaven.
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Or else Salit in montibus, hoc est, in seperatis à mundo, & à confluxu populi. He leapes in the mountaines, that is, in such as are seperated from the world,
Or Else Salit in montibus, hoc est, in seperatis à mundo, & à confluxu People. He leaps in the Mountains, that is, in such as Are separated from the world,
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and in the secret places of the staires. The Spirit of God many times leaves populous Cities, great concourses of people, and vouchsafes his presence rather where two or three are gathered together,
and in the secret places of the stairs. The Spirit of God many times leaves populous Cities, great concourses of people, and vouchsafes his presence rather where two or three Are gathered together,
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And the reason of this is, because these places are many times too full of tumult, noyse, and confusion, to admit of the quiet approaches and operations of the holy Spirit. Besides, where a multitude of men is, there must needs be a multitude of sinnes too.
And the reason of this is, Because these places Are many times too full of tumult, noise, and confusion, to admit of the quiet Approaches and operations of the holy Spirit. Beside, where a multitude of men is, there must needs be a multitude of Sins too.
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O (saith he) that we could but climbe up into such a mountain, from whence we might discover the whole earth under our feete, what a strange various spectacle would it afford us? Nay, were we but able at one time to behold the divers affaires of one Citie, it would astonish us, to see a company in this place lying in wait for the blood of the innocent, in that place another knot combined together to defeat the Widow and the Fatherlesse of their possessions, here a troupe making hast to the Stewes, there others thundring out oathes and blasphemy in a Taverne, here a prophane crue laying their heads together,
O (Says he) that we could but climb up into such a mountain, from whence we might discover the Whole earth under our feet, what a strange various spectacle would it afford us? Nay, were we but able At one time to behold the diverse affairs of one city, it would astonish us, to see a company in this place lying in wait for the blood of the innocent, in that place Another knot combined together to defeat the Widow and the Fatherless of their possessions, Here a troop making haste to the Stews, there Others thundering out Oaths and blasphemy in a Tavern, Here a profane crew laying their Heads together,
how they may cozen God of his Tithes. These and a thousand other affaires of the same nature though of divers faces, may a man betray where there is a multitude of people.
how they may cozen God of his Tithes. These and a thousand other affairs of the same nature though of diverse faces, may a man betray where there is a multitude of people.
And can the holy Ghost take any delight (thinke yee) to leape in such places as these? We have an olde saying, and it is a true one, Exeat Aula qui vult esse pius.
And can the holy Ghost take any delight (think ye) to leap in such places as these? We have an old saying, and it is a true one, Exeat Aula qui vult esse Pius.
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If hee would pray, let him (with our Saviour) goe up into the mount of Olives; if he desires visions, if he hath a minde to set himselfe apart for contemplation, let him (with the Prophet Daniel ) retire himselfe to the quiet and pleasant banke of the river Tigris, for it is a very hard thing for a man to be conversant in the businesse of the world,
If he would pray, let him (with our Saviour) go up into the mount of Olive; if he Desires visions, if he hath a mind to Set himself apart for contemplation, let him (with the Prophet daniel) retire himself to the quiet and pleasant bank of the river Tigris, for it is a very hard thing for a man to be conversant in the business of the world,
Amongst which multitude I will onely name that worthy, learned, and devout Monk St. Ierome, who durst not abide the eyes of the Romane Ladies, but (being a man of a noble Parentage and Family) hid himselfe in the Wildernes frō the allurements of the world.
among which multitude I will only name that worthy, learned, and devout Monk Saint Jerome, who durst not abide the eyes of the Roman Ladies, but (being a man of a noble Parentage and Family) hid himself in the Wilderness from the allurements of the world.
for (as he confesses himself) many times when he was in his Cell, having no other company with him save his owne betraying thoughts, his fancy would present unto him the beauties of Rome dancing before him.
for (as he Confesses himself) many times when he was in his Cell, having no other company with him save his own betraying thoughts, his fancy would present unto him the beauty's of Room dancing before him.
And if this to him, and to him in the Wildernesse, how would his minde have beene carried away, had he beene actually present to behold their ravishing and bewitching motions?
And if this to him, and to him in the Wilderness, how would his mind have been carried away, had he been actually present to behold their ravishing and bewitching motions?
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for as God hath made some for a contemplative life (who indeed of all men are the most happy, being voyde of cares, of strifes, of envyings, of backbitings, (things which such men as are any whit versed in the businesse of the world, doe finde too frequent and troublesome) and hath no imployment,
for as God hath made Some for a contemplative life (who indeed of all men Are the most happy, being void of Cares, of strifes, of envyings, of backbitings, (things which such men as Are any whit versed in the business of the world, do find too frequent and troublesome) and hath no employment,
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but onely to pray and send up praises unto his gracious Creator, and Redeemer) so hee hath framed some men also for Action: and it would be a very cruell and unjust sentence, if wee should exclude all such from any Commerce with the holy Spirit, and so shut off the unlimited goodnesse of God onely in a Cloyster.
but only to pray and send up praises unto his gracious Creator, and Redeemer) so he hath framed Some men also for Actium: and it would be a very cruel and unjust sentence, if we should exclude all such from any Commerce with the holy Spirit, and so shut off the unlimited Goodness of God only in a Cloister.
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Christ, who hath taught us indeed, that it is easier for a Camel (or rather a Cable rope, for the Greek word signifies both) to enter into the eye of a needle,
christ, who hath taught us indeed, that it is Easier for a Camel (or rather a Cable rope, for the Greek word signifies both) to enter into the eye of a needle,
Cornelius although a man of service and imployment, for hee was Captaine of the Band called the Italian band, a devout man (a rare thing in a Souldier) hee had his vision of Angels we know:
Cornelius although a man of service and employment, for he was Captain of the Band called the Italian band, a devout man (a rare thing in a Soldier) he had his vision of Angels we know:
For wee reade in the 10. of the Acts, that hee prayed continually; (that is, often) and Nicodemus he had his sallies out too from his cares and worldly troubles.
For we read in the 10. of the Acts, that he prayed continually; (that is, often) and Nicodemus he had his sallies out too from his Cares and worldly Troubles.
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He did per posticum fallere clientem, he made his journeys privately to Christ by night. And herein is the greatnesse of a mans spirit, the goodnesse of his heart and devotion towards God, shewen, in that he is able in the midst of a crowde of Clients,
He did per posticum fallere clientem, he made his journeys privately to christ by night. And herein is the greatness of a men Spirit, the Goodness of his heart and devotion towards God, shown, in that he is able in the midst of a crowd of Clients,
though it be more dangerous, yet withall it is more honourable, if he bee able to overcome all those provocations, and in spite of businesse to bee religious. And they who can doe thus, may very well be reckoned amongst the number of the quiet and solitary Mountaines, on which the holy Spirit comes leaping. For although sometimes they may bee called Plateae potius quam montes, Streets or high wayes rather then untroden mountaines, by reason of their imployments; yet so long as their secular cares do not make too deepe impressions in them,
though it be more dangerous, yet withal it is more honourable, if he be able to overcome all those provocations, and in spite of business to be religious. And they who can do thus, may very well be reckoned among the number of the quiet and solitary Mountains, on which the holy Spirit comes leaping. For although sometime they may be called Plateae potius quam montes, Streets or high ways rather then untrodden Mountains, by reason of their employments; yet so long as their secular Cares do not make too deep impressions in them,
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when they betake themselves againe to the meditation of heavenly things, all the other vanish away as if there had never beene any such footsteps to bee seene:
when they betake themselves again to the meditation of heavenly things, all the other vanish away as if there had never been any such footsteps to be seen:
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If thou wouldest not therefore cozen thy self (as many do now adaies, who are continually boasting that they have the spirit, that they know they are illuminated by the spirit, and I pray God it be not another kind of spirit then they suppose it is) but certainely know whether thou beest one of these Mountaines upon which the holy Spirit leapes, or no;
If thou Wouldst not Therefore cozen thy self (as many do now adais, who Are continually boasting that they have the Spirit, that they know they Are illuminated by the Spirit, and I pray God it be not Another kind of Spirit then they suppose it is) but Certainly know whither thou Best one of these Mountains upon which the holy Spirit leaps, or no;
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If thou findest truth there, a sincere heart, voyd of all hypocrisie, all dissembling, thy thoughts, thy words, and thy actions, all agreeing together, all of one and the same tincture; if thou findest there bowels of compassion towards thy poore brethren, thy fellow-members of Christs mysticall body,
If thou Findest truth there, a sincere heart, void of all hypocrisy, all dissembling, thy thoughts, thy words, and thy actions, all agreeing together, all of one and the same tincture; if thou Findest there bowels of compassion towards thy poor brothers, thy Fellow members of Christ mystical body,
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if thou discoverest there a gentle dove-like meekenesse and humility, an obedience to the higher Powers for conscience sake, take comfort to thy selfe,
if thou discoverest there a gentle dovelike meekness and humility, an Obedience to the higher Powers for conscience sake, take Comfort to thy self,
and praise thy gracious God, for bee confident there the holy Spirit hath leapt: and bee not afraid to say with waking Iacob, Gen. 28. after he had seene the vision of the Ladder,
and praise thy gracious God, for be confident there the holy Spirit hath leapt: and be not afraid to say with waking Iacob, Gen. 28. After he had seen the vision of the Ladder,
But if in the roome of these vertues, thou findest their contrary vices: if instead of Truth, thou findest hypocrisie; for mercy, cruelty and a hardned heart; if for obedience thou findest a proud, sullen, and surly refractorinesse to all authority;
But if in the room of these Virtues, thou Findest their contrary vices: if instead of Truth, thou Findest hypocrisy; for mercy, cruelty and a hardened heart; if for Obedience thou Findest a proud, sullen, and surly refractoriness to all Authority;
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if in the roome of humility, thou findest nothing but pride, and a magnifying of thy selfe above thy brethren, (as commonly such people as doe boast so much of the spirit, are the proudest and disdainfullest generation under the Sun) if thou findest these impressions upon thy heart, thou hast just cause then to feare that the holy Spirit never travelled over that place;
if in the room of humility, thou Findest nothing but pride, and a magnifying of thy self above thy brothers, (as commonly such people as do boast so much of the Spirit, Are the proudest and disdainfullest generation under the Sun) if thou Findest these impressions upon thy heart, thou hast just cause then to Fear that the holy Spirit never traveled over that place;
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for these doe not looke like the footsteps of God, these are the impressions and footsteps of the Devill rather, these are those Hills rather which the holy Spirit is said here in my Text to skip over; Transiliens colles:
for these do not look like the footsteps of God, these Are the impressions and footsteps of the devil rather, these Are those Hills rather which the holy Spirit is said Here in my Text to skip over; Transilience colles:
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Transiliens colles, hoc est, steriles, qui neque tam alti sunt ut divina meditentur, neque tam humiles ut poenitentiam agant, Tubera sunt quaedam terrae.
Transilience colles, hoc est, steriles, qui neque tam alti sunt ut Divine meditentur, neque tam Humiles ut poenitentiam Agent, Tubera sunt quaedam terrae.
Hee skips over the hills, (that is) barren men, solifidians, who are enemies to good workes; Hee skips over the hils, that is, proud men, who are not so high that their thoughts and meditations doe reach heaven;
He skips over the hills, (that is) barren men, solifidians, who Are enemies to good works; He skips over the hills, that is, proud men, who Are not so high that their thoughts and meditations do reach heaven;
But why doth God skip over these? Is there any respect of persons with him, that hee leapes upon some, takes some to his mercy, passing by, and skipping over others?
But why does God skip over these? Is there any respect of Persons with him, that he leaps upon Some, Takes Some to his mercy, passing by, and skipping over Others?
Hee passes by the hils because hee findes them hils, and not because he makes them so; for God is not the Author of sinne. When we are tempted, let no man say, that hee is tempted of the Lord,
He passes by the hills Because he finds them hills, and not Because he makes them so; for God is not the Author of sin. When we Are tempted, let no man say, that he is tempted of the Lord,
God resisteth the proud, and gives grace unto the humble and meeke. This was the sinne which cast the once blessed Angells from Heaven, and it is this which shall keepe all proud men both from glory hereafter, and from grace here.
God Resisteth the proud, and gives grace unto the humble and meek. This was the sin which cast the once blessed Angels from Heaven, and it is this which shall keep all proud men both from glory hereafter, and from grace Here.
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It is impossible for grace and pride to lodge together under one roofe. If there bee any of us here (as indeed we are all of us naturally) tainted with this swelling sinne of Pride, let us know that so long as wee are hills, puft up with high imaginations of our owne worth, the holy Ghost will have nothing to doe with us,
It is impossible for grace and pride to lodge together under one roof. If there be any of us Here (as indeed we Are all of us naturally) tainted with this swelling sin of Pride, let us know that so long as we Are hills, puffed up with high Imaginations of our own worth, the holy Ghost will have nothing to do with us,
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but will passe by us; and to be passed by, and forsaken of God, we know what a terrible thing it is, drawing after it no lesse then eternall destruction both of body and soule.
but will pass by us; and to be passed by, and forsaken of God, we know what a terrible thing it is, drawing After it no less then Eternal destruction both of body and soul.
and who doth not account pride a more tollerable vice in a rich man then in a begger? If hee payd so deare for having his heart lifted up within him, who was a great and powerfull Prince under the King of Heaven, in that coelestiall Hierarchy, if hee was punished after that manner for his pride, who was a happy and beautifull creature, (Quid de me exigendum (saith the same Father) & misero & superbo? ) What torments will be exacted from me who am both miserable, both wretched, and proud too? Let this holy meditation therefore of St. Bernards sinke deepe into the heart of every one of us, that we may pluck downe our plumes againe,
and who does not account pride a more tolerable vice in a rich man then in a beggar? If he paid so deer for having his heart lifted up within him, who was a great and powerful Prince under the King of Heaven, in that celestial Hierarchy, if he was punished After that manner for his pride, who was a happy and beautiful creature, (Quid de me exigendum (Says the same Father) & misero & superbo?) What torments will be exacted from me who am both miserable, both wretched, and proud too? Let this holy meditation Therefore of Saint Bernards sink deep into the heart of every one of us, that we may pluck down our plumes again,
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and say, Lord what is man that thou shouldst regard him? or the Son of man that thou shouldst be so mindfull of him? So shall the holy Spirit take pleasure in thee, and thy Saviour have delight in the beauty of thy soule. (For a broken and a contrite heart, O Lord, wilt thou not despise) and so shalt thou be able with a great deale of joy and comfort to repeate these words,
and say, Lord what is man that thou Shouldst regard him? or the Son of man that thou Shouldst be so mindful of him? So shall the holy Spirit take pleasure in thee, and thy Saviour have delight in the beauty of thy soul. (For a broken and a contrite heart, Oh Lord, wilt thou not despise) and so shalt thou be able with a great deal of joy and Comfort to repeat these words,
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11 The Pharisee stood and prayed thus with him selfe; O God I thanke thee, that I am not as other men, Extortioners, unjust, adulterous, or even as this Publicane.
11 The Pharisee stood and prayed thus with him self; Oh God I thank thee, that I am not as other men, Extortioners, unjust, adulterous, or even as this Publican.
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and all Ages since have admir'd, I am constrain'd to tell him (though unwillingly because he is not now amongst the living to answer for himselfe) that, deepe however his reach was,
and all Ages since have admired, I am constrained to tell him (though unwillingly Because he is not now among the living to answer for himself) that, deep however his reach was,
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and profound his judgement in other things, yet his learning failed him mightily in the Computation of his great yeare, which he would have to containe some thirty and odde thousands of our vulgar or solar yeares;
and profound his judgement in other things, yet his learning failed him mightily in the Computation of his great year, which he would have to contain Some thirty and odd thousands of our Vulgar or solar Years;
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which space of time (according to his opinion) did not onely terminate all the severall and diverse motions and Aspects of the Planets and fixt Starres; but also did set a Period to the affaires of the World. For those yeares being expir'd, euery thing was to returne unto the former estate it was in at the beginning, all things were to become new,
which Molle of time (according to his opinion) did not only terminate all the several and diverse motions and Aspects of the Planets and fixed Stars; but also did Set a Period to the affairs of the World. For those Years being expired, every thing was to return unto the former estate it was in At the beginning, all things were to become new,
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for he was of the Age of thirty before he was baptiz'd, and began to preach, and at that time there were men living (sayes the Text) who trusted in themselves that they were •ust and desposed others.
for he was of the Age of thirty before he was baptized, and began to preach, and At that time there were men living (Says the Text) who trusted in themselves that they were •ust and desposed Others.
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For wee finde •t the very occa•on why our Saviour speaks this Parable, and what were the• Why the Sect of the Pharisees people who cryed, Touch me not for I am holier then thou. Annus iam rev•vitur Platomeus.
For we find •t the very occa•on why our Saviour speaks this Parable, and what were the• Why the Sect of the Pharisees people who cried, Touch me not for I am Holier then thou. Annus iam rev•vitur Platomeus.
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Plato's yeare is come about already, the same• men who liv'd in Christs time doe live now, and these same men doe speake the same words, doe the same actions which those men did then: For never was the world fuller of Pharisees then it is at this houre;
Plato's year is come about already, the same• men who lived in Christ time do live now, and these same men do speak the same words, do the same actions which those men did then: For never was the world fuller of Pharisees then it is At this hour;
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and therefore (according to the rule and Law of that great yeare) needs must Christ too, in his Priests, in the dispensors of his word (for he speakes in us) againe take up the same Parable against them. Two men went up into the Temple to pray, &c. I will not trouble yee with any curious or elaborate division, but will strive to be as plaine as I can possible.
and Therefore (according to the Rule and Law of that great year) needs must christ too, in his Priests, in the Dispensers of his word (for he speaks in us) again take up the same Parable against them. Two men went up into the Temple to pray, etc. I will not trouble ye with any curious or elaborate division, but will strive to be as plain as I can possible.
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And First, We are to show yee what is meant by these two words Pharisee and Publicane. Secondly, We must consider the actions and gestures of these two men, who went up into the Temple to pray, the manner how they compos'd themselves in that holy exercise.
And First, We Are to show ye what is meant by these two words Pharisee and Publican. Secondly, We must Consider the actions and gestures of these two men, who went up into the Temple to pray, the manner how they composed themselves in that holy exercise.
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Thirdly, The severall formes of the Prayers they made. And Fourthly, and lastly, the censure or judgement which Christ gives upon them. The one a Pharisee.
Thirdly, The several forms of the Prayers they made. And Fourthly, and lastly, the censure or judgement which christ gives upon them. The one a Pharisee.
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The Pharisees were a Sect amongst the Iewes, (for the very word Phares signifies Division, or a Sect ) a sort of people who separated themselves from the prophaner multitude (as they cald them) highly esteemed amongst the people for theyr strict manner of living, professing Continence, Virginitie, Fasting, to keepe the body in subjection, the flesh from Rebellion, they us'd to sleepe upon boards, upon stones, or else upon Thornes, upon their fore-heads they wore scrooles of Parchments, wherein were written the ten Commandements;
The Pharisees were a Sect among the Iewes, (for the very word Phares signifies Division, or a Sect) a sort of people who separated themselves from the Profaner multitude (as they called them) highly esteemed among the people for their strict manner of living, professing Continence, Virginity, Fasting, to keep the body in subjection, the Flesh from Rebellion, they used to sleep upon boards, upon stones, or Else upon Thorns, upon their foreheads they wore scrooles of Parchments, wherein were written the ten commandments;
which Schedules were called by them Phylacteryes, NONLATINALPHABET, from a word which signifies to keepe, because by the use of them the Law was preserv'd and kept in memorie. Nay, to speake truly, they which the Pharis•es wore, were rather called NONLATINALPHABET, large Phylacteryes; for in a vain-glorious and proud humor they did enlarge their Phylacteryes farre above the ordinary bignesse, and therefore our Saviour, Math. 23.5. finds fault with them for this very thing.
which Schedules were called by them Phylacteries,, from a word which signifies to keep, Because by the use of them the Law was preserved and kept in memory. Nay, to speak truly, they which the Pharis•es wore, were rather called, large Phylacteries; for in a vainglorious and proud humour they did enlarge their Phylacteries Far above the ordinary bigness, and Therefore our Saviour, Math. 23.5. finds fault with them for this very thing.
All their workes (sayes he) they doe to be seene of men for they make theyr Phylacteryes broad, and make long the fringes of their Garments. The Iewes (as yee may reade in the 15. of Numb. 38.39.) were commanded by the Lord to make them fringes upon the borders of their Garments, throughout their generations,
All their works (Says he) they do to be seen of men for they make their Phylacteries broad, and make long the fringes of their Garments. The Iewes (as ye may read in the 15. of Numb. 38.39.) were commanded by the Lord to make them fringes upon the borders of their Garments, throughout their generations,
And the reason of this (sayes the Talmud ) was to stirre them up to Prayer, which Garment was called Talith, a winged Coat, (our prayers being like the silver wings of a Dove wherewith we flye up to Heaven) and therefore the Prophet Elisha, who continually is sayd by them to weare this kinde of Garment, was called Elisha cum alis, ELISHA with wings: but these fringes of an ordinary length would not serve the Pharisees: No, they must have a new-fangled conceit of their owne, they must by all meanes seeme holyer then the people,
And the reason of this (Says the Talmud) was to stir them up to Prayer, which Garment was called Talith, a winged Coat, (our Prayers being like the silver wings of a Dove wherewith we fly up to Heaven) and Therefore the Prophet Elisha, who continually is said by them to wear this kind of Garment, was called Elisha cum Aloes, ELISHA with wings: but these fringes of an ordinary length would not serve the Pharisees: No, they must have a newfangled conceit of their own, they must by all means seem Holier then the people,
They ascribed much to the vertue of the Starres, and believed that all things happened by Constellation, and yet for all that ascribed Free-will to Man. They affirm'd the immortality of the Soul 〈 ◊ 〉 (contrary to the Sadduces ) and believed that God should come in Iudgement. And of this Sect were Nicodemus and Saint Paul before his Conversion.
They ascribed much to the virtue of the Stars, and believed that all things happened by Constellation, and yet for all that ascribed Freewill to Man. They affirmed the immortality of the Soul 〈 ◊ 〉 (contrary to the Sadducees) and believed that God should come in Judgement. And of this Sect were Nicodemus and Saint Paul before his Conversion.
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For as hee will not bestow any flattering lines upon them, to make the pictures of them seeme lovelyer then the life: So without all question, he who is truth it selfe, will be so just, that he will not wrong them a whit in the description:
For as he will not bestow any flattering lines upon them, to make the pictures of them seem lovelyer then the life: So without all question, he who is truth it self, will be so just, that he will not wrong them a whit in the description:
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There were five sorts of Pharisees; for, as for the Pharisee for love, who obeyed the Commandements for the love of vertue, and respected especially the commands affirmative, who was onely if any) the good Pharisee and the Pharisee for feare, who was subject to the Law onely in a servile feare of punishment, and had a chiefe regard onely to the negative part of the law, I doe not count them, although the Talmud makes them two distinct kindes.
There were five sorts of Pharisees; for, as for the Pharisee for love, who obeyed the commandments for the love of virtue, and respected especially the commands affirmative, who was only if any) the good Pharisee and the Pharisee for Fear, who was Subject to the Law only in a servile Fear of punishment, and had a chief regard only to the negative part of the law, I do not count them, although the Talmud makes them two distinct Kinds.
and hee had his name from Sichem, or Sechem the sonne of Ha•or, who defil'd Dinah the daughter of Iacob, and after for the love of her suffered himselfe and perswaded all his people to be Circumcized. Gen. •4. The 2d. was Phariseus truncatus, the Pharisee without feete, and the reason of his name, was;
and he had his name from Sichem, or Shechem the son of Ha•or, who defiled Dinah the daughter of Iacob, and After for the love of her suffered himself and persuaded all his people to be Circumcised. Gen. •4. The 2d. was Pharisees truncatus, the Pharisee without feet, and the reason of his name, was;
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And to what end tended this du• and earthly behaviour of his, thinke yee? Onely to increase his •pute and opinion amongst the people, of his Meditation, he desir'd to be taken for a Contemplative man,
And to what end tended this du• and earthly behaviour of his, think ye? Only to increase his •pute and opinion among the people, of his Meditation, he desired to be taken for a Contemplative man,
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•ll the faculties of his soule and bodie w• so pu• and taken up in heavenly meditations, that not 〈 ◊ 〉 much as his very feete were at le•sure to car• him up and downe.
•ll the faculties of his soul and body w• so pu• and taken up in heavenly meditations, that not 〈 ◊ 〉 much as his very feet were At le•sure to car• him up and down.
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& his fashion was, whenever he had occasion to walk abroad, to prevent these fleshly motions and provocations, wch might be darted into his soule by looking upon women, to shut his eyes continually,
& his fashion was, whenever he had occasion to walk abroad, to prevent these fleshly motions and provocations, which might be darted into his soul by looking upon women, to shut his eyes continually,
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The fourth, was the Pharisee Dic, &c. the boasting Pharisee, who had alwayes such words as these in's mouth, Tell me but what it is that I ought to doe, and I will doe it.
The fourth, was the Pharisee Die, etc. the boasting Pharisee, who had always such words as these in's Mouth, Tell me but what it is that I ought to do, and I will do it.
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nor of any side of him, but onely the ground, and the way before him, was pretended to prevent all vaine objects for having recourse unto his eyes, which might distract and scatter his thoughts,
nor of any side of him, but only the ground, and the Way before him, was pretended to prevent all vain objects for having recourse unto his eyes, which might distract and scatter his thoughts,
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First, we have the Pharisee Sichemite amongst us, he who will suffer himselfe to be circumciz'd for the love of Dinah. And this is he who for gaine, (Quid non mortalia pectora cogis Auri Sacra fames!) Though it be quite contrary to his Nature, circumcizes every Thing about him.
First, we have the Pharisee sichemite among us, he who will suffer himself to be circumcised for the love of Dinah. And this is he who for gain, (Quid non mortalia pectora Cogis Auri Sacra Fames!) Though it be quite contrary to his Nature, circumcizes every Thing about him.
Circumcizes his Hayre, crops that as short as his Eye-browes, and places Religion in that shortnesse, (otherwise wee would not much blame him for it:) Circumcizes his Honestie, oh, he must not have too much of that by any meanes.
Circumcizes his Hair, crops that as short as his Eyebrows, and places Religion in that shortness, (otherwise we would not much blame him for it:) Circumcizes his Honesty, o, he must not have too much of that by any means.
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A little of the Foole, and not too much of the honest So he be but able to talke yee an houre together in the phrase of the Scripture, to abuse and prophane the holy words of Gods book by his impertinent applying of them,
A little of the Fool, and not too much of the honest So he be but able to talk ye an hour together in the phrase of the Scripture, to abuse and profane the holy words of God's book by his impertinent applying of them,
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& understands just as much as the Parrot does her Ave-Caesar. But me thinks, if they did but a little understand, they might easily discover the weaknes of this argument:
& understands just as much as the Parrot does her Ave-Caesar. But me thinks, if they did but a little understand, they might Easily discover the weakness of this argument:
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but it is the squaring of thy life and actions according to the rule of this Word. Hee circumcizes his Vnderstanding too, mortifies that, 'tis a prophane thing to be learned; and therefore I thinke it is, that many of us of the Clergie (sighing I utter it) who are their Leaders,
but it is the squaring of thy life and actions according to the Rule of this Word. He circumcizes his Understanding too, Mortifies that, it's a profane thing to be learned; and Therefore I think it is, that many of us of the Clergy (sighing I utter it) who Are their Leaders,
and the great Rabbines amongst this sort of people, doe so little regard our study, but all the Weeke long, doe run up and downe upon visits, trifling away our time in eating and carrying Newes from house to house:
and the great Rabbis among this sort of people, do so little regard our study, but all the Week long, do run up and down upon visits, trifling away our time in eating and carrying News from house to house:
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even to the making cheape, and dishonour of Preaching, many of us never taking any paines, untill we are got into the Pulpet: there I acknowledge some of us are painefull enough, both to our selves and others. Whereas if we would but lay out that time, in visiting the Fathers, which we throw away in visiting the Daughters, the Mothers, and the Sisters; but buy the acquaintance of the subtle Schoolemen, the grave Councels, the Histories and Annals of the Church, (able to make us wise in Religion ) the wholsome and learned Commentatours, with the expence of that time we spend in Currents and shallow Pamphlets, we might then be furnish'd with ancient and true learning, which would not suffer us to call Antiquity, Noveltie; Nor doe they onely circumcize their Vnderstandings, but also that other faculty of the Soule, their Wils too, taking away that Freedome which the Lord has bestowed upon them.
even to the making cheap, and dishonour of Preaching, many of us never taking any pains, until we Are god into the Pulpit: there I acknowledge Some of us Are painful enough, both to our selves and Others. Whereas if we would but lay out that time, in visiting the Father's, which we throw away in visiting the Daughters, the Mother's, and the Sisters; but buy the acquaintance of the subtle Schoolmen, the grave Counsels, the Histories and Annals of the Church, (able to make us wise in Religion) the wholesome and learned Commentators, with the expense of that time we spend in Currents and shallow Pamphlets, we might then be furnished with ancient and true learning, which would not suffer us to call Antiquity, Novelty; Nor do they only circumcize their Understandings, but also that other faculty of the Soul, their Wills too, taking away that Freedom which the Lord has bestowed upon them.
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The second Pharisee I told yee of, is the Pharisee without f•, the Pharisee with the Leaden-pace, which behaviour of his did gaine him from the People, the Title of a Contemplative man.
The second Pharisee I told ye of, is the Pharisee without f•, the Pharisee with the Leaden-pace, which behaviour of his did gain him from the People, the Title of a Contemplative man.
a company which walke heavily about, and affect a kinde of sullen gravitie, as if it were a thing impossible for a man to be Religious, unlesse he should tell his steps; and measure the distance betwixt his paces. 'Tis true the Wise man sayes, A man is knowne by his Gate, and that there is a levitie of carriage to be avoyded is true too:
a company which walk heavily about, and affect a kind of sullen gravity, as if it were a thing impossible for a man to be Religious, unless he should tell his steps; and measure the distance betwixt his paces. It's true the Wise man Says, A man is known by his Gate, and that there is a levity of carriage to be avoided is true too:
but I could wish it were not so easily to be proved, that in the meane time theyr hearts are nimble enough in contriving of mischiefe against their Brother, their Tongue's too quicke to wound their Neighbours reputation; as if they meant to confute that Tenent of Philosophy, and proove that the Soule is not Tota in qualibet parte.
but I could wish it were not so Easily to be proved, that in the mean time their hearts Are nimble enough in contriving of mischief against their Brother, their Tongue's too quick to wound their Neighbours reputation; as if they meant to confute that Tenent of Philosophy, and prove that the Soul is not Tota in qualibet parte.
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The third Pharisee was the winking Pharisee, who durst not open his Eyes for feare of Tempting Objects, but ever when he walk'd abroad was accustomed to winke, and rather adventure the breaking of his Face against a Wall or Pillar,
The third Pharisee was the winking Pharisee, who durst not open his Eyes for Fear of Tempting Objects, but ever when he walked abroad was accustomed to wink, and rather adventure the breaking of his Face against a Wall or Pillar,
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for we ought (as much as in us lyes, and as much as the condition of our lives will permit us) to prevent even the occasions of evill: and therefore DAVID tells us, that Hee has made a Covenant with his Eyes that he looke not upon a woman:
for we ought (as much as in us lies, and as much as the condition of our lives will permit us) to prevent even the occasions of evil: and Therefore DAVID tells us, that He has made a Covenant with his Eyes that he look not upon a woman:
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yet when our Saviour tels us, that all the workes which they did were to be seene of men, as it is in that afore-named place of St. Mathewes Gospell, 23.5.
yet when our Saviour tells us, that all the works which they did were to be seen of men, as it is in that aforenamed place of Saint Matthew Gospel, 23.5.
And that they shut up their Gates onely to cozen the world, when the Enemies which they pretended to barre theyr doore against, Lust & concupiscence, were too tenderly entertained within theyr bosomes before, which of us can see the bloud runne about the eares of such a man,
And that they shut up their Gates only to cozen the world, when the Enemies which they pretended to bar their door against, Lust & concupiscence, were too tenderly entertained within their bosoms before, which of us can see the blood run about the ears of such a man,
and not be moved rather to laughter then to pitty? And have not we of this kinde of Pharisee too? who goe abroad continually with a narrow & demure countenance,
and not be moved rather to laughter then to pity? And have not we of this kind of Pharisee too? who go abroad continually with a narrow & demure countenance,
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as if they were put into a suite of Wainscot, and had noe use of any joynt about them? who might easier be perswaded (were it in theyr power) to remove a Bishop out of his See, then by the least motion of their Necks, to bring a Set of theyr ruffes out of order. And yet the world knowes too well that many of these people,
as if they were put into a suit of Wainscot, and had no use of any joint about them? who might Easier be persuaded (were it in their power) to remove a Bishop out of his See, then by the least motion of their Necks, to bring a Set of their ruffs out of order. And yet the world knows too well that many of these people,
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though theyr faces be but narrow, and their sight limited (as it were) to the ground they tread on, are of spread, large, and vast intentions to doe mischiefe.
though their faces be but narrow, and their sighed limited (as it were) to the ground they tread on, Are of spread, large, and vast intentions to do mischief.
Wee have also the Pharisee Dic, &c. the boasting Pharisee with us, the Pharisee with the mortar on his head too — but I should enlarge this discourse too farre,
we have also the Pharisee Die, etc. the boasting Pharisee with us, the Pharisee with the mortar on his head too — but I should enlarge this discourse too Far,
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And I perceive already that it begins to swell beyond the iust proportion of a preface; I will therefore briefly tell yee what is meant by the other word, Publicane, and so weele proceed in the Parable. The other a Publicane.
And I perceive already that it begins to swell beyond the just proportion of a preface; I will Therefore briefly tell ye what is meant by the other word, Publican, and so weel proceed in the Parable. The other a Publican.
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The Iewes bring subject to the Empire of the Romanes, as all other Provinces belonging to that warlike and wise Nation did, did pay Tribute unto the Senate and People of Rome; and the Publique officers who were appointed for the gathering together of this money, were called by them Publicanes, Quia res publicas suâ curâ administrabant, because by them the publicke money was exacted from the People,
The Iewes bring Subject to the Empire of the Romans, as all other Provinces belonging to that warlike and wise nation did, did pay Tribute unto the Senate and People of Room; and the Public Officers who were appointed for the gathering together of this money, were called by them Publicans, Quia Rest publicas suâ curâ administrabant, Because by them the public money was exacted from the People,
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and injuries done by them, were as much hated and scorned by the multitude, as the Pharisees on the contrary were had in high repute and honour amongst them.
and injuries done by them, were as much hated and scorned by the multitude, as the Pharisees on the contrary were had in high repute and honour among them.
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And therefore, it is reckoned amongst the great distastes which the Scribes and Pharisees tooke against our Saviour, that hee did eate with Publicanes and Sinners. Why doth your Master eate with Publicanes and Sinners.
And Therefore, it is reckoned among the great distastes which the Scribes and Pharisees took against our Saviour, that he did eat with Publicans and Sinners. Why does your Master eat with Publicans and Sinners.
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for the strictnesse and holinesse of their lives, who indeed were but cunning Maskers in Religion, and under that veyle of counterfeit devotion did shrowd crueltie, oppression, lust, hatred, covetousnesse, &c. and seeing how much the Publicane was contemned, whose sinnes lay more open to the view of the World, then the others,
for the strictness and holiness of their lives, who indeed were but cunning Maskers in Religion, and under that veil of counterfeit devotion did shroud cruelty, oppression, lust, hatred, covetousness, etc. and seeing how much the Publican was contemned, whose Sins lay more open to the view of the World, then the Others,
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and knowing besides that his Auditors about him, were people who trusted in themselves that they were iust and despised others (as the Character of them is given at the first verse of the Text) that hee might confute them concerning theyr owne seeming-righteousnesse, and make it appeare to them, that God sees not as mortall man sees, hee takes up this Parable against them, saying.
and knowing beside that his Auditors about him, were people who trusted in themselves that they were just and despised Others (as the Character of them is given At the First verse of the Text) that he might confute them Concerning their own seeming-righteousnesse, and make it appear to them, that God sees not as Mortal man sees, he Takes up this Parable against them, saying.
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while they are young and in theyr tender yeares, whether they be vertuously or vitiously inclined, all goe up in a straight line together, as it is in the lower part of that letter, and no difference is perceived;
while they Are young and in their tender Years, whither they be virtuously or viciously inclined, all go up in a straight line together, as it is in the lower part of that Letter, and no difference is perceived;
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but when they come to the parting point, to yeares of knowledge, heate, and vigour, they who be vitious do go by the left hand way, which is plaine and broade: the vertuous take up towards the right hand line which is steepe and narrow. Soe here, the Pharisee and the Publicane (like that Letter of Pythagoras ) for a while goe together in their actions; and (like that letter) part at the Top. One takes to the right hand, the other to the left.
but when they come to the parting point, to Years of knowledge, heat, and vigour, they who be vicious do go by the left hand Way, which is plain and broad: the virtuous take up towards the right hand line which is steep and narrow. So Here, the Pharisee and the Publican (like that letter of Pythagoras) for a while go together in their actions; and (like that Letter) part At the Top. One Takes to the right hand, the other to the left.
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these places then would bee more frequented then they are, and more reverently thought on. It is true, God is indeed every where his blessed presence fils the world:
these places then would be more frequented then they Are, and more reverently Thought on. It is true, God is indeed every where his blessed presence fills the world:
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before the setting of it apart for Gods Worship, was like the Possessions of Ana•ias and Saphyra in the fifth of the Acts, which PETER tels them were theyr owne, whilst it remained (at the 4 verse) appertained it not unto thee? and after it was sold, was it not in thine owne power? The possession of that men was his owne,
before the setting of it apart for God's Worship, was like the Possessions of Ana•ias and Saphyra in the fifth of the Acts, which PETER tells them were their own, while it remained (At the 4 verse) appertained it not unto thee? and After it was sold, was it not in thine own power? The possession of that men was his own,
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and he might have done what ever he had pleas'd with it before; but when he had separated it from a Common use, and intended it for God, it was no more his owne,
and he might have done what ever he had pleased with it before; but when he had separated it from a Common use, and intended it for God, it was no more his own,
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or with the ground, or with the Houses, we might then have sitten heere with our Hats upon our heads, wee might have made them sleeping roomes, we might have come hither to have talked, or to have sate and mused upon secular affaires an houre or two; (as I feare some doe) thou might'st then have come hither (as many women doe) to see who weares the newest fashion'd lace, to discover who has the neatest dresse,
or with the ground, or with the Houses, we might then have sitten Here with our Hats upon our Heads, we might have made them sleeping rooms, we might have come hither to have talked, or to have sat and mused upon secular affairs an hour or two; (as I Fear Some do) thou Mightest then have come hither (as many women do) to see who wears the Newest fashioned lace, to discover who has the neatest dress,
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All these things and more, whilst this place was thine own, thou might'st have done here, (supposing these things lawfull in themselves to bee done) thou might'st have sold Doves,
All these things and more, while this place was thine own, thou Mightest have done Here, (supposing these things lawful in themselves to be done) thou Mightest have sold Dove,
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But the Dedication has set Gods marke upon it, so that now thou canst not doe these things in this place without manifest Sacriledge, and I dare bee bold to pronounce him a Church-robber, who shall dare to come into Gods house without reverence. Two men went up into the Temple.
But the Dedication has Set God's mark upon it, so that now thou Canst not do these things in this place without manifest Sacrilege, and I Dare be bold to pronounce him a Church-robber, who shall Dare to come into God's house without Reverence. Two men went up into the Temple.
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and shee tells us that the Temple stands upon the higher ground. This is one of her Aphorismes, and I challenge all Geometry, or Ouranometry to disapprove it, Thou art nearer Heaven when thou art in a Church, then when thou art in any other place.
and she tells us that the Temple Stands upon the higher ground. This is one of her Aphorisms, and I challenge all Geometry, or Ouranometry to disapprove it, Thou art nearer Heaven when thou art in a Church, then when thou art in any other place.
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We doe not reade in any place that it is called the House of Preaching, but the House of Prayer, for that is the chiefe use of these Houses, and we doe then honour God the most when wee pray to him.
We do not read in any place that it is called the House of Preaching, but the House of Prayer, for that is the chief use of these Houses, and we do then honour God the most when we pray to him.
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Prayer is a more holy institution, wee must not then goe up into the Temple (as many doe) onely to preach, ot to heare Sermons, with a contempt and scorne of the Common-Prayers of the Church: but we must goe up also to Pray, Preaching now adayes is made an Idoll of amongst many, who are growne to be all Eare, no Heart, no Hand, no Lap; whilst Praying (and I sigh to thinke it which is the chiefest part of Gods Worship and Honour, is,
Prayer is a more holy Institution, we must not then go up into the Temple (as many do) only to preach, It to hear Sermons, with a contempt and scorn of the Common-prayers of the Church: but we must go up also to Pray, Preaching now adays is made an Idol of among many, who Are grown to be all Ear, no Heart, no Hand, no Lap; while Praying (and I sighs to think it which is the chiefest part of God's Worship and Honour, is,
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In the Name of God although yee will not allow Prayer (as yee ought) the Preheminence, yet at the least let Praying and Preaching (like two T•in Sisters) lovingly goe hand in hand 〈 ◊ 〉.
In the Name of God although ye will not allow Prayer (as ye ought) the Pre-eminence, yet At the least let Praying and Preaching (like two T•in Sisters) lovingly go hand in hand 〈 ◊ 〉.
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There is indeed •t• •e thing, which they call Prayers, like the tw• halfe Moones in a Parenthesis, compassing in 〈 ◊ 〉 Sermons at both ends, (the comparison I acknowledge is too unfortunate,
There is indeed •t• •e thing, which they call Prayers, like the tw• half Moons in a Parenthesis, compassing in 〈 ◊ 〉 Sermons At both ends, (the comparison I acknowledge is too unfortunate,
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and no harme done.) And it is possible I confesse, that they may in these their extemporary and tedious discourses, before and after their Sermons, understand what they say themselves; but what profit shall the Congregation receive, who are downe upon their knees before God? How shall they understand,
and no harm done.) And it is possible I confess, that they may in these their extemporary and tedious discourses, before and After their Sermons, understand what they say themselves; but what profit shall the Congregation receive, who Are down upon their knees before God? How shall they understand,
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or how shall their Spirits joyne with thine when they know not what it is that thou art about to say? It is as much as if thou shouldst pray in an unknowne Language,
or how shall their Spirits join with thine when they know not what it is that thou art about to say? It is as much as if thou Shouldst pray in an unknown Language,
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and how shall Hee then who fills the roome of the ignorant, say Amen unto thy Prayers? Whereas if thou wouldst pray according to the command of the Rubricke and Canon, the people then might know what thou wouldst say,
and how shall He then who fills the room of the ignorant, say Amen unto thy Prayers? Whereas if thou Wouldst pray according to the command of the Rubric and Canon, the people then might know what thou Wouldst say,
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No? Then downe with all Lawes and Discipline, for the Spirit must not bee limited. Does not our Saviour limit thy Spirit when hee bids thee pray thus. Our Father which art in Heaven, &c. For where there is an injunction to doe a thing thus, there must needs be a not thus, implyed:
No? Then down with all Laws and Discipline, for the Spirit must not be limited. Does not our Saviour limit thy Spirit when he bids thee pray thus. Our Father which art in Heaven, etc. For where there is an injunction to do a thing thus, there must needs be a not thus, employed:
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and where there is a thus, and a not thus, of necessity there must bee a limitation. But if this Argument were of any force at all, it would make against themselves.
and where there is a thus, and a not thus, of necessity there must be a limitation. But if this Argument were of any force At all, it would make against themselves.
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For they who will but marke the carriage of this sort of people, shall observe a kinde of coldnesse and fastidious way wardnesse hanging upon them while the Holy Prayers of the Church are in motion,
For they who will but mark the carriage of this sort of people, shall observe a kind of coldness and fastidious Way wardnesse hanging upon them while the Holy Prayers of the Church Are in motion,
but as soone as ever theyr Ministers begin to vent theyr owne bold presumptuous and confused Raptures (enough to strike a terrour into a Godly man, to behold how confidently unprepar'd they come to discourse with theyr Maker) as if their Soules were taking leave of theyr bodies,
but as soon as ever their Ministers begin to vent their own bold presumptuous and confused Raptures (enough to strike a terror into a Godly man, to behold how confidently unprepared they come to discourse with their Maker) as if their Souls were taking leave of their bodies,
and nothing but Heaven and it's joyes were in theyr eyes, each part of them seemes to be in contention which shall overcome in expressions of devotion:
and nothing but Heaven and it's Joys were in their eyes, each part of them seems to be in contention which shall overcome in expressions of devotion:
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their hands are lifted up, their knees bended which before were stiffe, their eyes fixt upon them while they pray, all their members disposing themselves into postures of zeale.
their hands Are lifted up, their knees bent which before were stiff, their eyes fixed upon them while they pray, all their members disposing themselves into postures of zeal.
In this devout carriage of the body (which I durst not finde fault with were it charitas ordinata, a rectified zeale, doe they •oyne with theyr Minister (as they call him,
In this devout carriage of the body (which I durst not find fault with were it charitas Ordinary, a rectified zeal, do they •oyne with their Minister (as they call him,
but it will satisfie mee if they confesse the former, for then I am sure their Spirits are limited. Eyther they pray the same Prayer with their Minister,
but it will satisfy me if they confess the former, for then I am sure their Spirits Are limited. Either they pray the same Prayer with their Minister,
if the same, then certainly their Spirits are bounded in that, as well as if they pray'd with him in the Prayers of the Church. But this is but a Cavill. Alas!
if the same, then Certainly their Spirits Are bounded in that, as well as if they prayed with him in the Prayers of the Church. But this is but a Cavil. Alas!
They are not of such Antiquitie but there be some yet living, who can remember both how, when, from •ence, and by whom they were brought into our Church, in a meere opposition and contempt of the Booke of Common-Prayers.
They Are not of such Antiquity but there be Some yet living, who can Remember both how, when, from •ence, and by whom they were brought into our Church, in a mere opposition and contempt of the Book of Common-prayers.
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for if we looke into the Order, Method, and Disposition of that Booke, we shall finde it sweet and harmonious; if into the sufficiencie of it, rich; and full: for what thing is it thou would'st name in thy Prayers (whether it bee by the way of Confession or thy sinnes,
for if we look into the Order, Method, and Disposition of that Book, we shall find it sweet and harmonious; if into the sufficiency of it, rich; and full: for what thing is it thou Wouldst name in thy Prayers (whither it be by the Way of Confessi or thy Sins,
or of Thankesgiving for Benefits received, or of Petition for the future) but thou mayst furnish thy selfe with there, more perfectly, lively, and more compendiously exprest,
or of Thanksgiving for Benefits received, or of Petition for the future) but thou Mayest furnish thy self with there, more perfectly, lively, and more compendiously expressed,
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Private Prayers are good, thy Closet-Devotions, when none are admitted into the Dialogue but onely God and thine owne Soule, are good and acceptable to the Lord, the Prayers of thy Family are pleasing to God too:
Private Prayers Are good, thy Closet devotions, when none Are admitted into the Dialogue but only God and thine own Soul, Are good and acceptable to the Lord, the Prayers of thy Family Are pleasing to God too:
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but the publike Prayers of the Congregation, which are put up to God in the Temple, in the place dedicated to his Worship, are more pleasing, more availeable:
but the public Prayers of the Congregation, which Are put up to God in the Temple, in the place dedicated to his Worship, Are more pleasing, more available:
for we know that he has promised his presence in a more especiall manner, where two or three be gathered together; which place may bee most fitly interpreted of the gathering together of the Congregation in Gods House. For a Family cannot proproperly be sayd to be gathered together, because they are but as one body which is compact and contiguous, which needs no gathering.
for we know that he has promised his presence in a more especial manner, where two or three be gathered together; which place may be most fitly interpreted of the gathering together of the Congregation in God's House. For a Family cannot proproperly be said to be gathered together, Because they Are but as one body which is compact and contiguous, which needs no gathering.
I This is done like himselfe indeed, he comes into the Temple to Worship, and when he is there he stands. He is too good it seemes to bow his Knee before the Lord.
I This is done like himself indeed, he comes into the Temple to Worship, and when he is there he Stands. He is too good it seems to bow his Knee before the Lord.
and wilt thou be wroth with the whole Congregation? Thus did not DANIEL, who (in his 6. Chap. ) no lesse then three times every day was downe upon his Knees praying to God.
and wilt thou be wroth with the Whole Congregation? Thus did not DANIEL, who (in his 6. Chap.) no less then three times every day was down upon his Knees praying to God.
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and out-faces him (as it were) in his owne House, stands in a peremptory confidence of his owne merits, with a daring countenance, a stretched-out Necke,
and outfaces him (as it were) in his own House, Stands in a peremptory confidence of his own merits, with a daring countenance, a stretched-out Neck,
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If I could suppose that their prejudicate opinions would give them leave to hearken to reason, I should endeavor to give them what satisfaction I am able.
If I could suppose that their prejudicate opinions would give them leave to harken to reason, I should endeavour to give them what satisfaction I am able.
That God must bee worshipped with the Body as well as with the Soule. And therefore that Argument is but frivolous, to say that God is a Spirit, and he must bee worshipped in Spirit and in Truth. It is true, God is a Spirit, and he must be worshipped in Spirit, but how? Fundamentalitèr, non exclusire, Fundamentally, the Foundation of thy worship must bee layd in the Spirit, (without which all the bowing in the world (I acknowledge) is worth nothing in the Eyes of God:) but not exclusively, excluding the bodily Worship.
That God must be worshipped with the Body as well as with the Soul. And Therefore that Argument is but frivolous, to say that God is a Spirit, and he must be worshipped in Spirit and in Truth. It is true, God is a Spirit, and he must be worshipped in Spirit, but how? Fundamentaliter, non exclusire, Fundamentally, the Foundation of thy worship must be laid in the Spirit, (without which all the bowing in the world (I acknowledge) is worth nothing in the Eyes of God:) but not exclusively, excluding the bodily Worship.
Nay, it is impossible that thou shouldst worship God in Spirit and in Truth, except it bee also exprest in the body, never tell me of thy inward and bare Spirituall worship;
Nay, it is impossible that thou Shouldst worship God in Spirit and in Truth, except it be also expressed in the body, never tell me of thy inward and bore Spiritual worship;
Can precious Oyntment be conceal'd? Can fire in the midst of combustible matter lye hid? The Body is but the Instrument and Servant of the Soule, and followes her Dictates.
Can precious Ointment be concealed? Can fire in the midst of combustible matter lie hid? The Body is but the Instrument and Servant of the Soul, and follows her Dictates.
This being granted, the next thing we must force yee to grant, is, that this bodily Worship is to bee given especially in the Church, for therefore come we to Church, and therefore were Churches built, for the Worship of God.
This being granted, the next thing we must force ye to grant, is, that this bodily Worship is to be given especially in the Church, for Therefore come we to Church, and Therefore were Churches built, for the Worship of God.
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And yee shall finde, that in most places where the vulgar Latine Translation renders it Adoravit, it is as much in the Hebrew, as Incurvatus est, he was bowed, or hee was bended in his body. To Worship then outwardly, is to bo• the Knee or the Body; and this ought to bee done and this ought to bee done in the Church especially.
And ye shall find, that in most places where the Vulgar Latin translation renders it Adoravit, it is as much in the Hebrew, as Incurvatus est, he was bowed, or he was bent in his body. To Worship then outwardly, is to bo• the Knee or the Body; and this ought to be done and this ought to be done in the Church especially.
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I hope yee will yeild, that if we doe it at all, we must needs doe it with our faces pointed to one particular place, and why to that place rather then to an other, the reasons are excellent,
I hope ye will yield, that if we do it At all, we must needs do it with our faces pointed to one particular place, and why to that place rather then to an other, the Reasons Are excellent,
The Heathens were all great worshippers of the Sunne, and therefore they us'd to worship towards the East, the place of the Sunnes Rising, where their God appear'd to them first in the Morning: But the Lord because he would not have his people the Iewes to imitate the Heathen, therefore by his command the Arke was set in the West part of the Tabernacle, and afterwards of the Temple when it was built in the holyest place of all.
The heathens were all great worshippers of the Sun, and Therefore they used to worship towards the East, the place of the Suns Rising, where their God appeared to them First in the Morning: But the Lord Because he would not have his people the Iewes to imitate the Heathen, Therefore by his command the Ark was Set in the West part of the Tabernacle, and afterwards of the Temple when it was built in the Holiest place of all.
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and this is figured out unto us by the West, according to that in the 68. Psalme. Sing praise unto Him who rideth upon the Heavens, as upon a Horse. For so it is in the English:
and this is figured out unto us by the West, according to that in the 68. Psalm. Sing praise unto Him who rides upon the Heavens, as upon a Horse. For so it is in the English:
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Who rides upon the West (that is) who tryumphs over Death, signified by the West, the place where the Sunne sets. And indeed if yee observe, yee shall finde almost all the Ceremonies, all the Sacrifices of the old Law to point onely at the West of CHRIST, at his Death, at the setting of our Sunne of Righteousnesse.
Who rides upon the West (that is) who Triumphos over Death, signified by the West, the place where the Sun sets. And indeed if ye observe, ye shall find almost all the Ceremonies, all the Sacrifices of the old Law to point only At the West of CHRIST, At his Death, At the setting of our Sun of Righteousness.
But no sooner had this Sunne (who for a while was set unto the World) recover'd the East and was Risen again from the Grave, but immediately this West worship of the Iewes, was abolished.
But no sooner had this Sun (who for a while was Set unto the World) recovered the East and was Risen again from the Grave, but immediately this West worship of the Iewes, was abolished.
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And therefore the Christians of the primitive times, who now had a new Law, the Law of the Gospell, which did and does chiefly looke unto the East of CHRIST,
And Therefore the Christians of the primitive times, who now had a new Law, the Law of the Gospel, which did and does chiefly look unto the East of CHRIST,
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and denyed him to be come in the Flesh) that he was both come, dead, and risen againe, they did turne from the West to the East. The Iewes even to this houre doe Worship towards the West, still expecting when CHRIST should come, and set, and dye: At nos a tergo ponimus mortem Christi, a fronte Resurrectionem & adventum ad judicium.
and denied him to be come in the Flesh) that he was both come, dead, and risen again, they did turn from the West to the East. The Iewes even to this hour do Worship towards the West, still expecting when CHRIST should come, and Set, and die: At nos a tergo ponimus mortem Christ, a front Resurrectionem & adventum ad judicium.
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But we turne our Backs upon the West, as professing CHRISTS Death to be past, and behinde us: and point towards the East as confessing his Resurrection, and expecting his comming againe to Iudgement, who shall come,
But we turn our Backs upon the West, as professing CHRIST Death to be past, and behind us: and point towards the East as confessing his Resurrection, and expecting his coming again to Judgement, who shall come,
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and therefore the C•u •n has thought f• in the buriall of Christian bodyes, so to dispose of the scituation of them in the Grave, that they are placed with theyr Faces (as it were) looking into the East, expecting the comming againe of their Lord and Saviour in his Glory. I might here adde that the East is the Nobler part of the World, wherein Gods Greatnesse and Majestie does most appeare, beeing manifested in the motion of the Heavens, which is from the East. I might also tell you, that Paradise was scituated in that part of the World,
and Therefore the C•u •n has Thought f• in the burial of Christian bodies, so to dispose of the situation of them in the Grave, that they Are placed with their Faces (as it were) looking into the East, expecting the coming again of their Lord and Saviour in his Glory. I might Here add that the East is the Nobler part of the World, wherein God's Greatness and Majesty does most appear, being manifested in the motion of the Heavens, which is from the East. I might also tell you, that Paradise was situated in that part of the World,
for so it was if we'll beleeve the Translation of the Septuagint. in the 2d. of Gen. Quasi quaeremus ad Paradisum redire, sayes Aquinas, as if by worshipping thus we sought to returne backe to Paradise, from whence the Sinne of our first Parents drove us.
for so it was if we'll believe the translation of the septuagint. in the 2d. of Gen. Quasi quaeremus ad Paradisum Redire, Says Aquinas, as if by worshipping thus we sought to return back to Paradise, from whence the Sin of our First Parents drove us.
and being that we are to worship a God whose Infinite Majestie to us is invisible, and onely yet to be seene in the Workes of the Creation; therefore we bend our selves in this Religious action towards that Part of the Creation, which is the most Glorious and by consequence of greatest vertue to excite and inflame our present Devotion.
and being that we Are to worship a God whose Infinite Majesty to us is invisible, and only yet to be seen in the Works of the Creation; Therefore we bend our selves in this Religious actium towards that Part of the Creation, which is the most Glorious and by consequence of greatest virtue to excite and inflame our present Devotion.
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And this may give you some satisfaction concerning our turning towards the East at the Hymnes, the Doxologies, and Prayers. For these and other Heavenly reasons has the Church thought good to make the East part of the Temple, to imitate the Holyest place of the Iewes, which was in the West; and therefore, there they have plac'd the Altar or Communion-Table, where the Body and Bloud of our blessed Saviour is administred unto the people, where the Prayers and Thankesgivings of the Congregation (like a Sacrifice of Incense) is by the mouth of the Priest offer'd unto God:
And this may give you Some satisfaction Concerning our turning towards the East At the Hymns, the doxologies, and Prayers. For these and other Heavenly Reasons has the Church Thought good to make the East part of the Temple, to imitate the Holiest place of the Iewes, which was in the West; and Therefore, there they have placed the Altar or Communion table, where the Body and Blood of our blessed Saviour is administered unto the people, where the Prayers and Thanksgivings of the Congregation (like a Sacrifice of Incense) is by the Mouth of the Priest offered unto God:
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and before or towards this place doe we worship God. It is a scandall and an ignorance, grosse as Aegyptian darkenesse, which may be felt, to say, that we bow to the Altar or Table: No, we bow to God, and the having of that Table in my sight when I bow (putting me in minde of the mercies and Sufferings of my Saviour) cannot chuse but make me bow the lower.
and before or towards this place do we worship God. It is a scandal and an ignorance, gross as Egyptian darkness, which may be felt, to say, that we bow to the Altar or Table: No, we bow to God, and the having of that Table in my sighed when I bow (putting me in mind of the Mercies and Sufferings of my Saviour) cannot choose but make me bow the lower.
and truly I would thanke that man who but would whisper an objection into me, that I might by Gods assistance endeavor to answer it, — and I have receiv'd one already, from which of yee it comes I know not, and it is this.
and truly I would thank that man who but would whisper an objection into me, that I might by God's assistance endeavour to answer it, — and I have received one already, from which of ye it comes I know not, and it is this.
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if they be standing up confessing theyr Faith, then to joyne with them and intend that What? without so much as once taking notice what Place it is yee are come into? Without so much as once acknowledging God to dwell in that House? Yee durst not thrust thus rudely into the Presence Chamber of a King. His Chayre of State would strike a greater awe into yee. Yee ought to doe thus!
if they be standing up confessing their Faith, then to join with them and intend that What? without so much as once taking notice what Place it is ye Are come into? Without so much as once acknowledging God to dwell in that House? Ye durst not thrust thus rudely into the Presence Chamber of a King. His Chair of State would strike a greater awe into ye. Ye ought to do thus!
Yee ought also to joyne with the Congregation in comming to the Church betimes; before divine Service is begun; not to stay lurking 〈 ◊ 〉 your houses till the Confession, and Absolution be past,
Ye ought also to join with the Congregation in coming to the Church betimes; before divine Service is begun; not to stay lurking 〈 ◊ 〉 your houses till the Confessi, and Absolution be passed,
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This yee ought to doe also, and then we will allow yee to joyne presently with the Congregation: for so yee shall have time enough before yee come to the publike duty to worship God,
This ye ought to do also, and then we will allow ye to join presently with the Congregation: for so ye shall have time enough before ye come to the public duty to worship God,
Will not presently Kneeling downe in my seate when I come into the Church, and saying a private Prayer lifting up a private Ejaculation to the Lord, serve the tu•ne without first bowing and prostrating my selfe before the Altar? I answer;
Will not presently Kneeling down in my seat when I come into the Church, and saying a private Prayer lifting up a private Ejaculation to the Lord, serve the tu•ne without First bowing and prostrating my self before the Altar? I answer;
For if thou wilt observe a little in coole bloud this Nuda genu flexio (as I may call it) this naked bowing before the Altar which is not accompanied with Prayer,
For if thou wilt observe a little in cool blood this Nuda genu flexio (as I may call it) this naked bowing before the Altar which is not accompanied with Prayer,
and besides the stirring up of mine owne devotions, & thed evotions of others by beholding that humble and reverend gesture, thou shalt finde to be done, not without a great deale of caution, not without a great deale or reason and mysterie.
and beside the stirring up of mine own devotions, & worser evotions of Others by beholding that humble and reverend gesture, thou shalt find to be done, not without a great deal of caution, not without a great deal or reason and mystery.
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Yee will not be discontented I hope if I make it plaine to you that our Saviour CHRIST himselfe has taught us this very same Method of Adoration. Looke but into the Lords Prayer, Our Father which art in Heaven, &c. Hee first layes downe the Foundation of our Religion, of our Devotion;
Ye will not be discontented I hope if I make it plain to you that our Saviour CHRIST himself has taught us this very same Method of Adoration. Look but into the lords Prayer, Our Father which art in Heaven, etc. He First lays down the Foundation of our Religion, of our Devotion;
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before we are taught eyther to pray for our owne Salvation, in saying thy Kingdome come to us, before w• are taught to pray for our Dayly bread, for the forgivenesse of our Sinnes, or for any thing which concernes our selves, we are t•ght to say hallowed be thy Name: VV• must first seeke and desire the glory of God, and then •u• owne Salvation: and not onely so,
before we Are taught either to pray for our own Salvation, in saying thy Kingdom come to us, before w• Are taught to pray for our Daily bred, for the forgiveness of our Sins, or for any thing which concerns our selves, we Are t•ght to say hallowed be thy Name: VV• must First seek and desire the glory of God, and then •u• own Salvation: and not only so,
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but sanctificetur, impersonally; sanctified or hallowed bee thy Name, without the joyning of any person to it, to show us that we ought to desire Gods honour principally and in the first place, without any respect unto our selves,
but sanctificetur, impersonally; sanctified or hallowed be thy Name, without the joining of any person to it, to show us that we ought to desire God's honour principally and in the First place, without any respect unto our selves,
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which is a great deale more thanke-worthy, then to doe it with relation to our owne happinesse: as we are partakers of that chiefe good and happinesse.
which is a great deal more thankworthy, then to do it with Relation to our own happiness: as we Are partakers of that chief good and happiness.
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we doe not immediately fall downe to our Prayers, for that were to worship God in respect of our selves: but first of all before we come to lay any claime unto him by our Prayers, we humbly prostrate our selves before the Altar,
we do not immediately fallen down to our Prayers, for that were to worship God in respect of our selves: but First of all before we come to lay any claim unto him by our Prayers, we humbly prostrate our selves before the Altar,
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So that if there should be a Heathen amongst us in the Congregation, and should but behold that reverent behaviour, hee could not chuse but breake out and say;
So that if there should be a Heathen among us in the Congregation, and should but behold that reverend behaviour, he could not choose but break out and say;
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Our first bowing without Prayer, acknowledges his Omnipotencie and Independencie: Our second bowing accompanyed with Prayers, does confesse his Mercy and the Communication of his Goodnesse. If thou wilt then fall directly upon thy Knees to thy Prayers, is soone as thou enterest the Church,
Our First bowing without Prayer, acknowledges his Omnipotency and Independency: Our second bowing accompanied with Prayers, does confess his Mercy and the Communication of his goodness. If thou wilt then fallen directly upon thy Knees to thy Prayers, is soon as thou enterest the Church,
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But all that I can doe will not bring the Pharisee (I see) to stoope, we must be forc'd to leave him as we found him, standing ▪ Let us heare what hee does more.
But all that I can do will not bring the Pharisee (I see) to stoop, we must be forced to leave him as we found him, standing ▪ Let us hear what he does more.
NONLATINALPHABET. The Pharisee stood, and pray'd thus with himselfe. We have too many such Pharisees now adayes, who pray with themselves, by their good wils they would never joyne with the Congregation•.
. The Pharisee stood, and prayed thus with himself. We have too many such Pharisees now adays, who pray with themselves, by their good wills they would never join with the Congregation•.
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but this vaine glorious and proud man by boasting of his owne merits, and standing with a stiffe Knee before the Lord, has even clip• the wings of his Prayers; so that instead of ascending unto God, they remaine heavy things at home with him:
but this vain glorious and proud man by boasting of his own merits, and standing with a stiff Knee before the Lord, has even clip• the wings of his Prayers; so that instead of ascending unto God, they remain heavy things At home with him:
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The Lord heareth not sinners, hee esteemes 〈 ◊ 〉 of the Prayers of the proud and disobedient. For although the reverent gesture of Kneeling or Prayers,
The Lord hears not Sinners, he esteems 〈 ◊ 〉 of the Prayers of the proud and disobedient. For although the reverend gesture of Kneeling or Prayers,
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and at the blessed Eucharist, and other •re C•emonies of the Church, be not absolutely and primarily of the Essence of Religion, •though secondarily they are,
and At the blessed Eucharist, and other •re C•emonies of the Church, be not absolutely and primarily of the Essence of Religion, •though secondarily they Are,
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It is acknowledg'd that the chiefest Sacrifice and which is most acceptable to the Lord, is a Contrite heart: yet I say againe, that where the Heart is contrite there the Body will expresse Humilitie. The Knee of that man cannot be stiffe, whose heart is broken 'tis both against Philosophie and Divinitie: the heart is like the great wheele in a Clocke, it sets all the other members a working.
It is acknowledged that the chiefest Sacrifice and which is most acceptable to the Lord, is a Contrite heart: yet I say again, that where the Heart is contrite there the Body will express Humility. The Knee of that man cannot be stiff, whose heart is broken it's both against Philosophy and Divinity: the heart is like the great wheel in a Clock, it sets all the other members a working.
So DAVID in the 2. of Sam. 18. Who am I O Lord God, and what is my House that thou hast brought me hitherto? So DANIEL chap. 9. O Lord, Righteousnesse belongeth unto thee:
So DAVID in the 2. of Sam. 18. Who am I Oh Lord God, and what is my House that thou hast brought me hitherto? So DANIEL chap. 9. Oh Lord, Righteousness belongeth unto thee:
but the Pharisee he expresseth in other kinde of language, God I thanke thee, I am not as other men, &c. It may appeare at the first, that the Pharisee did well in doing thus.
but the Pharisee he Expresses in other kind of language, God I thank thee, I am not as other men, etc. It may appear At the First, that the Pharisee did well in doing thus.
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And DAVID and EZEKIAS, and S. PAUL himselfe, and ZACCH•EUS, do all of them speake of their good works. Why then is the Pharisee condemn'd for this? I answer, that it is one thing to praise God for the good things that are in us,
And DAVID and EZEKIAS, and S. PAUL himself, and ZACCH•EUS, do all of them speak of their good works. Why then is the Pharisee condemned for this? I answer, that it is one thing to praise God for the good things that Are in us,
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Another thing onely to name God formally and coldly in our Thankesgivings, and presently to get upon our owne wings, and share aloft in a conceit, either that these things we enjoy come from our selves, 〈 … 〉 G• by our deserts, and so ascribe that commendation to our selves, which is due to the Lord. And thus did the Pharisee. What hast thou O man, that thou hast not received? Wherefore then •rt thou lifted up as if thou hadst not received 〈 ◊ 〉 •ha•emus (sayes one) non quia boni si•us, 〈 … 〉 quia bonus est Deus.
another thing only to name God formally and coldly in our Thanksgivings, and presently to get upon our own wings, and share aloft in a conceit, either that these things we enjoy come from our selves, 〈 … 〉 G• by our deserts, and so ascribe that commendation to our selves, which is due to the Lord. And thus did the Pharisee. What hast thou Oh man, that thou hast not received? Wherefore then •rt thou lifted up as if thou Hadst not received 〈 ◊ 〉 •ha•emus (Says one) non quia boni si•us, 〈 … 〉 quia bonus est Deus.
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Ah! this is a string too much touch'd upon by our new Pharisees. There be no greater justifiers of themselves, no greater censurers of others in the world,
Ah! this is a string too much touched upon by our new Pharisees. There be no greater justifiers of themselves, no greater censurers of Others in the world,
For first, hee is an Extortioner and unjust man in respect of God: in this very speech he 〈 ◊ 〉 God 〈 ◊ 〉 his Honour, and the glorie that is due to H•. In believing himselfe onely to be good, he does detract from the Lords goodnesse, which is, su• communicativum, communicative of it 〈 ◊ 〉, no• limit• to one, two,
For First, he is an Extortioner and unjust man in respect of God: in this very speech he 〈 ◊ 〉 God 〈 ◊ 〉 his Honour, and the glory that is due to H•. In believing himself only to be good, he does detract from the lords Goodness, which is, su• communicativum, communicative of it 〈 ◊ 〉, no• limit• to one, two,
It was a high pride in this Pharisee, which could perswade him, that the spacious and unlimited goodnesse of God would bee imprison'd in his breast onely, which is diffu•ve as the Light. But the Nature of Pride is to be alone: all other sin• •ces doe delight in company. Lust desires a companion, it is not the sinne of one: Intemperance rejoyces in company, there must be good followes, or else the sport's worth nothing.
It was a high pride in this Pharisee, which could persuade him, that the spacious and unlimited Goodness of God would be imprisoned in his breast only, which is diffu•ve as the Light. But the Nature of Pride is to be alone: all other sin• •ces do delight in company. Lust Desires a Companion, it is not the sin of one: Intemperance rejoices in company, there must be good follows, or Else the sport's worth nothing.
Sola superbia solitudinem quarit, socitatem non patitur, only Pride, that desires solitude, cannot endure any partners. It is not unfitly compa•d unto a high and raging winde, which throwes downe a• before it:
Sola superbia solitudinem quarit, socitatem non patitur, only Pride, that Desires solitude, cannot endure any partners. It is not unfitly compa•d unto a high and raging wind, which throws down a• before it:
Secondly, he was unjust in respect of the •licane, in condemning of his Brother, and 〈 … 〉 out any witnesses, and that before his ca• heard. He was both th• •ge, party and w• himselfe,
Secondly, he was unjust in respect of the •licane, in condemning of his Brother, and 〈 … 〉 out any Witnesses, and that before his ca• herd. He was both th• •ge, party and w• himself,
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We have too many of these Iudges who will digito monstrare & dicere hic est, most wickedly and presumptuously even enter into Gods secret Decree, and undertake to tell who has grace,
We have too many of these Judges who will digito monstrare & dicere hic est, most wickedly and presumptuously even enter into God's secret decree, and undertake to tell who has grace,
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And this kinde of (people might they be Canonizers of the Saints) certainely would deale with the Heaven of the blessed, as the Astronomers have done already with the eight Heaven, who have fill'd it with Beares and Lyons, and Serpents and Dogs. These are they who can espie a mote in theyr Brothers Eye; O, they have the sharpenesse of an Eagle, when they looke upon others;
And this kind of (people might they be Canonizers of the Saints) Certainly would deal with the Heaven of the blessed, as the Astronomers have done already with the eight Heaven, who have filled it with Bears and Lyons, and Serpents and Dogs. These Are they who can espy a mote in their Brother's Eye; Oh, they have the sharpness of an Eagl, when they look upon Others;
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they cannot perceive the beame that is in theyr owne. I will onely send these to our Saviour in the 7. of St. Math. 1. (a known place) Iudge not that yee be not iudged.
they cannot perceive the beam that is in their own. I will only send these to our Saviour in the 7. of Saint Math. 1. (a known place) Judge not that ye be not judged.
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One would have thought that the Pharisees had beene wise men. The Scribes and Pharisees, why, they were the only men inrepute amongst the people for their holinesse and wisedome: but I see that Paradoxe is true. Nemo improbus sapit,
One would have Thought that the Pharisees had been wise men. The Scribes and Pharisees, why, they were the only men inrepute among the people for their holiness and Wisdom: but I see that Paradox is true. Nemo Improbus sapit,
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No wicked man can be wise: he may bee •raf• and witty to contrive mischiefe, but to be wise, hee cannot bee and so SALOMON tells us, who continually in his Proverbes, makes a wicked man and a foole Synonimyes, they signifie with him the same thing. For would any man who had never so little sparke of wisedome in him, being a Petitioner, and hoping to move compassion of his miserie in the heart of him to whom he makes his Petition, lay all his State, his Pompe, and his bravery open before him? Wee would account him but an unskilfull Begger, who, being to aske an Almes, would (if he had them or could borrow them) put on Rings upon his fingers, adorne himselfe with Iewels, cloth himselfe in fine linnings, Scarlet or Purple, and by this meanes hope to move the hearts of men to a pitty of his condition.
No wicked man can be wise: he may be •raf• and witty to contrive mischief, but to be wise, he cannot be and so SOLOMON tells us, who continually in his Proverbs, makes a wicked man and a fool Synonimyes, they signify with him the same thing. For would any man who had never so little spark of Wisdom in him, being a Petitioner, and hoping to move compassion of his misery in the heart of him to whom he makes his Petition, lay all his State, his Pomp, and his bravery open before him? we would account him but an unskilful Beggar, who, being to ask an Alms, would (if he had them or could borrow them) put on Rings upon his fingers, adorn himself with Jewels, cloth himself in fine linnings, Scarlet or Purple, and by this means hope to move the hearts of men to a pity of his condition.
They lay open onely their rags, their wants, their infirmities, their diseases, their blindnesse, their lamenesse, their dumbnesse; yee shall be sure to heare them preach to you of this,
They lay open only their rags, their Wants, their infirmities, their diseases, their blindness, their lameness, their dumbness; ye shall be sure to hear them preach to you of this,
Yet our Pharisee (foolisher then any of these) comming into the Temple, (where all state and conceits of our owne greatnesse should be layd aside) to humble himselfe before the face of Almighty God, instead of comming in thoughts and words apparell'd in Sack-cloath and Ashes, puts on no lesse then two of the best and 〈1 page〉 wee will come directly to his paying of Tithes, and I hope it will not disturbe your mirth much to heare a little concerning this.
Yet our Pharisee (foolisher then any of these) coming into the Temple, (where all state and conceits of our own greatness should be laid aside) to humble himself before the face of Almighty God, instead of coming in thoughts and words appareled in sackcloth and Ashes, puts on no less then two of the best and 〈1 page〉 we will come directly to his paying of Tithes, and I hope it will not disturb your mirth much to hear a little Concerning this.
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But it is likely that this may also rellish to some of yee, as bitter is a dish of meate boyl'd in Wormewood. I cannot helpe it if it does, heare it you must;
But it is likely that this may also relish to Some of ye, as bitter is a dish of meat boiled in Wormwood. I cannot help it if it does, hear it you must;
the fault is in your palate and not in the meat. I hope there is no Antipathy betwixt this dish and any of yee present: if yee can endure the fight of it,
the fault is in your palate and not in the meat. I hope there is no Antipathy betwixt this dish and any of ye present: if ye can endure the fight of it,
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and deepe insight in Antiquity, by bearing armes against the Church in this quarrell, And the truth is, hee who undertakes such a popular warre, such a plausible subiect, his a great advantage on his side.
and deep insight in Antiquity, by bearing arms against the Church in this quarrel, And the truth is, he who undertakes such a popular war, such a plausible Subject, his a great advantage on his side.
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The greater number would have it to, an• sl•der arguments and weapon, will serve thy m•n when th• adversar• is willing to 〈 ◊ 〉 overcome We see here the Pharisee does it,
The greater number would have it to, an• sl•der Arguments and weapon, will serve thy m•n when th• adversar• is willing to 〈 ◊ 〉 overcome We see Here the Pharisee does it,
They were 〈 … 〉 paying their Tithes, that they did it unto Minte and Commin. And of this our Saviour himselfe beates witnesse in the 23. of St. Mat vers 23. Woe unto you Scribes and Pharisees, Hypocrites, for yee tithe Mine and Commin and Annis, and leave the weightier matters of the Law,
They were 〈 … 〉 paying their Tithes, that they did it unto Mint and Commin. And of this our Saviour himself beats witness in the 23. of Saint Mathew vers 23. Woe unto you Scribes and Pharisees, Hypocrites, for ye tithe Mine and Commin and Annis, and leave the Weightier matters of the Law,
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For although he pronounces a woe against them for neglecting of judgement and mercy, yet he approves of theyr Tything even unto such sm•ll matters in the latter part of the verse These things yee ought to have done,
For although he pronounces a woe against them for neglecting of judgement and mercy, yet he approves of their Tithing even unto such sm•ll matters in the latter part of the verse These things ye ought to have done,
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except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees, yee shall not enter into the Kingdome of Heaven. What will become of yee then (O thinke of it for your owne sakes) when your righteousnesse shall come short of theyrs? If yee enter not into the Kingdome of Heaven, consider then what place it is into which yee shall enter.
except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall not enter into the Kingdom of Heaven. What will become of ye then (Oh think of it for your own sakes) when your righteousness shall come short of theirs? If ye enter not into the Kingdom of Heaven, Consider then what place it is into which ye shall enter.
whereas now these Parsonages where the Tithes are exacted as due, and not as gift, doe make the Churchman not so carefull to cut out his Doctrines in that fashion which shall please you, as to indeavor to please God, and discharge a good conscience.
whereas now these Parsonages where the Tithes Are exacted as due, and not as gift, do make the Churchman not so careful to Cut out his Doctrines in that fashion which shall please you, as to endeavour to please God, and discharge a good conscience.
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These Tithes too (yee say doe make the Priests proud and stately: whereas your Lecturers are meeke and humble, striving to give content to all who otherwise should come short of their wages I answer, it the Priest be proud, it is a great fault in him:
These Tithes too (ye say do make the Priests proud and stately: whereas your Lecturers Are meek and humble, striving to give content to all who otherwise should come short of their wages I answer, it the Priest be proud, it is a great fault in him:
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But take thou heed that Pride in thee does not make thee call that pride in him, which is not pride, but onely a Iustice, and true proportion in his carriage: for then thou shalt answer for that.
But take thou heed that Pride in thee does not make thee call that pride in him, which is not pride, but only a justice, and true proportion in his carriage: for then thou shalt answer for that.
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every little thing of us who has but scrap•d a p•ch'd estate together, a company of poore Cottages, (broken and cra•e as theyr Titles ) by what meanes •o matter,
every little thing of us who has but scrap•d a p•ched estate together, a company of poor Cottages, (broken and cra•e as their Titles) by what means •o matter,
unlesse MORDECAI the •ew will bow to us, unlesse we can make the Parson stoope to our greatnesse. O it is an infinite eyesore to us to see him thrive and prosper in the World.
unless MORDECAI the •ew will bow to us, unless we can make the Parson stoop to our greatness. Oh it is an infinite eyesore to us to see him thrive and prosper in the World.
As we must not be so proud, but that we must visite the Widdow and the distressed, I even administer unto the necessities of the poorest wretch in the Parish,
As we must not be so proud, but that we must visit the Widow and the distressed, I even administer unto the necessities of the Poorest wretch in the Parish,
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so on the other side, wee must not be so base, to flatter the greatest. And this CHRIST himselfe has taught us by his owne example, who did not refuse to touch the poore Leapers in the Gospell with his owne blessed hands, and so cur'd them:
so on the other side, we must not be so base, to flatter the greatest. And this CHRIST himself has taught us by his own Exampl, who did not refuse to touch the poor Leapers in the Gospel with his own blessed hands, and so cured them:
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and yet yee see he us'd an other kinde of behaviour to the great ones of the Iewes, the Scribes, and Pharisees. To their faces often h• calles them Hypocrites, painted Sepultures, Murderers of the Prophets, c•ren of the Divell, and pronounces woe upon woe against them.
and yet ye see he used an other kind of behaviour to the great ones of the Iewes, the Scribes, and Pharisees. To their faces often h• calls them Hypocrites, painted Sepultures, Murderers of the prophets, c•ren of the devil, and pronounces woe upon woe against them.
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For he knew that the disea•s of the Leaper and Pharisee were different, and therefore requir'd a different Playster. And yet for all this, yee will not dare (I hope) to call him proud or stately because hee did not croutch to them.
For he knew that the disea•s of the Leaper and Pharisee were different, and Therefore required a different Plaster. And yet for all this, ye will not Dare (I hope) to call him proud or stately Because he did not croutch to them.
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But take heed, for in detaining thy Tithe, thou doest not onely rob the Priest, if that were all it were no great matter) but thou robb'st God, thou robb'st thine owne Soule, both of Temporall blessings,
But take heed, for in detaining thy Tithe, thou dost not only rob the Priest, if that were all it were no great matter) but thou Robbed God, thou Robbed thine own Soul, both of Temporal blessings,
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when by saying thy Tithes truly thou mightst procure a blessing. But for fe•e thou mightst suppose, t• 〈 … 〉 but onely the Arguments of us Clergy, 〈 … 〉 yee I •we, for our owne profit;
when by saying thy Tithes truly thou Mightest procure a blessing. But for fe•e thou Mightest suppose, t• 〈 … 〉 but only the Arguments of us Clergy, 〈 … 〉 ye I •we, for our own profit;
for •lt •s which I have sayd, I will deliver thee over to th• place of the Prophet, Mal. 3.8. Will a man 〈 … 〉 Yet yee have robbed me, but yee say, wherein have 〈 ◊ 〉 robbed thee? In Tithes and •rings.
for •lt •s which I have said, I will deliver thee over to th• place of the Prophet, Malachi 3.8. Will a man 〈 … 〉 Yet ye have robbed me, but ye say, wherein have 〈 ◊ 〉 robbed thee? In Tithes and •rings.
C• 〈 … 〉 Hebrew phrase: 〈 … 〉 cursed had beene 〈 … 〉 cursed with a• 〈 ◊ 〉 it showes •e greatnesse of it, a double curse, a curse of Soule and Body. It follows in that Text of Malachi, Bring yee all the Tithes into the Store-house, that there may be meate in mine House,
C• 〈 … 〉 Hebrew phrase: 〈 … 〉 cursed had been 〈 … 〉 cursed with a• 〈 ◊ 〉 it shows •e greatness of it, a double curse, a curse of Soul and Body. It follows in that Text of Malachi, Bring ye all the Tithes into the Storehouse, that there may be meat in mine House,
Seeing that he cares not for the word paying, it is well that he will give his Tithes 'tis more then thousands will doe in our Age To give Tithes now is almost become a Prodigie, Sacriledge is growne to that height, Vertue and Religion become so frozen, that those few honest Patrons who are left, are afrayd to give their Parsonages freely, for feare of being accounted but raw and simple men in the world.
Seeing that he Cares not for the word paying, it is well that he will give his Tithes it's more then thousands will do in our Age To give Tithes now is almost become a Prodigy, Sacrilege is grown to that height, Virtue and Religion become so frozen, that those few honest Patrons who Are left, Are afraid to give their Parsonages freely, for Fear of being accounted but raw and simple men in the world.
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To speake what other strange wayes there be, of bargaines, of wa•ers, of gratifying my Lady for her good wish, of taking any false pretended Title at the first, and then •ully (as they call it buying the ti• Title, w• must be called (for s•oth) 〈 ◊ 〉 Title of Coreberat• or else of A•v•ons, passed in private to 〈 … 〉 the presentation of his Clarke, who if he refuses to •e•le to the •ea•e is brought him, upon that is presently outed, of the 2000 l. bond which lyes by the Patron to keepe his Clarke in aw•. Citizens bookes are many times crost with them, and they are to make the best Markets they can of them:
To speak what other strange ways there be, of bargains, of wa•ers, of gratifying my Lady for her good wish, of taking any false pretended Title At the First, and then •ully (as they call it buying the ti• Title, w• must be called (for s•oth) 〈 ◊ 〉 Title of Coreberat• or Else of A•v•ons, passed in private to 〈 … 〉 the presentation of his Clerk, who if he refuses to •e•le to the •ea•e is brought him, upon that is presently outed, of the 2000 l. bound which lies by the Patron to keep his Clerk in aw•. Citizens books Are many times crossed with them, and they Are to make the best Markets they can of them:
There 〈 ◊ 〉 the Sym• of I some and you some, There is the Sym• of quietnesse, when the Priest before he can get the presentation must enter into bond or promise holily, all his life to be a Foole, and a betrayer of the Church, (that is) to be quiet and sit still till the Patron encloses, depopulates, and does what hee list with the Lordship. Tillage is a troublesome thing,
There 〈 ◊ 〉 the Sym• of I Some and you Some, There is the Sym• of quietness, when the Priest before he can get the presentation must enter into bound or promise holily, all his life to be a Fool, and a betrayer of the Church, (that is) to be quiet and fit still till the Patron encloses, depopulates, and does what he list with the Lordship. Tillage is a troublesome thing,
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alas, it shalbe better for the Parson, he shall have a fine litle cloase or two layd next his house, about the bignesse of that which Lupus give Martiall. In quo nec Cucumis jacere rectus,
alas, it shall better for the Parson, he shall have a fine little close or two laid next his house, about the bigness of that which Lupus give Martial. In quo nec Cucumis jacere rectus,
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We have now done with the Pharisee; I con〈 … 〉 have presented him to ye in long garments, 〈 ◊ 〉 indeed we should have committed a Solecisme 〈 … 〉 dresse • … n otherwise ) but we will make 〈 … 〉 is in the Publicane, he shall appeare to yee in • … r robes.
We have now done with the Pharisee; I con〈 … 〉 have presented him to you in long garments, 〈 ◊ 〉 indeed we should have committed a Solecism 〈 … 〉 dress • … n otherwise) but we will make 〈 … 〉 is in the Publican, he shall appear to ye in • … r robes.
〈 ◊ 〉 to be foure degrees (we see) in this Publicanes • … mility. 1. He stands afarre off. 2. With a defected Countenance: he does not lift up so much as his eyes to Heaven. 3. He beats his brest.
〈 ◊ 〉 to be foure Degrees (we see) in this Publicans • … mility. 1. He Stands afar off. 2. With a defected Countenance: he does not lift up so much as his eyes to Heaven. 3. He beats his breast.
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And 4. as if that blow upon his breast had wake〈 … 〉 heart which before slept in sinne and security, • … s lips and heart joyne together in this humble short,
And 4. as if that blow upon his breast had wake〈 … 〉 heart which before slept in sin and security, • … s lips and heart join together in this humble short,
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but hee stood t• … dly For the holy Spirit in this Scripture by • … ng barely and nakedly that the Pharisee stood, 〈 … 〉 to accuse him for so standing as he did:
but he stood t• … dly For the holy Spirit in this Scripture by • … ng barely and nakedly that the Pharisee stood, 〈 … 〉 to accuse him for so standing as he did:
Observe heere the infinite Wisedome and Goodnesse of God, who out of Sinne which is the filthyest and the most odious thing in the world, does bring forth Humilitie, one of the beautifull'st peeces amongst the Vertues. That Workeman deserves admiration, who can not onely of Gold and Silver it selfe,
Observe Here the infinite Wisdom and goodness of God, who out of Sin which is the filthyest and the most odious thing in the world, does bring forth Humility, one of the beautifullest Pieces among the Virtues. That Workman deserves admiration, who can not only of Gold and Silver it self,
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Deum non permissurum fore pecc•tanisi si ab illis aliqua essent bona perventura, God would never suffer (sayes he) sinnes to bee committed but that out of those very Sinnes he does produce some good:
God non permissurum before pecc•tanisi si ab illis Any essent Bona perventura, God would never suffer (Says he) Sins to be committed but that out of those very Sinnes he does produce Some good:
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To be a farre off from God, is indeed) the naturall place of a Sinner: (Sinne does make a man a stranger to God, as it is in the Parable of the Prodigall Sonne, he went into a farre Country) and to stand a farre off, to take notice of, to be sensible of the great distance we have with God by reason of our Sinnes is the first step to our Conversion and Happinesse.
To be a Far off from God, is indeed) the natural place of a Sinner: (Sin does make a man a stranger to God, as it is in the Parable of the Prodigal Son, he went into a Far Country) and to stand a Far off, to take notice of, to be sensible of the great distance we have with God by reason of our Sinnes is the First step to our Conversion and Happiness.
for this word but, is an opposition to every member of the verse) but the Publicane he thinkes any remote corner in it, good enough for him. And see the vertue that is in Humilitie. The eyes of the Lord passe by the Pharisee, (as neare as he stood) as being unworthy to be taken notice of,
for this word but, is an opposition to every member of the verse) but the Publican he thinks any remote corner in it, good enough for him. And see the virtue that is in Humility. The eyes of the Lord pass by the Pharisee, (as near as he stood) as being unworthy to be taken notice of,
This is the true humility of the heart indeed, this is the true submission, when a man out of the consideration of his Sinnes, does rise into a consideration of the divine Majesty, against whom those Sinnes were committed,
This is the true humility of the heart indeed, this is the true submission, when a man out of the consideration of his Sinnes, does rise into a consideration of the divine Majesty, against whom those Sinnes were committed,
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Thus did MARY MAGDALENE in the 7. of St. Luke. Shee accounted her selfe unworthy to appeare before CHRIST, to looke up to the Heaven of his Face: and therefore, she got behinde his backe, kneeled downe at his feet, wash'd them with her teares,
Thus did MARY MAGDALENE in the 7. of Saint Lycia. She accounted her self unworthy to appear before CHRIST, to look up to the Heaven of his Face: and Therefore, she god behind his back, kneeled down At his feet, washed them with her tears,
Nor would she arise from thence, as if her eyes had beene in love with the Earth, till shee heard that comfortable word, till the heavie burthen of her sinnes which press'd her down, was remov'd from her shoulders by the voyce of CHRIST, saying; Thy sinnes be forgiven thee:
Nor would she arise from thence, as if her eyes had been in love with the Earth, till she herd that comfortable word, till the heavy burden of her Sins which pressed her down, was removed from her shoulders by the voice of CHRIST, saying; Thy Sins be forgiven thee:
As our Saviour sayes in the 15. of St. Mathew. Out of the heart come evill thoughts, Murders, Adulteries, Fornications, Thefts, False witnesses, slanders.
As our Saviour Says in the 15. of Saint Matthew. Out of the heart come evil thoughts, Murders, Adulteries, Fornications, Thefts, False Witnesses, slanders.
It is therefore, our owne heart, and our owne perverse and froward wils, which we ought to strike upon, according to that in the Prophet Ioel. 2. cap. vers. 13. Rent your hearts, and not your garments,
It is Therefore, our own heart, and our own perverse and froward wills, which we ought to strike upon, according to that in the Prophet Joel 2. cap. vers. 13. Rend your hearts, and not your garments,
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'Tis the Prerogative royall of God, this: as the Lord himselfe sayes by the mouth of the Prophet Isay. 43.11. I, even I, am the Lord, and beside mee there is no Saviour. And at the 25. Verse.
It's the Prerogative royal of God, this: as the Lord himself Says by the Mouth of the Prophet Saiah 43.11. I, even I, am the Lord, and beside me there is no Saviour. And At the 25. Verse.
And as he does first acknowledge God to be the Author of all forgivenesse, and secondly, confesse himselfe to be a Sinner: So hee does in the third place acknowledge himselfe to be the onely Author of his owne Sinnes. He does not accuse God, as many doe, who by countenancing that fatall Stoicall necessitie, doe make even God the Author of their Sinnes; he does not accuse the Divell, he fals not out with the Starres about the matter,
And as he does First acknowledge God to be the Author of all forgiveness, and secondly, confess himself to be a Sinner: So he does in the third place acknowledge himself to be the only Author of his own Sinnes. He does not accuse God, as many do, who by countenancing that fatal Stoical necessity, do make even God the Author of their Sins; he does not accuse the devil, he falls not out with the Stars about the matter,
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nor does he post off his sinnes unto others, as our first Parents did in Paradise: ADAM, he blames the Woman: nay, he is so bold as to lay the fault upon God himselfe,
nor does he post off his Sins unto Others, as our First Parents did in Paradise: ADAM, he blames the Woman: nay, he is so bold as to lay the fault upon God himself,
The woman she posts it off againe to the Serpent No, the Publicane goes no farther then to his owne breast. He neyther strikes at God, nor at the Divell, nor at the Starres, not at any of his companions, who might entice him peradventure) to wickednesse:
The woman she posts it off again to the Serpent No, the Publican Goes no farther then to his own breast. He neither strikes At God, nor At the devil, nor At the Stars, not At any of his Sodales, who might entice him Peradventure) to wickedness:
but he knew that his Enemies, were onely those of his owne house; and therefore, he knocks onely at his owne doore, he strikes upon his owne breast, and sayes;
but he knew that his Enemies, were only those of his own house; and Therefore, he knocks only At his own door, he strikes upon his own breast, and Says;
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but yet it is a verse of 〈 ◊ 〉 difficulty to be understood, it desires rather a P•raphrase then an expo•tion; and surely the very •ding of it to ye, will give yee satisfaction enough.
but yet it is a verse of 〈 ◊ 〉 difficulty to be understood, it Desires rather a P•raphrase then an expo•tion; and surely the very •ding of it to you, will give ye satisfaction enough.
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The Pharisee came into the Temple stiffely and proudly, as if he meant to affront the Lord in his owne house, his behaviour •s stout, his Language peremptory, and daring, he boast, of his owne good workes, he scornes and condemnes his brother. The Publicane on the other side, enters reverently, humbly, defectedly;
The Pharisee Come into the Temple stiffly and proudly, as if he meant to affront the Lord in his own house, his behaviour •s stout, his Language peremptory, and daring, he boast, of his own good works, he scorns and condemns his brother. The Publican on the other side, enters reverently, humbly, defectedly;
but as angry with himselfe for sinning against so gracious a Father, he beates his breast, as if hee meant to be reveng'd on his heart, which was the first contriver of all his Transgressions, he confesses his Sinnes, and desires Gods mercy.
but as angry with himself for sinning against so gracious a Father, he beats his breast, as if he meant to be revenged on his heart, which was the First contriver of all his Transgressions, he Confesses his Sins, and Desires God's mercy.
THe Lord by the mouth of his Prophet DAVID in the 82 Psalme, vers. 2. speaking of Magistrates, sayes, I have sayd yee are Gods. He who is the beginning of all things, begins that verse;
THe Lord by the Mouth of his Prophet DAVID in the 82 Psalm, vers. 2. speaking of Magistrates, Says, I have said ye Are God's He who is the beginning of all things, begins that verse;
nay, he begins it after the same manner as hee began all things, as he did when he drew the first draught of this faire Picture of the World. Gen. 1.3.
nay, he begins it After the same manner as he began all things, as he did when he drew the First draught of this fair Picture of the World. Gen. 1.3.
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And he begins the verse thus, not onely to teach as how we should begin all our actions, A love princip•, in all our voyages set forth from the Temple, begin at God (as we doe now, observing the •dable custome of our Nation,
And he begins the verse thus, not only to teach as how we should begin all our actions, A love princip•, in all our voyages Set forth from the Temple, begin At God (as we do now, observing the •dable custom of our nation,
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and so indeed we ought to doe, especially in assures of such consequence, when the lives and estates of men are to be layd in the ballance) but also to let us and all those whom there he stiles Gods. Know, that it is he who is Alpha Deorum, the first beginning, the Fountaine of the Gods. He is the Ocean, they but r•valets deriv'd from it.
and so indeed we ought to do, especially in assures of such consequence, when the lives and estates of men Are to be laid in the balance) but also to let us and all those whom there he stile God's Know, that it is he who is Alpha Gods, the First beginning, the Fountain of the God's He is the Ocean, they but r•valets derived from it.
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And as it was hee, who sayd to them there in the Psalme, I have said yee are Gods. So it is he, who sayes to this Alpha inter Deos minorum Gentium, in my text (as I may call him) to MOSES, one of the greatest amongst the deputed Gods, I have sayd thou art a God.
And as it was he, who said to them there in the Psalm, I have said ye Are God's So it is he, who Says to this Alpha inter Gods Minorum Gentium, in my text (as I may call him) to MOSES, one of the greatest among the deputed God's, I have said thou art a God.
so gloriously, that AARON, and the Children of Israell were afraid to come neare him, vers 30. Yet if we looke into the next verse going before, we shall finde this lustre to be none of his owne, like the Starres which every night doe light their T•pers a fresh, at the Sunne, he did but 〈 ◊ 〉 •ct the be•mes he receiv'd from God, vers 29 And it came to paste,
so gloriously, that AARON, and the Children of Israel were afraid to come near him, vers 30. Yet if we look into the next verse going before, we shall find this lustre to be none of his own, like the Stars which every night do Light their T•pers a fresh, At the Sun, he did but 〈 ◊ 〉 •ct the be•mes he received from God, vers 29 And it Come to past,
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from whence grew that custome amongst some Christians, (derided by the Iewes ) to picture MOSES with hornes, which errour was occasioned by the vicinity of the w• Hebrew words, Keren, which signifies a horne, and Karan, to shine.
from whence grew that custom among Some Christians, (derided by the Iewes) to picture MOSES with horns, which error was occasioned by the vicinity of the w• Hebrew words, Keren, which signifies a horn, and Karan, to shine.
nor with Cajetans opposing to this interpretation, nor yet with the strange glosses of some ignorant Rabbines, who affirme, that MOSES face was sayd to be horned,
nor with Cajetans opposing to this Interpretation, nor yet with the strange Glosses of Some ignorant Rabbis, who affirm, that MOSES face was said to be horned,
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because it was so dryed up with fasting those 40. dayes and 40. nights, that nothing but skinne was left upon the bones of his Cheekes, which did so sticke out Vt acuta velut Cornua viderentur; that they showed like hornes.
Because it was so dried up with fasting those 40. days and 40. nights, that nothing but skin was left upon the bones of his Cheeks, which did so stick out Vt acuta velut Cornua viderentur; that they showed like horns.
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As though that omnipotent God, who was able to preserve him all this while miraculously without meate or drinke, were not able also to keepe his body from decay and dim•nution,
As though that omnipotent God, who was able to preserve him all this while miraculously without meat or drink, were not able also to keep his body from decay and dim•nution,
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Without all question, the genuine meaning of this place, is (as our Transl•our renders it MOSES face did shine: For the Chal• Paraphrast gives it thus, The brightnesse of his face was multiplyed, and the Septnag•nt, NONLATINALPHABET, his face was glorious, and St. PAVL in the 3 to the Rom. NONLATINALPHABET,
Without all question, the genuine meaning of this place, is (as our Transl•our renders it MOSES face did shine: For the Chal• Paraphrast gives it thus, The brightness of his face was multiplied, and the Septnag•nt,, his face was glorious, and Saint PAUL in the 3 to the Rom.,
For which last reason (I doe confesse) I am beholden unto Origen, who in his 12. Hom. upon Exod. Nihil in lege gloriosum habet Moses preter sol am faciem, MOSES in the law had nothing glorious about him,
For which last reason (I do confess) I am beholden unto Origen, who in his 12. Hom. upon Exod Nihil in lege Gloriosum habet Moses preter sol am Face, MOSES in the law had nothing glorious about him,
but his Face. They are his owne words, Vultus est Sermo legis, manus opera, the face of MOSES (saith he) is the letter of the law, his hand the workes of the law. Now because no man living can be justified by the workes of the Law;
but his Face. They Are his own words, Vultus est Sermon Legis, manus opera, the face of MOSES (Says he) is the Letter of the law, his hand the works of the law. Now Because no man living can be justified by the works of the Law;
His feete, they had no glory, •o, contumeliam potius, (sayes he) nay rather they are branded with shame, for he is commanded by the Lord, Exod. 3. to put his shooes from off his Feete, Put thy shones from off thy Feete,
His feet, they had no glory, •o, contumeliam potius, (Says he) nay rather they Are branded with shame, for he is commanded by the Lord, Exod 3. to put his shoes from off his Feet, Put thy shones from off thy Feet,
To begin at the head of man, (as being the nobler member) his foot, his novissima pars: his last part, by which the Prophet Daniel will teach us to interpret longissime futura, future things which are the farthest off;
To begin At the head of man, (as being the Nobler member) his foot, his novissima pars: his last part, by which the Prophet daniel will teach us to interpret longissime futura, future things which Are the farthest off;
and his merits; and his name, (that is, the Law to be call• i• … Israel Domus discalceat vsque in ho•ternum di•m, the House of him whose shooe was pluckt off,
and his merits; and his name, (that is, the Law to be call• i• … Israel Domus discalceat vsque in ho•ternum di•m, the House of him whose shoe was plucked off,
I will returne, and by Gods assistance, and you Christian patience, try what wee can find o• from hence to make for our pre•ent occasion without any wresting,
I will return, and by God's assistance, and you Christian patience, try what we can find o• from hence to make for our pre•ent occasion without any wresting,
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And what should hinder us, but wee may finde something? For we have first God here, who is as I told yee Alpha Dec• … um, the first of the Gods, by whom, through whom,
And what should hinder us, but we may find something? For we have First God Here, who is as I told ye Alpha Dec• … um, the First of the God's, by whom, through whom,
Secondly, we have MOSES, the Civill Magistrate Gods Vice-gerent, and not MOSES barely, but MOSES glorified, MOSES with his fare shining, MOSES as it were) upon the bench:
Secondly, we have MOSES, the Civil Magistrate God's Vicegerent, and not MOSES barely, but MOSES glorified, MOSES with his fare shining, MOSES as it were) upon the bench:
And to these, that yee may reade a true Character of this meeting of yours, in my Text, wee have also MOSES face veyl'd. (1) The strict rigour of the Law, which,
And to these, that ye may read a true Character of this meeting of yours, in my Text, we have also MOSES face veiled. (1) The strict rigour of the Law, which,
like the glystering of MOSES countenance, strikes a terrour into the people, and makes them afrayd to come neare yee, covered with the veyle of Equitie, or NONLATINALPHABET, which is as Aristotle defines it, Eth. lib. 5. cap. 10. NONLATINALPHABET. A certaine Correction, or mending of the Law, beeing deficient in some cases, which the Law-giver, himselfe, were he present, would have added to the Law.
like the glistering of MOSES countenance, strikes a terror into the people, and makes them afraid to come near ye, covered with the veil of Equity, or, which is as Aristotle defines it, Eth. lib. 5. cap. 10.. A certain Correction, or mending of the Law, being deficient in Some cases, which the Lawgiver, himself, were he present, would have added to the Law.
And this is nothing else, but a wise and religious consideration and weighing of the circumstances of such facts as are to be layd in the ballance of Iustice. Thus have we here a compleat Assises, or rather the platforme, which showes us what they should be. GOD. The MAGISTRATE, PEOPLE, and EQVITIE.
And this is nothing Else, but a wise and religious consideration and weighing of the Circumstances of such facts as Are to be laid in the balance of Justice Thus have we Here a complete Assizes, or rather the platform, which shows us what they should be. GOD. The MAGISTRATE, PEOPLE, and EQVITIE.
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And so the •ext is easily divided, not to be too curious ▪ We have heere, — 1. GOD, and the Magistrate. 2. The People, and Equitie. First, God and the Magistrate;
And so the •ext is Easily divided, not to be too curious ▪ We have Here, — 1. GOD, and the Magistrate. 2. The People, and Equity. First, God and the Magistrate;
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Secondly, The People and Equity, which must go together too) and to wee have MOSES in his veyle, MOSES accommodated to the Capacity of the weake eyes of the people.
Secondly, The People and Equity, which must go together too) and to we have MOSES in his veil, MOSES accommodated to the Capacity of the weak eyes of the people.
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Secondly ▪ That this glory of theirs comes from the Lord, 'tis he who hath sayd, they are Gods, and his dixi is a Feet. With him to say they are Gods, is to make them •o. Of the First.
Secondly ▪ That this glory of theirs comes from the Lord, it's he who hath said, they Are God's, and his I have said is a Feet. With him to say they Are God's, is to make them •o. Of the First.
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Let them take heed therfore what they do, Agere uti nomē clutt, behave themselves agreeable to the Title he is pleas'd to bestow upon them, lost they be found strivers (as much is in them is to prove the God of all truth, a lyer.
Let them take heed Therefore what they do, Agere uti nomē clutt, behave themselves agreeable to the Title he is pleased to bestow upon them, lost they be found strivers (as much is in them is to prove the God of all truth, a liar.
By this Lent, this forty dayes fast, which MOSES kept here in the Mountaine, and afterwards CHRIST himselfe in the Wildernesse, imitate• by us at this time,
By this Lent, this forty days fast, which MOSES kept Here in the Mountain, and afterwards CHRIST himself in the Wilderness, imitate• by us At this time,
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or at least should bee, as farre as our weake Natures will suffer us) St. Augustine would understand the life of Man, being dayes of sorrow and affliction, according to the Mysticall number of weekes, which a woman with Child goes before she is delivered.
or At least should be, as Far as our weak Nature's will suffer us) Saint Augustine would understand the life of Man, being days of sorrow and affliction, according to the Mystical number of weeks, which a woman with Child Goes before she is Delivered.
For, if yee looke narrowly into the 16 of S• Iohns Gospell, verse 21. Ye shall •nde our blessed Saviour himselfe to imply so much, speaking how his Disciples should weep• and lament.
For, if ye look narrowly into the 16 of S• Iohns Gospel, verse 21. You shall •nde our blessed Saviour himself to imply so much, speaking how his Disciples should weep• and lament.
The true Lent which is plea•ing to God, is a Spirituall fast, a fast from Sin, and this thou must observe all the forty dayes, that is, the whole course of thy life.
The true Lent which is plea•ing to God, is a Spiritual fast, a fast from since, and this thou must observe all the forty days, that is, the Whole course of thy life.
nor must thou respect the person of thy Friend, Kinsman. Nephew or Favorite, thereby to wrong the Fatherlesse or the Widdow. Thou must make a Covenant with thine eyes, thou must not looke upon such a great Ladyes letter upon the Bench,
nor must thou respect the person of thy Friend, Kinsman. Nephew or Favourite, thereby to wrong the Fatherless or the Widow. Thou must make a Covenant with thine eyes, thou must not look upon such a great Ladies Letter upon the Bench,
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nor yet remember what such a Lord your Honourable Friend, spoke to you in private, for there is a Lord above, more Honourable then hee, who expects justice from thee.
nor yet Remember what such a Lord your Honourable Friend, spoke to you in private, for there is a Lord above, more Honourable then he, who expects Justice from thee.
yet God stands in the midst of yee, as it is in the first verse of that 82. Psalme. The Lord stands in the Congregation of the Gods. Stands with attention, stands with power. Nor can the Nimble-oyld fingers of your Notarie, set downe the things he heares halfe so fast,
yet God Stands in the midst of ye, as it is in the First verse of that 82. Psalm. The Lord Stands in the Congregation of the God's Stands with attention, Stands with power. Nor can the Nimble-oyld fingers of your Notary, Set down the things he hears half so fast,
If thou wilt have thy countenance shine before the people, if thou desirest to bee accounted honourable amongst them (as who does not desire to be honoured?) if thou expect'st reverence from them, Ergo ut mirer•ur te non tua primium aliquid? That they may give unto yee that honour yee expect, doe yee give unto them some noble specimen, some signe, that yee deserve that honour:
If thou wilt have thy countenance shine before the people, if thou Desirest to be accounted honourable among them (as who does not desire to be honoured?) if thou expectest Reverence from them, Ergo ut mirer•ur te non tua primium Aliquid? That they may give unto ye that honour ye expect, do ye give unto them Some noble specimen, Some Signen, that ye deserve that honour:
but by imitating MOSES, by going into Mount Sinai, and consulting with the Lord: (1) By dealing uprightly, by squaring all thy Actions and sentences according to the rule of justice, and the word of God.
but by imitating MOSES, by going into Mount Sinai, and consulting with the Lord: (1) By dealing uprightly, by squaring all thy Actions and sentences according to the Rule of Justice, and the word of God.
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What a propost•rous course then doe all they take, who in seeking to finde this shining of the countenanc• ▪ doe leave Mount Sinai, where the Lord keepes his residence,
What a propost•rous course then do all they take, who in seeking to find this shining of the countenanc• ▪ do leave Mount Sinai, where the Lord keeps his residence,
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what can these poore helps doe? They are but like the Fucus and Cerusse, that fill up the wrinckles in an old decayed Face, which can neyther endure the fire nor Sunne.
what can these poor helps do? They Are but like the Fucus and Cerusse, that fill up the wrinkles in an old decayed Face, which can neither endure the fire nor Sun.
For could a man directly say to me, here runs the bloud I deriv'd from Brutus or Germanicus, this veyne is fill'd with that I receiv'd from the ancient stocke of the Persian Kings, here the active and fierie spirits of Iulius Caesar dance;
For could a man directly say to me, Here runs the blood I derived from Brutus or Germanicus, this vein is filled with that I received from the ancient stock of the Persian Kings, Here the active and fiery spirits of Julius Caesar dance;
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yet, if hee cannot derive his Pedigree as well from Mount Sinai, from Vertue, from Religion, however I may outwardly (as it is requisite I should) give him reverence,
yet, if he cannot derive his Pedigree as well from Mount Sinai, from Virtue, from Religion, however I may outwardly (as it is requisite I should) give him Reverence,
It has beene, and still is, the custome of some Princes and great Potentates, that they might keep themselves in repute and estimation with the people, to reserve themselves close,
It has been, and still is, the custom of Some Princes and great Potentates, that they might keep themselves in repute and estimation with the people, to reserve themselves close,
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As we see it is verified in the Sun, that excellent and beautifull creature of the Lords, which because we have it in our eyes every day, is not much regarded:
As we see it is verified in the Sun, that excellent and beautiful creature of the lords, which Because we have it in our eyes every day, is not much regarded:
whereas, if it should appeare unto us but once in an Age, what gazing and wondring there would be at it? Not to disparage this custome, I must rather commend the worldly policie of that way which Alexander the Great, tooke to maintaine and increase his esteeme and adoration amongst his Subjects, who refusing to be called the Sonne of Philip, gave out, that he was begot of Iupiter Hammon, descended lineally of a God, and so he was believ'd to be.
whereas, if it should appear unto us but once in an Age, what gazing and wondering there would be At it? Not to disparage this custom, I must rather commend the worldly policy of that Way which Alexander the Great, took to maintain and increase his esteem and adoration among his Subject's, who refusing to be called the Son of Philip, gave out, that he was begotten of Iupiter Hammon, descended lineally of a God, and so he was believed to be.
For first, to maintaine and increase his renowne, let him reserve himselfe (in the name of God) from the People, let him keepe himselfe close, appeare not to them too commonly,
For First, to maintain and increase his renown, let him reserve himself (in the name of God) from the People, let him keep himself close, appear not to them too commonly,
nay let him not appeare unto them at all. (1) Let him be remov'd, keepe his convenient distance from them in his manners, in his actions, be not polluted with their sinnes.
nay let him not appear unto them At all. (1) Let him be removed, keep his convenient distance from them in his manners, in his actions, be not polluted with their Sins.
Each vulgar Paper carryer, each Beta •ogulatorum can bee Am•idexter, take Fees with both hands, let not the Magistrate come (for shame) amongst such, nor participate in their Villany.
Each Vulgar Paper carrier, each Beta •ogulatorum can be Am•idexter, take Fees with both hands, let not the Magistrate come (for shame) among such, nor participate in their Villainy.
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And this is truly to remove themselves from the fight of the people, and this is also with Alexander, (for I told yee they both met in one) to proclaime themselves the Sonnes of God,
And this is truly to remove themselves from the fight of the people, and this is also with Alexander, (for I told ye they both met in one) to proclaim themselves the Sons of God,
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Which if yee doe, yee shall be glorious, yee shall have honour and renowne, the skin of your Face shall shine, and the children of Israel shall see it too.
Which if ye do, ye shall be glorious, ye shall have honour and renown, the skin of your Face shall shine, and the children of Israel shall see it too.
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The reason, why MOSES put this covering upon his face while he talked with the people, without all doubt, according to the letter, was that, which is rendred by the holy Ghost in this Chapter:
The reason, why MOSES put this covering upon his face while he talked with the people, without all doubt, according to the Letter, was that, which is rendered by the holy Ghost in this Chapter:
Voluntary, and that was for Reverence; verily beleeving (as they well might) that there was, Divinum aliquid et magnum, some great and divine matter, signified by that unwonted splendour of his.
Voluntary, and that was for reverence; verily believing (as they well might) that there was, Divinum Aliquid et magnum, Some great and divine matter, signified by that unwonted splendour of his.
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By the Covering that was upon the face of the Morall law, some of the ancient Fathers would understand the humanity of CHRIST, whereby the terror of that glittering Countenance was taken away,
By the Covering that was upon the face of the Moral law, Some of the ancient Father's would understand the humanity of CHRIST, whereby the terror of that glittering Countenance was taken away,
so that the Sonnes of men by the interposition of that veyle, were now become able to looke upon that Face, which otherwise had beene too full of horrour for them:
so that the Sons of men by the interposition of that veil, were now become able to look upon that Face, which otherwise had been too full of horror for them:
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For although he was not exhibited untill the latter times, yet the vertue of his obedience (being in efficacy before his exhibition) did put a Covering upon the Face of the Law from the beginning.
For although he was not exhibited until the latter times, yet the virtue of his Obedience (being in efficacy before his exhibition) did put a Covering upon the Face of the Law from the beginning.
The Veyle upon his Face, as the giver of Ceremonies was the Cermonies themselvs, the shining Counnance was that which was meant by those Ceremonies, being shadowes of things to Come, as the Apostle calls them.
The Veil upon his Face, as the giver of Ceremonies was the Ceremonies themselves, the shining Counnance was that which was meant by those Ceremonies, being shadows of things to Come, as the Apostle calls them.
And why may not we understand by this Veyle upon the Face of MOSES as the giver of the Law Iudiciall, that covering of Aequitie which should be upon the Civill Magistrate? and this Aequitas, (for so the Latines render that word which the Greekes call NONLATINALPHABET, from NONLATINALPHABET juxta, and NONLATINALPHABET, convenience or Simile ) is nothing else but an apting or proportioning the punishment to the Fast. As in this plaine instance.
And why may not we understand by this Veil upon the Face of MOSES as the giver of the Law Judicial, that covering of Equity which should be upon the Civil Magistrate? and this Aequitas, (for so the Latins render that word which the Greeks call, from juxta, and, convenience or Simile) is nothing Else but an apting or proportioning the punishment to the Fast. As in this plain instance.
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A young man compeld by hunger, steales from his neighbour, bread or other necessaries whereby to releeve and sustaine Nature. The strictnes of our law sayes (now as I suppose) that this man must dye. But the Iudge weighing the circumstances of the fact;
A young man compelled by hunger, steals from his neighbour, bred or other necessaries whereby to relieve and sustain Nature. The strictness of our law Says (now as I suppose) that this man must die. But the Judge weighing the Circumstances of the fact;
Secondly, he did not sinne malitiouslie, or to maintaine his riot and intemperance, but driven to it by necessity: therefore, the Iudge in his wisdome mitigates, takes off the edge a little from the rigour of the law,
Secondly, he did not sin maliciously, or to maintain his riot and intemperance, but driven to it by necessity: Therefore, the Judge in his Wisdom mitigates, Takes off the edge a little from the rigour of the law,
for words that signifie the same thing. So St. PAVL, 2 Cor. 10.1. joynes them there both together NONLATINALPHABET, per mansuetudinem & aequitatem CHRISTI, both which words, insome of our English Translations, we shall finde to be put in one and the same fence, I PAVL beseech you by the meekenesse and gentlenesse of CHRIST;
for words that signify the same thing. So Saint PAUL, 2 Cor. 10.1. joins them there both together, per mansuetudinem & aequitatem CHRIST, both which words, insome of our English Translations, we shall find to be put in one and the same fence, I PAUL beseech you by the meekness and gentleness of CHRIST;
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So neare is the affinity betwixt the words, nay so neare is the affinity too betwixt the nature of the things meant by the words, that that Magistrate can not be just except hee be mercifull, nor mercifull unlesse he be just. For however they may seeme at the first Sound, there is no opposition but a sweete and harmonious Agreement betwixt them,
So near is the affinity betwixt the words, nay so near is the affinity too betwixt the nature of the things meant by the words, that that Magistrate can not be just except he be merciful, nor merciful unless he be just. For however they may seem At the First Found, there is no opposition but a sweet and harmonious Agreement betwixt them,
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Now this NONLATINALPHABET, this Veyle which is to cover the Face of MOSES, of the Iudiciall Magistrate, that the people may not be afraid to come neare him, is necessary, and that for these reasons.
Now this, this Veil which is to cover the Face of MOSES, of the Judicial Magistrate, that the people may not be afraid to come near him, is necessary, and that for these Reasons.
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Witnesse those Cityes of refuge which were in the Land of Israel. For the Letter of the Law runnes directly thus, Hee that smiteth a man that he dye, shall dye the death, Ex. 21.12.
Witness those Cities of refuge which were in the Land of Israel. For the letter of the Law runs directly thus, He that smites a man that he die, shall die the death, Ex. 21.12.
Secondly, because our humane affaires, necessarily doe require it. One man sinnes NONLATINALPHABET, on set purpose, with a praemeditation, and deliberate mind.
Secondly, Because our humane affairs, necessarily do require it. One man Sins, on Set purpose, with a premeditation, and deliberate mind.
As the Thiefe who spoyles the Traveller of his goods and life. An other offends NONLATINALPHABET, necessitated to it, as I in defending my selfe slay mine Enemy.
As the Thief who spoils the Traveller of his goods and life. an other offends, necessitated to it, as I in defending my self slay mine Enemy.
and therefore, because generall rules can not agree to every individuum, to all particulars, the industry and wisedome of the Iudge is requir'd in theyr interpretation, who is as Aristotle in an other place calls him NONLATINALPHABET, lex animatae, the living or speaking Law,
and Therefore, Because general rules can not agree to every individuum, to all particulars, the industry and Wisdom of the Judge is required in their Interpretation, who is as Aristotle in an other place calls him, lex animatae, the living or speaking Law,
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As there was in that, which Gellius in his 12. Booke, cap. 7. Makes mention of, concerning the woman who had poysoned her husband and her Son, who being brought by her Accusers before the Areopagites, defended her selfe, not by denying the fact,
As there was in that, which Gellius in his 12. Book, cap. 7. Makes mention of, Concerning the woman who had poisoned her husband and her Son, who being brought by her Accusers before the Areopagites, defended her self, not by denying the fact,
and observ'd, proves many times NONLATINALPHABET, rather a deceit then Iustice. As in the case of Antiochus, where the Roman Legate made a compact with him, to leave him the halfe part of his Ships:
and observed, Proves many times, rather a deceit then Justice As in the case of Antiochus, where the Roman Legate made a compact with him, to leave him the half part of his Ships:
now the rule or rather the reason of the Law required and expected, that the Ambassadour would have left to Antiochus, the halfe part of his Ships, entyre, whole, and fit for service:
now the Rule or rather the reason of the Law required and expected, that the Ambassador would have left to Antiochus, the half part of his Ships, entire, Whole, and fit for service:
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but doe onely differ a little in degree, Equitie making up what the Law in it selfe was deficient in, being (as I sayd before) onely universaliter loquens, able onely to speake generally, and not to every particular case, in which cases equity interprets the Law, not opposes it:
but do only differ a little in degree, Equity making up what the Law in it self was deficient in, being (as I said before) only universaliter Speaking, able only to speak generally, and not to every particular case, in which cases equity interprets the Law, not opposes it:
should the Lord have executed the strict rigour of Iustice upon every one of us, we had beene carryed immediately from the wombe of our Mother unto the Grave.
should the Lord have executed the strict rigour of justice upon every one of us, we had been carried immediately from the womb of our Mother unto the Grave.
I have showne yee thus farre what this Veyle is, and the necessity of it to be over the face of MOSES, the Civill Magistrate: I will now descend to the manner both of the framing and wearing it.
I have shown ye thus Far what this Veil is, and the necessity of it to be over the face of MOSES, the Civil Magistrate: I will now descend to the manner both of the framing and wearing it.
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The Accuser. Witnesse. Iury-man. Advoca•e or Pleader. Officer. I can but touch upon them, and first for the Accuser, whether in Iudiciall Controversies,
The Accuser. Witness. Juryman. Advoca•e or Pleader. Officer. I can but touch upon them, and First for the Accuser, whither in Judicial Controversies,
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or in causes criminall, who brings the materials for this Covering. Let him take heed that he be not found a rayser of false reports, a speaker against his Brother.
or in Causes criminal, who brings the materials for this Covering. Let him take heed that he be not found a raiser of false reports, a speaker against his Brother.
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If thou wilt doe the workes, exercise the Trade of the Divell, which is to accuse falsely, expect no other recompence but the reward of the Divell, which is to perish utterly: — But what is it to accuse falsely? Not onely, Struere de proprio calumnias Innocentiae, to create a false report upon an innocent person meerely of our owne heads, which the Oratour calls, vernaculum crimen, a domesticke crime, such a crime as is borne with us at home in our owne breasts,
If thou wilt do the works, exercise the Trade of the devil, which is to accuse falsely, expect no other recompense but the reward of the devil, which is to perish utterly: — But what is it to accuse falsely? Not only, Struere de Properly Calumnies Innocentiae, to create a false report upon an innocent person merely of our own Heads, which the Orator calls, vernaculum crimen, a domestic crime, such a crime as is born with us At home in our own breasts,
when through the multiplying-Glasse of a little glozing Rhetorick, they can make an Ant seeme an Elephant; which was so common amongst the Roman Pleaders, that CICERO calls it Accusatoria Consuetado, the Custome of the Accusers.
when through the multiplying-Glasse of a little glozing Rhetoric, they can make an Ant seem an Elephant; which was so Common among the Roman Pleaders, that CICERO calls it Accusatoria Consuetado, the Custom of the Accusers.
And it is to be wish'd, that it was not too frequent amongst our Word-Merchants, who sell ayre and Syllables as men doe horses in a Faire, he who bids most is the welcommest man, be the Cause what it will.
And it is to be wished, that it was not too frequent among our Word-Merchants, who fell air and Syllables as men do Horses in a Fair, he who bids most is the welcomest man, be the Cause what it will.
An other way of accusing falsely, is, when thou tel'st the Truth, (though it bee nothing but the Truth ) with a wicked intent, ayming to doe mischiefe.
an other Way of accusing falsely, is, when thou Tellest the Truth, (though it be nothing but the Truth) with a wicked intent, aiming to do mischief.
and he was prickt forward by mischiefe, to make that narration, we shall finde DAVID, Psal 52. Branding him with the Title of a Lyer. Thy tongue imagineth wickednesse,
and he was pricked forward by mischief, to make that narration, we shall find DAVID, Psalm 52. Branding him with the Title of a Liar. Thy tongue imagineth wickedness,
so shall his owne conscience one day be brought to beare witnesse against him, which (if it finde him peccant) shall never leave calling and crying in the cares of that great and righteous Iudge,
so shall his own conscience one day be brought to bear witness against him, which (if it find him peccant) shall never leave calling and crying in the Cares of that great and righteous Judge,
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nor the Summering of a Horse, or a Cow, it is not the countenance of the best man (as yee call him, that is, the richest man) in the Parish, who (if thou swearest for him lustily and to the purpose,
nor the Summering of a Horse, or a Cow, it is not the countenance of the best man (as ye call him, that is, the Richest man) in the Parish, who (if thou Swearst for him lustily and to the purpose,
when thou hast drawne Gods curse upon thee so by thy perjurie that thou art not able to live honestly, adventure his credit with the two next Iustices to make thee an Ale-housekeeper,
when thou hast drawn God's curse upon thee so by thy perjury that thou art not able to live honestly, adventure his credit with the two next Justices to make thee an Ale-housekeeper,
Alas, it is not this, nor greater things then these thou shalt gaine by thy oath, which can lye in ballance against the displeasure of so great and righteous a God, whom thou (as much as in thee was) hast endeavour'd to make a mocke of.
Alas, it is not this, nor greater things then these thou shalt gain by thy oath, which can lie in balance against the displeasure of so great and righteous a God, whom thou (as much as in thee was) hast endeavoured to make a mock of.
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Exod. 23. When thou takest thy oath, consider with thy selfe (whether it be upon the life or estates of men, thou goest) that thou swearest to bring in thy verdict (as thy conscience shall dictate to thee) according to truth and Iustice. Thou art not bound to follow the first man (like horses in a Teame) because hee has the fayrest Feather in his Crowne,
Exod 23. When thou Takest thy oath, Consider with thy self (whither it be upon the life or estates of men, thou goest) that thou Swearst to bring in thy verdict (as thy conscience shall dictate to thee) according to truth and Justice Thou art not bound to follow the First man (like Horses in a Term) Because he has the Fairest Feather in his Crown,
because he has beene an old Iury-man, and has layd many a poore Cleargy man on his backe, has got himselfe a name amongst the easie swearers of the Laitie.
Because he has been an old Juryman, and has laid many a poor Clergy man on his back, has god himself a name among the easy swearers of the Laity.
4. The next in order, is the Councellor or Pleader, and these, (is the Iudge upon the Bench is called a God ) may in some sort, be called little Gods too.
4. The next in order, is the Councillor or Pleader, and these, (is the Judge upon the Bench is called a God) may in Some sort, be called little God's too.
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But I wish I could not call a great part of this Tribe too truly, the deities of Nilus, the Gods of the Aegyptians, Garlick and Onyons, whose chiefest vertues are to force teares from the Eyes of theyr votaries. O Sanctas Gentes quibus nascuntur in hortis Numina! — But I forgot my selfe;
But I wish I could not call a great part of this Tribe too truly, the deities of Nilus, the God's of the egyptians, Garlick and Onions, whose chiefest Virtues Are to force tears from the Eyes of their votaries. Oh Sanctas Gentes quibus nascuntur in hortis Numina! — But I forgotten my self;
for such are the abhominable corruptions which many of them use now adayes, that we may call them, the holyest and the happiest Nations, who have no such Gods at all grow in their Gardens.
for such Are the abominable corruptions which many of them use now adays, that we may call them, the Holiest and the Happiest nations, who have no such God's At all grow in their Gardens.
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For the true use of it is honourable, being to defend the oppressed, to maintaine or else recover the right of such as have beene troden downe by theyr too potent Adversaries.
For the true use of it is honourable, being to defend the oppressed, to maintain or Else recover the right of such as have been trodden down by their too potent Adversaries.
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and the cause Ad mensuram pulmonis Advocati aut Hares aut non, flourisheth or languisheth according to the strength of the Advocates lungs and boldnesse,
and the cause Ad mensuram pulmonis Advocati Or Hares Or non, flourishes or Languishes according to the strength of the Advocates lungs and boldness,
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— I doe not onely accuse these times, this disease was ever rise amongst the ancient Romanes; nay, it has beene in use ever since Iupiter had a beard: In Saturnes raigne peradventure it was otherwise, Aut sub Iove nondum barbato.
— I do not only accuse these times, this disease was ever rise among the ancient Romans; nay, it has been in use ever since Iupiter had a beard: In Saturnes Reign Peradventure it was otherwise, Or sub Iove Nondum barbato.
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Hee brings but a weake argument, who concludes what ought to be from what has beene. Such a colour, Murder might have for it selfe, who is able to derive its pedigree as farre as Cain.
He brings but a weak argument, who concludes what ought to be from what has been. Such a colour, Murder might have for it self, who is able to derive its pedigree as Far as Cain.
It is to no purpose for mee to lay open the sacred thirst of Gold that is in these men, I might as well tell yee, that there is a Sun or a Heaven, which we all aknowledge:
It is to no purpose for me to lay open the sacred thirst of Gold that is in these men, I might as well tell ye, that there is a Sun or a Heaven, which we all acknowledge:
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the Masculine, delicious and charming harmony, which the gold makes in the Bag, I know would out-musicke me, would sound sweetlier and lowder in theyr eares then all that I could utter.
the Masculine, delicious and charming harmony, which the gold makes in the Bag, I know would out-musicke me, would found sweetlier and Louder in their ears then all that I could utter.
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The second branch of St. PAVLS distinction of Tongues would out-cry the first, the Tongue of Angels would bee lowder then the Tongue of Men. But yet for the discharge of my duty, I must let such men know (but surely this is a very fruitfull place for controversie, I see few of them at Church,
The second branch of Saint PAUL'S distinction of Tongues would outcry the First, the Tongue of Angels would be Louder then the Tongue of Men. But yet for the discharge of my duty, I must let such men know (but surely this is a very fruitful place for controversy, I see few of them At Church,
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if they had nothing to doe, it is likely they would be here) who make the sacred place of Iustice no better then the Stage of a Mountebanke, having received their Fee, who leave the cause many times, where peradventure the whole estate of the Clyent lyes at stake,
if they had nothing to do, it is likely they would be Here) who make the sacred place of justice no better then the Stage of a Mountebank, having received their Fee, who leave the cause many times, where Peradventure the Whole estate of the Client lies At stake,
or upon the cloaths and behaviour of some of the witnesses or parties, hunting after crude and indigested impertinances, which walke (like apparitions or ghosts) in the shape of Iests, thereby (as I suppose) to catch the easie care of the circumstant Iurer,
or upon the clothes and behaviour of Some of the Witnesses or parties, hunting After crude and indigested impertinances, which walk (like apparitions or Ghosts) in the shape of Jests, thereby (as I suppose) to catch the easy care of the circumstant Juror,
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5 And so for the Officer, who by bribes taken in secret, is corrupted to foyst in or take out what he please, let him know also, that there is an other, which is a generall Assizes to come hereafter,
5 And so for the Officer, who by Bribes taken in secret, is corrupted to foist in or take out what he please, let him know also, that there is an other, which is a general Assizes to come hereafter,
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when he shall be put out of his office, when the Bookes of his owne conscience shall be layd open before that great Iudge, the Lord of Heaven and earth, in which booke there shalbe no enterlining, no blotting out, no putting in,
when he shall be put out of his office, when the Books of his own conscience shall be laid open before that great Judge, the Lord of Heaven and earth, in which book there shall no enterlining, no blotting out, no putting in,
If hee perceives, that the Accuser brings materials unfitting, and which will not conduce to the making of the Covering of Equitie, he may so canvase the businesse, eyther by examination, or if that will not doe, by delay, so that at the, last the Truth may bee found out:
If he perceives, that the Accuser brings materials unfitting, and which will not conduce to the making of the Covering of Equity, he may so canvas the business, either by examination, or if that will not do, by Delay, so that At thee, last the Truth may be found out:
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and ends them before they be ripe. If he findes a palpable malice and confederacie in the Witnesse (who is here in the second ranke of workmen) it is in his power (I take it,
and ends them before they be ripe. If he finds a palpable malice and confederacy in the Witness (who is Here in the second rank of workmen) it is in his power (I take it,
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If Sophistry, Cavelling, or Meram Superbientem lasciviam verborum, an unnecessary trifling and wantonnesse of of words in the Advocate, his wisedome, sharpe insight,
If Sophistry, Cavilling, or Meram Superbientem lasciviam verborum, an unnecessary trifling and wantonness of of words in the Advocate, his Wisdom, sharp insight,
and experience (peradventure hee himselfe once being a Pleader, and so knowing the way of them the better) may looke through that Veyle of forc'd language,
and experience (Peradventure he himself once being a Pleader, and so knowing the Way of them the better) may look through that Veil of forced language,
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If in his Officer he finds Bribery and Corruption (as the best Princes and Magistrates in the world sometimes cannot bee without bad Officers) 'tis in his power to rectifie that too.
If in his Officer he finds Bribery and Corruption (as the best Princes and Magistrates in the world sometime cannot be without bad Officers) it's in his power to rectify that too.
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There is another kinde of Veyle too, which is to be put upon the Face of MOSES, which is the same that our Hieroglyphicks in the embleme put before the Face of Iustice, whom they picture out by a woman having a Covering before her eyes,
There is Another kind of Veil too, which is to be put upon the Face of MOSES, which is the same that our Hieroglyphics in the emblem put before the Face of justice, whom they picture out by a woman having a Covering before her eyes,
he should be blinded, not his understanding, for that cannot be too quick-sighted; but to show us, that there should be no respect of persons in him. Exod. 23.3. Thou shalt not countenance (no not) a poore man in his Cause.
he should be blinded, not his understanding, for that cannot be too quick-sighted; but to show us, that there should be no respect of Persons in him. Exod 23.3. Thou shalt not countenance (no not) a poor man in his Cause.
And if not a poore m•n, much lesse does it become him to put off his Veyle that his Eyes may let in the greatnesse, the favour, the Friendship of the rich,
And if not a poor m•n, much less does it become him to put off his Veil that his Eyes may let in the greatness, the favour, the Friendship of the rich,
Doe therefore all things as beeing assured, that you your selves one day shall be ungodded againe, (for he who has sayd yee are Gods, has also sayd that yee shall dye like men. ) For the time shall come when a poore Vrne shall hold your Ashes, all, that little all which shall remaine of your voluminous greatnesse,
Do Therefore all things as being assured, that you your selves one day shall be ungodded again, (for he who has said ye Are God's, has also said that ye shall die like men.) For the time shall come when a poor Urn shall hold your Ashes, all, that little all which shall remain of your voluminous greatness,
labour to goe up into the Mountaine with MOSES, and consult with the Lord, (1) Be just and righteous, let your faces reflect those cornua lucis, those beams of light yee shall there receive from God,
labour to go up into the Mountain with MOSES, and consult with the Lord, (1) Be just and righteous, let your faces reflect those cornua lucis, those beams of Light ye shall there receive from God,
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and with MOSES your faces shall shine amongst the people, yee shall be honour'd and reverenc'd, (ride on then, and good lucke have yee with your honour) and having past a glorious life here below, the end of the Text shall be the end of your dayes;
and with MOSES your faces shall shine among the people, ye shall be honoured and reverenced, (ride on then, and good luck have ye with your honour) and having passed a glorious life Here below, the end of the Text shall be the end of your days;
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and doe Iustice, yee shall also with MOSES, at the length, heare that invitation of GOD to him in the 32. of Deutr. 50. verse. Goe up into the Mountaine and dye, yee shall depart this life in the favour of the Highest. FINIS.
and do justice, ye shall also with MOSES, At the length, hear that invitation of GOD to him in the 32. of Deuteronomy 50. verse. Go up into the Mountain and die, ye shall depart this life in the favour of the Highest. FINIS.
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