Sermons vvith some religious and diuine meditations. By the Right Reuerend Father in God, Arthure Lake, late Lord Bishop of Bath and Wells. Whereunto is prefixed by way of preface, a short view of the life and vertues of the author
NO sooner had I ended the Doctrine of Repentance, which I set before you in the example of King Dauid, but it came into my mind that the next way to perswade any man to follow it, was to teach him how he might best bee acquainted with his owne state.
NO sooner had I ended the Doctrine of Repentance, which I Set before you in the Exampl of King David, but it Come into my mind that the next Way to persuade any man to follow it, was to teach him how he might best be acquainted with his own state.
Now the Apostles rule is, that The knowledge of Sinne commeth by the Law, the Law is a looking glasse wherein we may see what manner of Persons we are.
Now the Apostles Rule is, that The knowledge of Sin comes by the Law, the Law is a looking glass wherein we may see what manner of Persons we Are.
If euer a man be desirous to make a through inquirie into himselfe, and giue vp against himselfe a true verdict, they will set his Sinne most clearely before his eyes,
If ever a man be desirous to make a through inquiry into himself, and give up against himself a true verdict, they will Set his Sin most clearly before his eyes,
and that is Charitie, all the ten Commandements spring from this roote, and this is the fruit that we must reape from them all, they begin from, and they end in Charitie; this Charitie is the Argument of those words that now I haue read vnto you,
and that is Charity, all the ten commandments spring from this root, and this is the fruit that we must reap from them all, they begin from, and they end in Charity; this Charity is the Argument of those words that now I have read unto you,
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In breaking it vp, I will consider the Occasion, and the Argument; The Occasion, as giuen, was Christs conquest of the Sadduces, he had put them to silence;
In breaking it up, I will Consider the Occasion, and the Argument; The Occasion, as given, was Christ conquest of the Sadducees, he had put them to silence;
Antigonus Sochaeus, not long after the dayes of Nehemiah, was the chiefe Rabbin in the great Synagogue at Ierusalem, who grauely instructing his Disciples is said amongst other words to haue vsed those, You must not be of seruile minds,
Antigonus Sochaeus, not long After the days of Nehemiah, was the chief Rabbin in the great Synagogue At Ierusalem, who gravely instructing his Disciples is said among other words to have used those, You must not be of servile minds,
And thereupon hee with another fellow Disciple of his called Baithos turned Apostataes, and repaired to the Schismaticall Tempell built vpon mount Gerizzim,
And thereupon he with Another fellow Disciple of his called Baithos turned Apostates, and repaired to the Schismatical Tempell built upon mount Gerizzim,
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If a man desire a fuller relation of their impietie, let him but read the second Chapter of the Booke of Wisedome, where you haue a Sadducee painted out to the full, you haue his liuely picture.
If a man desire a fuller Relation of their impiety, let him but read the second Chapter of the Book of Wisdom, where you have a Sadducee painted out to the full, you have his lively picture.
reade it Acts 5. where you shall find that the chiefe Priests to represse the Apostles preaching the Resurrection from the dead, were assisted with those of the Sect of the Sadduces.
read it Acts 5. where you shall find that the chief Priests to repress the Apostles preaching the Resurrection from the dead, were assisted with those of the Sect of the Sadducees.
because they that haue a worldly state whereon to rest, are commonly so addicted thereunto, that they could well bee contented there were no other life:
Because they that have a worldly state whereon to rest, Are commonly so addicted thereunto, that they could well be contented there were no other life:
Yea they thinke all men senslesse and starke mad, that make little accompt of things below, that they may more fully enioy those things which are aboue.
Yea they think all men senseless and stark mad, that make little account of things below, that they may more Fully enjoy those things which Are above.
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The word is markable, it is NONLATINALPHABET, he bridled their mouthes, which is a phrase borrowed from fierce, and stomackfull Horses, which are impatient of the ryder,
The word is markable, it is, he bridled their mouths, which is a phrase borrowed from fierce, and stomachful Horses, which Are impatient of the rider,
Men are resembled in the Scripture to such horses, Be not like horse and mule which haue no vnderstanding, Pet. 32. but must be held in with bit and bridle least they runne vpon vs, wherein you may perceiue that the bridle doth not alter the disposition of the horse,
Men Are resembled in the Scripture to such Horses, Be not like horse and mule which have no understanding, Pet. 32. but must be held in with bit and bridle lest they run upon us, wherein you may perceive that the bridle does not altar the disposition of the horse,
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yet did Christ so clearely dissolue their sophismes, and resolue their doubt with that Authoritie, that they became tongue-tide, had not a word to returne vpon him.
yet did christ so clearly dissolve their sophisms, and resolve their doubt with that authority, that they became tongue-tide, had not a word to return upon him.
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But though Christ stopped their Mouthes, yet did hee not alter their Hearts, for though they could not defend Sadducisme, yet did they continue Sadduces, as appeares Acts Chap. 5. and Chap. 23. The reason wherof is,
But though christ stopped their Mouths, yet did he not altar their Hearts, for though they could not defend Sadducism, yet did they continue Sadducees, as appears Acts Chap. 5. and Chap. 23. The reason whereof is,
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Neuer to moue question in religion but out of the loue of truth, bringing with vs a desire to yeeld when it is reuealed vnto vs. Secondly, we must take heed how we set our Affections vpon any thing,
Never to move question in Religion but out of the love of truth, bringing with us a desire to yield when it is revealed unto us Secondly, we must take heed how we Set our Affections upon any thing,
We find in the Booke of Maccabees, that when Antiochus Epiphanes had taken Ierusalem, and (as the Prophet Daniel foretold) had put downe the seruice of God,
We find in the Book of Maccabees, that when Antiochus Epiphanes had taken Ierusalem, and (as the Prophet daniel foretold) had put down the service of God,
And when manie Apostate Iewes made couenant with the Gentiles, and vncircumcised themselues, the Religious held on the Circumcision, and obserued the Law strictly;
And when many Apostate Iewes made Covenant with the Gentiles, and uncircumcised themselves, the Religious held on the Circumcision, and observed the Law strictly;
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they are there called by the Name A•ideans, from the Hebrew Chasidim, which signifieth men of pious or Religious hearts, in time they changed their name into Chacamim, that is wise men,
they Are there called by the Name A•ideans, from the Hebrew Chasidim, which signifies men of pious or Religious hearts, in time they changed their name into Chacamim, that is wise men,
For a Pharisee is he that is separated from other men, you may learne it of the Pharisee in the Gospell, I thinke God I am not like other men, so doth he vaunt in his Prayer to God.
For a Pharisee is he that is separated from other men, you may Learn it of the Pharisee in the Gospel, I think God I am not like other men, so does he vaunt in his Prayer to God.
But the ground of this conceit is worth the marking for by that time they tooke vnto themselues this name the forgerie related in the Apocryphal Esdras began to be current.
But the ground of this conceit is worth the marking for by that time they took unto themselves this name the forgery related in the Apocryphal Ezra began to be current.
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that Ioshua receiued it from him, and others from Ioshua, & that so it continued by Succession vntil it was conueied into the Talmud The new Testament calleth it the traditions of the Elders, the Iewes themselues Mishne, which the Fathers render NONLATINALPHABET,
that Ioshua received it from him, and Others from Ioshua, & that so it continued by Succession until it was conveyed into the Talmud The new Testament calls it the traditions of the Elders, the Iewes themselves Mishnah, which the Father's render,
yea they are not ashamed to enter into a blasphemous comparison of the written Law with the vnwritten, giuing the preheminence to the vnwritten aboue the written.
yea they Are not ashamed to enter into a blasphemous comparison of the written Law with the unwritten, giving the pre-eminence to the unwritten above the written.
and hath fained a traditionarie Gospell, as the other fained a traditionarie Law. And she commeth fairly after them in the blasphemous comparison, the time will not suffer me to inlarge the Parallel, others haue done it, you may reade it in them.
and hath feigned a traditionary Gospel, as the other feigned a traditionary Law. And she comes fairly After them in the blasphemous comparison, the time will not suffer me to enlarge the Parallel, Others have done it, you may read it in them.
for what was that which they heard? was it not the making good of their Tenent against the Sadduces? the prouing of the Resurrection of the dead? A man would expect that they should congratulate Christs victory,
for what was that which they herd? was it not the making good of their Tenent against the Sadducees? the proving of the Resurrection of the dead? A man would expect that they should congratulate Christ victory,
but Christ got credit by the Sadduces silence, the people wondred at it, this was a corasiue to the Pharisees, they were •ealous that what Christ gained, they lost.
but christ god credit by the Sadducees silence, the people wondered At it, this was a Corasiue to the Pharisees, they were •ealous that what christ gained, they lost.
so were Pontius Pilate and Herod made friends to crucifie him. The extreames, though most opposite, yet doe either of them impugne the meane in morality;
so were Pontius Pilate and Herod made Friends to crucify him. The extremes, though most opposite, yet do either of them impugn the mean in morality;
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couetousnesse indureth not prodigality, nor prodigality couetousnesse, yet both concurre to ouerthrow liberality: As it is in the Abstract, so it is in the Concrete;
covetousness Endureth not prodigality, nor prodigality covetousness, yet both concur to overthrow liberality: As it is in the Abstract, so it is in the Concrete;
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And this is the reason why, as in the time of Christ, so in our times, the orthodoxe Christian is assaulted and battered as well by the superstitious as by the prophane.
And this is the reason why, as in the time of christ, so in our times, the orthodox Christian is assaulted and battered as well by the superstitious as by the profane.
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I haue not yet shewed you the depth of their malice, it was much that it would not let them see Christs well-deseruing, more that they did not see the ill-deseruing of the Sadduces,
I have not yet showed you the depth of their malice, it was much that it would not let them see Christ well-deserving, more that they did not see the Ill-deserving of the Sadducees,
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Malitia & Ambitio nutriunt temeritatem, & impudentiam, where a mans heart is possest with ambition or malice, hee will bee commonly foole-hardie and past shame, hee will venture without fore-sight of his present ruine,
Malitiam & Ambitio nutriunt temeritatem, & impudentiam, where a men heart is possessed with ambition or malice, he will be commonly foolhardy and past shame, he will venture without foresight of his present ruin,
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Which must make vs not to wonder at the replications, and triplications of the Aduersaries of our Church Audi homo sidelis (saith an ancient Father) hearken to me O whosoeuer faithfull man thou art that willingly dost encounter an Hereticke;
Which must make us not to wonder At the replications, and triplications of the Adversaries of our Church Audi homo sidelis (Says an ancient Father) harken to me Oh whosoever faithful man thou art that willingly dost encounter an Heretic;
which maketh much for the amplifying of Christs wisedome and his constancie, that could reply so sodainly to that which so many heads had premeditated,
which makes much for the amplifying of Christ Wisdom and his constancy, that could reply so suddenly to that which so many Heads had premeditated,
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The like Stratagem doth the Church of Rome vse, they publish their opinions by single men whom we haue refuted, they tell vs they are not bound, no not to the writings of Bellarmine himselfe.
The like Stratagem does the Church of Rome use, they publish their opinions by single men whom we have refuted, they tell us they Are not bound, no not to the writings of Bellarmine himself.
But Chrysostome giueth them a good Item, Leuis est consolatio, si quis in seipso confusus est, quod ab alijs ignoratur, it is but a cold comfort for a man to set a good face vpon a businesse,
But Chrysostom gives them a good Item, Leuis est consolatio, si quis in Seipso confusus est, quod ab Alijs ignoratur, it is but a cold Comfort for a man to Set a good face upon a business,
If we looke into the originall of the Iewes Religion, which is Moses Law, we shall find that God committed the teaching of his people vnto the Priests and Leuites.
If we look into the original of the Iewes Religion, which is Moses Law, we shall find that God committed the teaching of his people unto the Priests and Levites.
but to be of Councell also in the Synedrion at Ierusalem, and in the inferiour Senates throughout the whole holy Land. But when corruption had ouer-flowen the Church of the Iewes,
but to be of Council also in the Synedrion At Ierusalem, and in the inferior Senates throughout the Whole holy Land. But when corruption had overflown the Church of the Iewes,
as the Friers haue lay Dominicans, lay Franciscans, and lay Iesuites, who hold it no small ghostly comfort to weare the badge of any of those Fraternities,
as the Friars have lay Dominicans, lay Franciscans, and lay Iesuites, who hold it no small ghostly Comfort to wear the badge of any of those Fraternities,
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and Pharisees were Saints among the Iewes. For they did supererogate; liued not onely according to the written Law, but according to the traditions also.
and Pharisees were Saints among the Iewes. For they did supererogate; lived not only according to the written Law, but according to the traditions also.
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But all this holinesse was but in shew, if the things themselues did not speake it, our Sauiour Christ in the Gospel doth paint out the vanity thereof.
But all this holiness was but in show, if the things themselves did not speak it, our Saviour christ in the Gospel does paint out the vanity thereof.
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Saint Paul after hee had beene a Pharisee, and was become a Christian, telleth vs that he accounted all his Pharisaisme was no better then losse and dung.
Saint Paul After he had been a Pharisee, and was become a Christian, Telleth us that he accounted all his Pharisaism was no better then loss and dung.
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What he was indeed, and what he appeared to Christ is intimated by that which followeth, he came with a sword in his heart, hee was a Tempter, what is that but a Diuell? It is one of the Titles which Saint Paul giueth vnto him,
What he was indeed, and what he appeared to christ is intimated by that which follows, he Come with a sword in his heart, he was a Tempter, what is that but a devil? It is one of the Titles which Saint Paul gives unto him,
But diuelish Temptation proceeds either from Infidelitie, when it is bent against God, and sheweth that wee doe not beleeue that which wee ought to acknowledge in God,
But devilish Temptation proceeds either from Infidelity, when it is bent against God, and shows that we do not believe that which we ought to acknowledge in God,
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In this sense they often tempted Christ, somtimes tempting his Power, Luke 11. sometimes his clemencie Ioh. 8. sometimes his Zeale in the question of diuorce, Math. 19. sometimes his allegiance, as in this Chapter in the question of Tribute.
In this sense they often tempted christ, sometimes tempting his Power, Lycia 11. sometime his clemency John 8. sometime his Zeal in the question of divorce, Math. 19. sometime his allegiance, as in this Chapter in the question of Tribute.
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That which we must marke in the temptation is, that as temptation presupposeth ignorance of the Person whom we tempt, both what he is, and what he will doe:
That which we must mark in the temptation is, that as temptation presupposeth ignorance of the Person whom we tempt, both what he is, and what he will do:
But though they did affect it, yet was it due to Christ, by reason that He was the great Prophet that should come into the world, he was the Wisedome and the Word of God, you call me (saith Christ to his Disciples) Lord and: Master, and so I am.
But though they did affect it, yet was it due to christ, by reason that He was the great Prophet that should come into the world, he was the Wisdom and the Word of God, you call me (Says christ to his Disciples) Lord and: Master, and so I am.
So there is great difference betweene simple ignorance, which in simplicity of heart maketh triall for better resolution; such a triall as Nathaniel was willed by Phillip to make of Christ, Come and see, when hee doubted whether any good could come out of Nazareth? and that of the Samaritanes Ioh. 4. who being bid by the woman to come and see a Prophet, went, heard, and belieued:
So there is great difference between simple ignorance, which in simplicity of heart makes trial for better resolution; such a trial as Nathaniel was willed by Philip to make of christ, Come and see, when he doubted whither any good could come out of Nazareth? and that of the Samaritans John 4. who being bid by the woman to come and see a Prophet, went, herd, and believed:
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Couple that which you haue heard of these Persons what they were indeed, and what they were in shew, and you shall perceiue that the questionist is an Angell of darknesse, though he make shew of an Angell of light. The Diuell neuer appeareth in his owne hue:
Couple that which you have herd of these Persons what they were indeed, and what they were in show, and you shall perceive that the questionist is an Angel of darkness, though he make show of an Angel of Light. The devil never appears in his own hue:
the one is vaine glory, the other is impietie. He heard Christ taxe the Sadduces for their ignorance in the Scripture, he thought it was now time for him to get himselfe credit,
the one is vain glory, the other is impiety. He herd christ Tax the Sadducees for their ignorance in the Scripture, he Thought it was now time for him to get himself credit,
for hee maketh Gods word serue for a weapon in the Diuels quarrell. He learned this of the father of Temptations, who vsed such weapons against Christ:
for he makes God's word serve for a weapon in the Devils quarrel. He learned this of the father of Temptations, who used such weapons against christ:
It should seeme that there was a Question here abouts betweene the Iewes, some holding for the Ceremoniall, some for the Morall, as we may gather from this Scribes answere made elsewhere.
It should seem that there was a Question Here about between the Iewes, Some holding for the Ceremonial, Some for the Moral, as we may gather from this Scribes answer made elsewhere.
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yet in regard of those that must obserue the Law, all are not equall, and Christ himselfe telleth vs that there are Mandata minima. Wherefore the doubt had a good ground:
yet in regard of those that must observe the Law, all Are not equal, and christ himself Telleth us that there Are Commandments minima. Wherefore the doubt had a good ground:
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but the Scribe, knowing that the Law had three maine Heads, the Morall, the Politique, the Ceremoniall; and that from euery of the heads sprang manifold branches;
but the Scribe, knowing that the Law had three main Heads, the Moral, the Politique, the Ceremonial; and that from every of the Heads sprang manifold branches;
There is one note more, De magno mandato quaerit (saith Chrysostome) qui minimum non impleuit, the Scribes and Pharisees did vse to bind heauie burdens and lay them upon other mens shoulders;
There is one note more, De magno Commandment Query (Says Chrysostom) qui minimum non impleuit, the Scribes and Pharisees did use to bind heavy burdens and lay them upon other men's shoulders;
Wee haue many such that busie their wits in the most learned Inquiries of Gods Predestination, of the day of Iudgement, of the mysteries in the Reuelation, of Chronologie, Genealogie, sacred Antiquities,
we have many such that busy their wits in the most learned Inquiries of God's Predestination, of the day of Judgement, of the Mysteres in the Revelation, of Chronology, Genealogy, sacred Antiquities,
GOd graunt we may make the right vse of it, and that we doe not in our liues shew our selues to be either Scribes or Pharisees, either counterseitly holy, orignorantly learned.
GOd grant we may make the right use of it, and that we do not in our lives show our selves to be either Scribes or Pharisees, either counterseitly holy, orignorantly learned.
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The second Sermon. MATT. 22. VERSE. 37. Iesus said vnto him, Thou shalt Loue, &c. THese words containe an answere to a question, the question was mooued by a Lawyer;
The second Sermon. MATT. 22. VERSE. 37. Iesus said unto him, Thou shalt Love, etc. THese words contain an answer to a question, the question was moved by a Lawyer;
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Hauing heretofore vnfolded the Question, it followeth that I now come on and vnfold the answere vnto you, wherein first wee must obserue, that Christ doth vouchsafe an answere vnto a tempter, Iesus said vnto him, to him, who before is said to haue come to tempt Christ.
Having heretofore unfolded the Question, it follows that I now come on and unfold the answer unto you, wherein First we must observe, that christ does vouchsafe an answer unto a tempter, Iesus said unto him, to him, who before is said to have come to tempt christ.
and powerfully defeate the malice of the questionist, this later point is implied, but the former is expressed in the Text. At this time I will meddle onely with the Answere to the question;
and powerfully defeat the malice of the questionist, this later point is implied, but the former is expressed in the Text. At this time I will meddle only with the Answer to the question;
In the Text we doe find that Christ doth fully, yea, abundantly resolue the doubt; for he not onely affirmeth which is the great Commandement in these words;
In the Text we do find that christ does Fully, yea, abundantly resolve the doubt; for he not only Affirmeth which is the great Commandment in these words;
Thou shalt loue the Lord thy God with all thy Heart, &c. but hee confirmeth it also, in these words, On these two Commandements depend the Law and the Prophets.
Thou shalt love the Lord thy God with all thy Heart, etc. but he confirmeth it also, in these words, On these two commandments depend the Law and the prophets.
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But more distinctly to breake vp that which Christ affirmeth to be the great Commandement: We find that therein God inioyneth Loue, thou shalt Loue. As he doth enioyne it:
But more distinctly to break up that which christ Affirmeth to be the great Commandment: We find that therein God enjoin Love, thou shalt Love. As he does enjoin it:
It must bee seated in the inwardman the Heart, the Soule, the Mind. And it must be bestowed vpon the Lord our God, and our Neighbour. Neither is it enough to bestow it on them,
It must be seated in the inwardman the Heart, the Soul, the Mind. And it must be bestowed upon the Lord our God, and our Neighbour. Neither is it enough to bestow it on them,
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But we must loue our neighbour only as our selues, therfore doth the Text tell vs that this 2nd. is not equall, it is only like to the first Cōmandement.
But we must love our neighbour only as our selves, Therefore does the Text tell us that this 2nd. is not equal, it is only like to the First Commandment.
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Wonder not at it, long before he dealt no worse with the Arch-tempter, in the 4. of S. Mathew, you shal find that he replied vnto him euen a third time.
Wonder not At it, long before he dealt no Worse with the Arch-tempter, in the 4. of S. Matthew, you shall find that he replied unto him even a third time.
and humility of spirit, wee open vnto him the scruples of our conscience, and desire his resolution? no doubt but hee that biddeth vs to seeke, will helpe vs to sinde,
and humility of Spirit, we open unto him the scruples of our conscience, and desire his resolution? no doubt but he that bids us to seek, will help us to sinde,
and how shall wee bee able to distinguish these times? Surely, the time when wee may not answere, is knowne either by the question or by the questionist.
and how shall we be able to distinguish these times? Surely, the time when we may not answer, is known either by the question or by the questionist.
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for wee must not feed mens either idlenesse or saucinesse. Touching friuolous questions, wee haue S. Pauls rule, foolish questions auoid: And for curious questions we haue our Sauiours example:
for we must not feed Mens either idleness or sauciness. Touching frivolous questions, we have S. Paul's Rule, foolish questions avoid: And for curious questions we have our Saviour's Exampl:
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yea the resolutions vpon Cur and Quomodo, Why and How, in debating articles of Faith, beyond the bounds which are set downe in the Scripture, haue bred the greatest distraction in Christendome;
yea the resolutions upon Cur and Quomodo, Why and How, in debating Articles of Faith, beyond the bounds which Are Set down in the Scripture, have bred the greatest distraction in Christendom;
while each side with words and with bloud shed maintaineth his determination of that poynt, which if it had neuer beene heard of, the Christian Faith had beene neuer a whit the lesse sound,
while each side with words and with blood shed maintaineth his determination of that point, which if it had never been herd of, the Christian Faith had been never a whit the less found,
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Though there bee no defect in the question, yet there may bee in the questonist, in regard of his ill disposition, bee it Obstinacie or Impietie, though his question bee good, hee deserueth no answere.
Though there be no defect in the question, yet there may be in the questonist, in regard of his ill disposition, be it Obstinacy or Impiety, though his question be good, he deserves no answer.
An Hereticke, (saith Saint Paul) after one or two admonitions auoid, knowing that such a man is NONLATINALPHABET he carrieth his doome in his owne bosome,
an Heretic, (Says Faint Paul) After one or two admonitions avoid, knowing that such a man is he Carrieth his doom in his own bosom,
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But Chrysostome setteth downe the two vsefull ends of our answere, when we answere a foole, it must be either for the publique confusion of proud folly,
But Chrysostom sets down the two useful ends of our answer, when we answer a fool, it must be either for the public confusion of proud folly,
and 2. to Whom. That which is enioyned is Loue, and he that must loue is noted in this word Thou; in Deuteronomie you shall find that this Thou is Israel.
and 2. to Whom. That which is enjoined is Love, and he that must love is noted in this word Thou; in Deuteronomy you shall find that this Thou is Israel.
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•ut the Loue here meant is that which is in vs as we are reasonable creatures, or rather religious, as appeares after in Thou. The Diuines commonly call it Charitie, and so will I for distinction sake.
•ut the Love Here meant is that which is in us as we Are reasonable creatures, or rather religious, as appears After in Thou. The Divines commonly call it Charity, and so will I for distinction sake.
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To vnderstand what this Rationall Loue or Charitie is, we must remember what God said when he had made Adam, It is not good for Man to be alone, let vs make him a helpe like himselfe.
To understand what this Rational Love or Charity is, we must Remember what God said when he had made Adam, It is not good for Man to be alone, let us make him a help like himself.
because these two mutually affect the one the other, and Loue is nothing else but that strong attracting and full contenting power, which bringeth them and holdeth them together.
Because these two mutually affect the one the other, and Love is nothing Else but that strong attracting and full contenting power, which brings them and holds them together.
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But to open the nature of it a little better, Charitie hath in it the power of Vnion, and Communion; Vnion of Persons, Communion of their Abilities. Vnion of persons mutuall, for amicitia non est si vel vnus tantum sit, vel vnus tantum amat.
But to open the nature of it a little better, Charity hath in it the power of union, and Communion; union of Persons, Communion of their Abilities. union of Persons mutual, for Amicitia non est si vel vnus Tantum sit, vel vnus Tantum amat.
but change like the Moone, and therefore they are vnfit for Vnion. Vnion requireth NONLATINALPHABET a correspondencie in disposition; and NONLATINALPHABET a familiaritie in conuersation.
but change like the Moon, and Therefore they Are unfit for union. union requires a correspondency in disposition; and a familiarity in Conversation.
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vertues are all agreeing betweene themselues, so are not vices, and therefore vertuous men of all sorts can consort together not so the wicked, they cannot long continue societie.
Virtues Are all agreeing between themselves, so Are not vices, and Therefore virtuous men of all sorts can consort together not so the wicked, they cannot long continue society.
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and transforme the louing into the beloned person, and so •oyne the Soule of one to the other, that it seemeth not to be vbi animat, sed vbi amat, it liueth as it were, it enioyeth it selfe, not in the body wherein it breathes,
and transform the loving into the beloned person, and so •oyne the Soul of one to the other, that it seems not to be vbi animate, sed vbi amat, it lives as it were, it Enjoyeth it self, not in the body wherein it breathes,
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but in that person whom it loues, according to the definition of Loue, est passio animi qua erga aliquem ita afficimur ▪ vt nostri obliti, toti in eum, eius { que } obsequium feramur.
but in that person whom it loves, according to the definition of Love, est passio animi qua Erga aliquem ita afficimur ▪ vt Our obliti, Totius in Eum, eius { que } obsequium feramur.
Vpon this first act of Charitie which I called Vnion, followeth a second act which is called Communion, what the persons haue, that they communicate, each communicateth with the other all that it hath.
Upon this First act of Charity which I called union, follows a second act which is called Communion, what the Persons have, that they communicate, each Communicateth with the other all that it hath.
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There are three kinds of Good, as the Philosophers call them, first, Honeslum, secondly, Vtile, Thirdly, Iucundum: and they teach vs tot genera amorum, as they doe bonorum. But Christians are to know that their Charity must be full, it must containe a Communion in all kinds of good,
There Are three Kinds of Good, as the Philosophers call them, First, Honeslum, secondly, Utile, Thirdly, Iucundum: and they teach us tot genera amorum, as they do Bonorum. But Christians Are to know that their Charity must be full, it must contain a Communion in all Kinds of good,
You haue an excellent patterne of this Charity in the Acts of the Apostles, both in regard of the Vnion and Communion, read it, Chap. 2. from the 41. verse vnto the end thereof.
You have an excellent pattern of this Charity in the Acts of the Apostles, both in regard of the union and Communion, read it, Chap. 2. from the 41. verse unto the end thereof.
wee may resolue it (as Philosophie doth) in Beneuolentiam, & Beneficentiam, Good-will, and Good-deeds. The persons doe repay each the other hearty Affections.
we may resolve it (as Philosophy does) in Beneuolentiam, & Beneficentiam, Goodwill, and Good-deeds. The Persons do repay each the other hearty Affections.
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And this is the beneuolence of the Communion. Secondly, there is in the Communion Beneficence or Good-deeds, each doth not seeke his owne, but anothers good;
And this is the benevolence of the Communion. Secondly, there is in the Communion Beneficence or Good-deeds, each does not seek his own, but another's good;
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Men haue all things in common, and no man thinketh ought to bee his owne; his owne, quoad NONLATINALPHABET in regard of the vse, though it continue his quoad NONLATINALPHABET in regard of the propertie. For it is an Anabaptisticall dreame to make a perpetuall Rule of that which was but temporarie,
Men have all things in Common, and no man Thinketh ought to be his own; his own, quoad in regard of the use, though it continue his quoad in regard of the property. For it is an Anabaptistical dream to make a perpetual Rule of that which was but temporary,
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In giuing, louing Christians striue euer beyond their ability (as Saint Paul speaketh of the Macedonians) And the reason is plaine, nonest vectigalis amicitia, they do not merchandize their good deeds,
In giving, loving Christians strive ever beyond their ability (as Saint Paul speaks of the Macedonians) And the reason is plain, nonce vectigalis Amicitia, they do not merchandise their good Deeds,
And as for Forgiuing, Salomons Rule is true, Charitie couereth a multitude of sinnes, and will forgiue not onely seauen times but seauenty times seauen.
And as for Forgiving, Solomon's Rule is true, Charity Covereth a multitude of Sins, and will forgive not only seauen times but seauenty times seauen.
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Will you haue a true description of the Properties thereof, read 1. Cor. 13. Will you haue a true exemplification of it, read the Song of Salomon. Of these two Vnion and Communion, the latter is the fuell of the former,
Will you have a true description of the Properties thereof, read 1. Cor. 13. Will you have a true exemplification of it, read the Song of Solomon. Of these two union and Communion, the latter is the fuel of the former,
Whereupon it followeth that there is one thing more which I may not omit concerning the nature of Charitie, and that is the Constancie thereof, Loue is strong as death, Iealousie is cruell as the graue, Cant. chap 8. the coles thereof are coles of fire, which hath a most vehement flame;
Whereupon it follows that there is one thing more which I may not omit Concerning the nature of Charity, and that is the Constancy thereof, Love is strong as death, Jealousy is cruel as the graven, Cant chap 8. thee coals thereof Are coals of fire, which hath a most vehement flame;
many waters cannot quench Loue, neither can the flouds drowne it, if a man would giue all the substance of his house for Loue, it would be contemned. Abhorret vera Charitas omnia distrahentia;
many waters cannot quench Love, neither can the floods drown it, if a man would give all the substance of his house for Love, it would be contemned. Abhorret vera Charitas omnia distrahentia;
I haue competently opened vnto you the nature of Charitie: But you must obserue that whereas there are two things in it, the qualitie and the exercise thereof, it is not the qualitie but the exercise that commeth vnder the commandement, Vbicunque in Scriptura dilectio requiritur non tam extgitur dilectio affectus, quam Charitas operis;
I have competently opened unto you the nature of Charity: But you must observe that whereas there Are two things in it, the quality and the exercise thereof, it is not the quality but the exercise that comes under the Commandment, Vbicunque in Scripture Love requiritur non tam extgitur Love affectus, quam Charitas operis;
And the Spirit doth worke it in our hearts, not only by mouing without qualifying them (as Peter Lumbard erroniously thought) hee improueth our Charitie too farre;
And the Spirit does work it in our hearts, not only by moving without qualifying them (as Peter Lumbard erroneously Thought) he improveth our Charity too Far;
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but the Loue of God is powred abroad into our hearts by the holy Spirit, Expla. 11, ad Carth. & substantialis Charitas dat accidentalem (as S. Bernard speaketh) God which is Charitie giueth vnto man the gift of Charitie. But when we haue receiued the gift of God, wee must employ it, wee must not receiue the grace of God in vaine.
but the Love of God is poured abroad into our hearts by the holy Spirit, Expla. 11, ad Carth & Substantialis Charitas that accidentalem (as S. Bernard speaks) God which is Charity gives unto man the gift of Charity. But when we have received the gift of God, we must employ it, we must not receive the grace of God in vain.
yet are we not bound to manifest it but as occasion shalbe offered vs. Yet must we take heed, that we neither will nor do ought that is contrary vnto Charity.
yet Are we not bound to manifest it but as occasion shall offered us Yet must we take heed, that we neither will nor doe ought that is contrary unto Charity.
Without the Church is the Kingdome of Satan, and where Satan raigneth, there Satanisme, that is hatred is, there can bee no true Charitie. Christ telleth vs, it is the badge of his followers, By this shall all men know that you are my Disciples, Cant 2 4. if yee loue one another.
Without the Church is the Kingdom of Satan, and where Satan Reigneth, there Satanisme, that is hatred is, there can be no true Charity. christ Telleth us, it is the badge of his followers, By this shall all men know that you Are my Disciples, Cant 2 4. if ye love one Another.
What is spoken to the whole Church, euery member must take it to himselfe, and vnderstand himselfe in the word Thou. Saint Paul hath taught vs that hatred and Charitie distinguish carnall and spirituall men;
What is spoken to the Whole Church, every member must take it to himself, and understand himself in the word Thou. Saint Paul hath taught us that hatred and Charity distinguish carnal and spiritual men;
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for what difficultie can there bee in Loue? If God should come vpon a man as he did vpon Iob, and presse him to reueale all the secrets of the Creation and prouidence;
for what difficulty can there be in Love? If God should come upon a man as he did upon Job, and press him to reveal all the secrets of the Creation and providence;
If hee should bid him build such a Temple as Salomons was, and furnish it with so many instruments and ornaments of gold and of other precious stuffe, hee might say,
If he should bid him built such a Temple as Solomon's was, and furnish it with so many Instruments and Ornament of gold and of other precious stuff, he might say,
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Neither is Loue onely an easie worke in it selfe, but also it doth facilitate other things, our doing, our suffering, both are made easie by Charitie. Let a man attempt any thing whereunto hee hath no minde,
Neither is Love only an easy work in it self, but also it does facilitate other things, our doing, our suffering, both Are made easy by Charity. Let a man attempt any thing whereunto he hath no mind,
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It was a painfull life that Iacob liued vnder Laban, as he sheweth in Genes. 31. yet the seauen yeares that hee serued for Rachel, seemed to him but a few dayes,
It was a painful life that Iacob lived under Laban, as he shows in Genesis. 31. yet the seauen Years that he served for Rachel, seemed to him but a few days,
how doth the couetous man toyle himselfe out of the Loue of money? the ambitious out of the Loue of honour? the faulconer, the Huntsman, out of Loue of their sports? Guesse by them how cheerefully wee would bee doing good,
how does the covetous man toil himself out of the Love of money? the ambitious out of the Love of honour? the Falconer, the Huntsman, out of Love of their sports? Guess by them how cheerfully we would be doing good,
But beyond all goe the sufferings of the Martyrs, of whose wonderfull patience and constancie therein, you can giue no other reason but Loue, They loued not their liues vnto death, because they did loue to keepe Gods commandements.
But beyond all go the sufferings of the Martyrs, of whose wonderful patience and constancy therein, you can give no other reason but Love, They loved not their lives unto death, Because they did love to keep God's Commandments.
A second requisite vnto felicitie is store or plenty of prouision, and what better purueyer can we haue then Charitie? Looke how farre it extendeth, so farre, it enritcheth;
A second requisite unto felicity is store or plenty of provision, and what better purveyor can we have then Charity? Look how Far it extendeth, so Far, it enritcheth;
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for NONLATINALPHABET looke how many friends, so many supplies wee haue of our wants, and if all men were true friends, no man could want that which another man hath.
for look how many Friends, so many supplies we have of our Wants, and if all men were true Friends, no man could want that which Another man hath.
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The last requisite is securitie; and there it no guard to the guard of Loue; for by Charitie it commeth to passe (as Chrysostome wittily obserueth) that one man is as many men, as he hath friends:
The last requisite is security; and there it not guard to the guard of Love; for by Charity it comes to pass (as Chrysostom wittily observeth) that one man is as many men, as he hath Friends:
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so many heads to aduise, tongues to speake, hearts to encourage, and what better munition would a man desire? God commends Charitie when he vouchsafed to heare Iob for his friends;
so many Heads to advise, tongues to speak, hearts to encourage, and what better munition would a man desire? God commends Charity when he vouchsafed to hear Job for his Friends;
Take Charitie out of his tongue, what is it but an vnruly euill, (as Saint Iames calleth it) full of deadly poyson, a world of wickednesse, a firebrand of hell, that is able to set the world on fire.
Take Charity out of his tongue, what is it but an unruly evil, (as Saint James calls it) full of deadly poison, a world of wickedness, a firebrand of hell, that is able to Set the world on fire.
Take Charitie out of the reason of a man, then that will proue true which God told Noah, The frame of the thoughts of the heart of man are onely euil, and that of Ieremie, The heart of man is deceitfull aboue all things, and desperately wicked.
Take Charity out of the reason of a man, then that will prove true which God told Noah, The frame of the thoughts of the heart of man Are only evil, and that of Ieremie, The heart of man is deceitful above all things, and desperately wicked.
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It is not without cause then that Saint Iames calleth it, the royall Law of liberty, and Saint Paul, the supereminent way. Other gifts (saith Saint Austin) are giuen by the Spirit,
It is not without cause then that Saint James calls it, the royal Law of liberty, and Saint Paul, the supereminent Way. Other Gifts (Says Faint Austin) Are given by the Spirit,
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and if Loue stirre, all will come plentifully from man as they doe from God. Finally, as Charitas is omnium hominum, so omnium horarum & locorum, nunquam, nusquam excluditur.
and if Love stir, all will come plentifully from man as they do from God. Finally, as Charitas is omnium hominum, so omnium horarum & locorum, Never, nusquam Excluditur.
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and heare that hoc vnum necessarium. LEt vs now beseech the God of Loue so to sweeten our nature with his holy spirit of Loue, that being rooted and grounded in this fundament all Law, all our workes may be done in Loue. AMEN.
and hear that hoc One Necessary. LEt us now beseech the God of Love so to sweeten our nature with his holy Spirit of Love, that being rooted and grounded in this fundament all Law, all our works may be done in Love. AMEN.
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OVt of those first words of this Verse, Thou shalt Loue, you haue beene taught, What it is to Loue, and who it is that is bound to obserue this vertue. We must now come on;
Out of those First words of this Verse, Thou shalt Love, you have been taught, What it is to Love, and who it is that is bound to observe this virtue. We must now come on;
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and in my Text we find that it is pointed out in three words the Heart, the Soule, the Mind; Moses Deuter. 6. and out of him S. Marke and Saint Luke adde a fourth, which is Strength.
and in my Text we find that it is pointed out in three words the Heart, the Soul, the Mind; Moses Deuter 6. and out of him S. Mark and Saint Lycia add a fourth, which is Strength.
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The words may be taken confusedly or distinctly. Confusedly, and so they will teach vs onely in grosse the seate of Loue. Distinctly, and so they will shew vs that these parts which are the seate of Loue, are ordinate and subordinate. Ordinate ad intra, as Loue must be within vs,
The words may be taken confusedly or distinctly. Confusedly, and so they will teach us only in gross the seat of Love. Distinctly, and so they will show us that these parts which Are the seat of Love, Are ordinate and subordinate. Ordinate ad intra, as Love must be within us,
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and ordinate ad extra, as Loue must bee employed without vs. Subordinate, for one of the parts is imperatiue or definitiue, the other are Imperatae & definitae. And out of altogether wee shall learne that Charitie is a Catholike and transcendent vertue.
and ordinate ad extra, as Love must be employed without us Subordinate, for one of the parts is imperative or definitive, the other Are Imperatae & definitae. And out of altogether we shall Learn that Charity is a Catholic and transcendent virtue.
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One is, because if you compare Moses, and the other Euangelists in whom this Text is found, with Saint Matthew; you shall find that these words are either not reckoned by the same number,
One is, Because if you compare Moses, and the other Evangelists in whom this Text is found, with Saint Matthew; you shall find that these words Are either not reckoned by the same number,
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But I told you the words may also bee vnderstood distinctly. Bernard thinkes that these three words, Heart, Soule and Mind, were intimated in Christs question tripled to Peter, Louest thou me? Louestithou me, affectuosè? Prudenter? Fortiter? But I rather thinke they point out those other three remarkable things in the seate of Charitie; which I haue named;
But I told you the words may also be understood distinctly. Bernard thinks that these three words, Heart, Soul and Mind, were intimated in Christ question tripled to Peter, Love thou me? Louestithou me, affectuosè? Prudent? Fortiter? But I rather think they point out those other three remarkable things in the seat of Charity; which I have nam;
first the natiue seate of Loue, which is the Heart, and then the Deriuatiue seates, which are the Soule & the Mind, whereunto you must adde the Strength, I will touch briefly at them all.
First the native seat of Love, which is the Heart, and then the Derivative seats, which Are the Soul & the Mind, whereunto you must add the Strength, I will touch briefly At them all.
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So that there cannot be any thing more voluntsrie then Loue: therefore in the Canticles, Christ speaking to his Church, insteed of thou hast inflamed me with Loue, saith; Thou hast enheartned me;
So that there cannot be any thing more voluntsrie then Love: Therefore in the Canticles, christ speaking to his Church, instead of thou hast inflamed me with Love, Says; Thou hast enheartened me;
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The reason is, because Good is the proper obiect of the Will, and what is Charitie but the embracing of good? And therefore the Will must bee first seasoned therewith;
The reason is, Because Good is the proper Object of the Will, and what is Charity but the embracing of good? And Therefore the Will must be First seasoned therewith;
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and though it beginneth at the Will; yet doth it diffuse it selfe into other powers, much like the vitall spirits that hauing their originall in the Heart, are conueied from thence in the Arteries throughout the whole body.
and though it begins At the Will; yet does it diffuse it self into other Powers, much like the vital spirits that having their original in the Heart, Are conveyed from thence in the Arteries throughout the Whole body.
The first here mentioned is the Soule, by which is vnderstood the concupiscible facultie, by which wee long for that which we Loue, which when we obtaine, wee take our delight in it.
The First Here mentioned is the Soul, by which is understood the concupiscible faculty, by which we long for that which we Love, which when we obtain, we take our delight in it.
This power must receiue a streame of Charitie, and whether we doe long for, or delight in any thing, we must doe both in Charitie: Charitie must make these of sensuall to become rationall, otherwise the longing,
This power must receive a stream of Charity, and whither we do long for, or delight in any thing, we must do both in Charity: Charity must make these of sensual to become rational, otherwise the longing,
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a discursiue it hath, and that must be seasoned with Charitie. Besides these wee find elsewhere a third deriuatiue seate, and that is the Strength; the Hebrew word is Meodh, by which is noted the irascible facultie, or that courage wherewith we vndertake to pursue what wee loue, and resist the opposite;
a discursive it hath, and that must be seasoned with Charity. Beside these we find elsewhere a third derivative seat, and that is the Strength; the Hebrew word is Meodh, by which is noted the irascible faculty, or that courage wherewith we undertake to pursue what we love, and resist the opposite;
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In doing whereof, because we often make vse of our substance, or goods, the Caldee Paraphrase rendreth the word by substantia, but the Enuangelist out of the Septuagint renders it NONLATINALPHABET strength, by which that courage is meant which before I specified, enixe omnia moliaris, & viriliter.
In doing whereof, Because we often make use of our substance, or goods, the Caldee paraphrase rendereth the word by Substance, but the Enuangelist out of the septuagint renders it strength, by which that courage is meant which before I specified, enixe omnia moliaris, & Viriliter.
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If wee finde Charitie in the streames, we may not doubt but it is in the fountaine, and wee may conclude well it is not in the fountaine, if it bee not in the streames. Because it is not with this fountaine spirituall as it is with the corporall;
If we find Charity in the streams, we may not doubt but it is in the fountain, and we may conclude well it is not in the fountain, if it be not in the streams. Because it is not with this fountain spiritual as it is with the corporal;
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Looke vpon the words againe, and you shall see that there is also ordo ad extra, a good prouision made in these seates for the exercise of this vertue,
Look upon the words again, and you shall see that there is also ordo ad extra, a good provision made in these seats for the exercise of this virtue,
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But God is not pleased that they should bee left vnto themselues, that they should worke at randome, they are all subiected to the power of the Will. The Will commandeth the Mind whereon to think, what to studie;
But God is not pleased that they should be left unto themselves, that they should work At random, they Are all subjected to the power of the Will. The Will commands the Mind whereon to think, what to study;
yet must it loue discreetly and effectually. And see, here is not onely the electiue power seasoned with Charitie, which is the Heart, but the directiue also, which is the Minde, and the executiue which is the Soule and strength. So that God giueth vs thereby to vnderstand that we must not onely loue, but loue as wee ought;
yet must it love discreetly and effectually. And see, Here is not only the elective power seasoned with Charity, which is the Heart, but the directive also, which is the Mind, and the executive which is the Soul and strength. So that God gives us thereby to understand that we must not only love, but love as we ought;
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we must looke into the Subordinatenesse; for of the seates one is Imperatiue and Definitiue, the rest are Imperatae, & Definitae. Charity is an elicite action of that power which is the natiue seate therof, the Will: it springeth properly from thence.
we must look into the Subordinatenesse; for of the seats one is Imperative and Definitive, the rest Are Imperatae, & Definitae. Charity is an elicit actium of that power which is the native seat thereof, the Will: it springs properly from thence.
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and that commande is Loue. The vnderstanding must Loue, the Soule must Loue, the Strength must Loue, all of them by the commandement of a louing Will. The Will prepossest her sclfe with Loue, doth not onely deriue her qualitie into them,
and that command is Love. The understanding must Love, the Soul must Love, the Strength must Love, all of them by the Commandment of a loving Will. The Will prepossessed her sclfe with Love, does not only derive her quality into them,
And here must I lead you to obserue another point of the powers of our Mind, Soule, and Strength: Their actions are indefinite, our vnderstanding may muse vpon what it will,
And Here must I led you to observe Another point of the Powers of our Mind, Soul, and Strength: Their actions Are indefinite, our understanding may muse upon what it will,
And as for the Soule, marke how that followeth the Will, I haue loued (saith Dauid) the habitation of thy House, Psal. 26. and the place where thine Honour dwelleth.
And as for the Soul, mark how that follows the Will, I have loved (Says David) the habitation of thy House, Psalm 26. and the place where thine Honour dwells.
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Hereupon sprung that passion; My Soule longeth, euen fainteth for the Courts of the Lord. Neither is it lesse true of the Strength, as it appeareth in the same Psalme;
Hereupon sprung that passion; My Soul Longeth, even fainteth for the Courts of the Lord. Neither is it less true of the Strength, as it appears in the same Psalm;
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Yea Charitie putteth sinne wes into them that Loue, which make them as strong as Death which cannot bee conquered, and like a flame of fire which cannot be quenched.
Yea Charity putteth sin wes into them that Love, which make them as strong as Death which cannot be conquered, and like a flame of fire which cannot be quenched.
or vntill it did as vniuersally quallifie our Soule, as our Soule doth quicken our body, Of good qualities which are commended vnto vs there is a double perfection, partium, and graduum, of the parts wherein they must subsist,
or until it did as universally qualify our Soul, as our Soul does quicken our body, Of good qualities which Are commended unto us there is a double perfection, partium, and graduum, of the parts wherein they must subsist,
Of the degree of Charitie, I shall speake hereafter, when I come to the measure, the perfection here required is of the parts; the Holy Ghost calleth here for euery part of man,
Of the degree of Charity, I shall speak hereafter, when I come to the measure, the perfection Here required is of the parts; the Holy Ghost calls Here for every part of man,
the poyson of Aspes is vnder their tongues, their throte is an open sepulchre, their feete are swift to shed bloud, &c. And their Inwards are worse then their Outwards,
the poison of Asps is under their tongues, their throat is an open Sepulchre, their feet Are swift to shed blood, etc. And their Inward Are Worse then their Outward,
What Christ foretold hath fallen out in our age, the Charitie of most men is growne verie cold, which is a shrewd prognostication, that spirituall death groweth a pace vpon the World, at least vpon this our part thereof.
What christ foretold hath fallen out in our age, the Charity of most men is grown very cold, which is a shrewd prognostication, that spiritual death grows a pace upon the World, At least upon this our part thereof.
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All Morall vertues are reduced vnto foure, which are called Cardinall, first Prudence, secondly Iustice, thirdly Temperance, fourthly Fortitude. Not one of these is exempted from the soueraigntie of Charitie, because their proper seate is not exempted.
All Moral Virtues Are reduced unto foure, which Are called Cardinal, First Prudence, secondly justice, Thirdly Temperance, fourthly Fortitude. Not one of these is exempted from the sovereignty of Charity, Because their proper seat is not exempted.
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The proper seate of Iustice is the Will, the Ciuill Law doth define it thus; Iustitia est constans, & perpetua voluntas ius suum cui { que } tribuendi;
The proper seat of justice is the Will, the Civil Law does define it thus; Iustitia est constans, & perpetua Voluntas Just suum cui { que } tribuendi;
then must Charitie moderate Iustice; without her, sumum ius would be summa iniuria, Law would be strained beyond Equitie. As Charitie is at hand to temper Iustice in the Heart, so is it at hand to temper Prudence in the Head; it tempereth the Done with the Serpent, and maketh them that are otherwise as wise as Serpents, to be carefull that they be as innocent as Doues.
then must Charity moderate justice; without her, sumum Just would be summa Iniuria, Law would be strained beyond Equity. As Charity is At hand to temper justice in the Heart, so is it At hand to temper Prudence in the Head; it tempereth the Done with the Serpent, and makes them that Are otherwise as wise as Serpents, to be careful that they be as innocent as Dove.
for Temperance standeth in the moderating of our sensuall desires and delights, and is not Charitie most preualent in this moderation? which is (as you heard heretofore) so accōpanied with a fellow feeling of other mens weale & woe,
for Temperance Stands in the moderating of our sensual Desires and delights, and is not Charity most prevalent in this moderation? which is (as you herd heretofore) so accompanied with a fellow feeling of other men's weal & woe,
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Courage not directed thereby is no Fortitude, many are mightie to hunt as Nimrod, to drinke as those Iewes that are censured in Esay, and to make their strength the Law of vnrighteousnesse;
Courage not directed thereby is no Fortitude, many Are mighty to hunt as Nimrod, to drink as those Iewes that Are censured in Isaiah, and to make their strength the Law of unrighteousness;
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id tantum possumus quod iure possumus, righteousnesse must bee the Law of strength, not strength of righteousnesse. And before you haue heard that Righteousnesse is guided by Charitie, and therefore Charitie doth giue Law vnto Fortitude also.
id Tantum possumus quod iure possumus, righteousness must be the Law of strength, not strength of righteousness. And before you have herd that Righteousness is guided by Charity, and Therefore Charity does give Law unto Fortitude also.
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see now transcendent it is aboue Faith. But here we must distinguish inter Ortum, and Vsum, the originall, and the vse of Faith. Faith is not deriued from Charitie, but Charitie from Faith; for Charitie is Faiths first borue.
see now transcendent it is above Faith. But Here we must distinguish inter Garden, and Vsum, the original, and the use of Faith. Faith is not derived from Charity, but Charity from Faith; for Charity is Faiths First borue.
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For though Charitie haue its light from Faith, yet Faith hath all its Heat from Charitie: and light, were it not for heate would not be actiue. And therefore Saint Paul saith;
For though Charity have its Light from Faith, yet Faith hath all its Heat from Charity: and Light, were it not for heat would not be active. And Therefore Saint Paul Says;
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But what needeth any better proofe then this that Charitie commandeth the Mind; and Faith is the perfestion of the Mind, for it captiuateth our wits vnto Gods wisedome,
But what needs any better proof then this that Charity commands the Mind; and Faith is the perfestion of the Mind, for it captivateth our wits unto God's Wisdom,
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And what shall we say of Hope, that is a patient longing after that which is promised by Faith, and so it partaketh somewhat of the Soule, and somewhat of the strength, whereof you heard before:
And what shall we say of Hope, that is a patient longing After that which is promised by Faith, and so it partaketh somewhat of the Soul, and somewhat of the strength, whereof you herd before:
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and so doth Charitie become transcendent aboue Charitie, that which is reflected, aboue that which is direct. So that Bernards rule is true, Tanta est Virtus Charitatis vt si desit frustra habentur caetera, si adsit rectè habentur omnia.
and so does Charity become transcendent above Charity, that which is reflected, above that which is Direct. So that Bernards Rule is true, Tanta est Virtus Charitatis vt si desit frustra habentur caetera, si Adsit rectè habentur omnia.
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I haue discouered vnto you the seate of Charitie; I haue shewed you a fourefold seate thereof, the Heart, the Soule, the Minde, the Strength; there is not one of these foure,
I have discovered unto you the seat of Charity; I have showed you a fourfold seat thereof, the Heart, the Soul, the Mind, the Strength; there is not one of these foure,
Wee must haue charitable eyes, the Scripture condemneth an euill eye, and in condemning an itching eare, it commendeth Charitte to our eare; and God that doth not endure a slanderous tongue, doth teach vs how our tongues must be qualified.
we must have charitable eyes, the Scripture Condemneth an evil eye, and in condemning an itching ear, it commends Charity to our ear; and God that does not endure a slanderous tongue, does teach us how our tongues must be qualified.
And so doth it its Morall also, more heauily in some then in other some, by reason of the temper, doth the body in morall actions follow the Soule? but yet it followeth.
And so does it its Moral also, more heavily in Some then in other Some, by reason of the temper, does the body in moral actions follow the Soul? but yet it follows.
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and shewes that God doth not esteeme the outward deede without the inward affection. And the Lesson whch wee must all draw from the seate of Charity is this;
and shows that God does not esteem the outward deed without the inward affection. And the lesson which we must all draw from the seat of Charity is this;
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I should now, if time would giue leaue, carry euery mans eye into his owne bosome, there to take a view whether this vertue bee Catholique, and Transcendent or no;
I should now, if time would give leave, carry every men eye into his own bosom, there to take a view whither this virtue be Catholic, and Transcendent or no;
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for if they had, how could their eyes bee so full of Adulterie? their eares so set open to entertaine slanders and vntruths? their mouthes so ouer-flowe with blasphemie and ribaldrie? their hands be so exercised with extortion and cruelty? Certainely these things could not bee without, if Charitie were within.
for if they had, how could their eyes be so full of Adultery? their ears so Set open to entertain slanders and untruths? their mouths so overflow with blasphemy and ribaldry? their hands be so exercised with extortion and cruelty? Certainly these things could not be without, if Charity were within.
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And if Charitie bee not a Catholique and Transcendent vertue in vs, no hope that it is either Ordinate or Imperatiue; these are perfections whereupon the other are raysed as on a foundation.
And if Charity be not a Catholic and Transcendent virtue in us, no hope that it is either Ordinate or Imperative; these Are perfections whereupon the other Are raised as on a Foundation.
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Of these two persons the names are exprest, the first is the Lord thy God, the second is thy Neighbour. But we must farther obserue, What is included in these Names;
Of these two Persons the names Are expressed, the First is the Lord thy God, the second is thy Neighbour. But we must farther observe, What is included in these Names;
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That which is here rendred Lord, is in Moses Iehoua; but the Septuagint, partly because the Greeke tongue hath no Characters wherewith to expresse that word,
That which is Here rendered Lord, is in Moses Iehoua; but the septuagint, partly Because the Greek tongue hath no Characters wherewith to express that word,
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and partly because the signification of it cannot be fully exprest in any Language by any one word, vse NONLATINALPHABET as the fittest which they could light vpon;
and partly Because the signification of it cannot be Fully expressed in any Language by any one word, use as the Fittest which they could Light upon;
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But when you heare this word, you must not vnderstand it in a popular but in a mysticall sense. I will open the mystery vnto you. It noteth then two things;
But when you hear this word, you must not understand it in a popular but in a mystical sense. I will open the mystery unto you. It notes then two things;
The Scripture calleth him by diuers names, sometimes True, sometimes Iust, sometimes Holy, sometimes Mighty, &c. Wee must no otherwise conceiue of these Names, then as being his very Nature: Wee call him True, and what is his Nature but Truth? and Holinesse is his Nature, whom wee call Holy; the like must bee obserued in his other Attributes, they are all his Nature, and and therefore inseparable from him:
The Scripture calls him by diverse names, sometime True, sometime Just, sometime Holy, sometime Mighty, etc. we must not otherwise conceive of these Names, then as being his very Nature: we call him True, and what is his Nature but Truth? and Holiness is his Nature, whom we call Holy; the like must be observed in his other Attributes, they Are all his Nature, and and Therefore inseparable from him:
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And herein hee differeth from his Creatures, whose Vertues are a distinct thing from their Nature, and therefore they may bee stript of them, and yet continue themselues still;
And herein he differeth from his Creatures, whose Virtues Are a distinct thing from their Nature, and Therefore they may be stripped of them, and yet continue themselves still;
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In regard of these Compositions it is, that the Scripture vseth these Phrases, God onely is wise, Math. 19 17. 1 Timoth. 6. 1• there is none good but God;
In regard of these Compositions it is, that the Scripture uses these Phrases, God only is wise, Math. 19 17. 1 Timothy 6. 1• there is none good but God;
Besides this Singularity, it noteth also Gods Eternitie: And indeed where there is such Singularitie, there cannot choose but bee Eternitie, the one doth necessarily inferre the other,
Beside this Singularity, it notes also God's Eternity: And indeed where there is such Singularity, there cannot choose but be Eternity, the one does necessarily infer the other,
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This might seeme idle subtilty, but that S. Iohn in the Reuelation goeth before vs in so resoluing the name Iehoua, telling vs that the Lord is NONLATINALPHABET, which was, which is, and which is io come.
This might seem idle subtlety, but that S. John in the Revelation Goes before us in so resolving the name Iehoua, telling us that the Lord is, which was, which is, and which is io come.
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But as these things are noted when wee looke into the Nature of God, so is there another thing noted which is Gods relation to his Creatures. And indeed though the name Iehoua seeme not to bee,
But as these things Are noted when we look into the Nature of God, so is there Another thing noted which is God's Relation to his Creatures. And indeed though the name Iehoua seem not to be,
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God himselfe teacheth it, Exod. 6. where hee telleth Moses that hee had before appeared vnto the Fathers by the name of Shaddai Allsufficient, but hee would now appeare in his name Iehoua, as a powerfull efficient; hee would performe the promise which hee had made vnto the Patriarks. To conclude this point;
God himself Teaches it, Exod 6. where he Telleth Moses that he had before appeared unto the Father's by the name of Shaddai All-sufficient, but he would now appear in his name Iehoua, as a powerful efficient; he would perform the promise which he had made unto the Patriarchs. To conclude this point;
Out of that which you haue heard you may gather that the name Lord doth note an euer-liuing, and ouerflowing fountain of Blessednes, and Perfection. The second word is God;
Out of that which you have herd you may gather that the name Lord does note an everliving, and overflowing fountain of Blessedness, and Perfection. The second word is God;
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and the Holy Ghost, and such a God doth the Church acknowledge, and by her acknowledging God for such, differeth from those that are without the Church.
and the Holy Ghost, and such a God does the Church acknowledge, and by her acknowledging God for such, differeth from those that Are without the Church.
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Those without the Church, though they haue not reached home, yet haue they gone farre in the knowledge of Iehoua, in the knowledge of the fountaine of Perfection;
Those without the Church, though they have not reached home, yet have they gone Far in the knowledge of Iehoua, in the knowledge of the fountain of Perfection;
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But the true knowledge of one God in three Persons is a peculiar mystery of the Church, the Infidels for want of faith cannot comprehend, doe not acknowledge it.
But the true knowledge of one God in three Persons is a peculiar mystery of the Church, the Infidels for want of faith cannot comprehend, do not acknowledge it.
so euerie one of those persons is Ours; he that is a Father, is our Father, he hath adopted Vs: and hee that is the Sonne of God, hath redeemed Vs to make Vs Gods sonnes, and his owne spouse;
so every one of those Persons is Ours; he that is a Father, is our Father, he hath adopted Us: and he that is the Son of God, hath redeemed Us to make Us God's Sons, and his own spouse;
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that is, they are all three the ouer flowing Fountaine of blessed prefection, and what they are, they are it to me, for they are all three my God, and so their good is mine. They are mine by Creation:
that is, they Are all three the over flowing Fountain of blessed perfection, and what they Are, they Are it to me, for they Are all three my God, and so their good is mine. They Are mine by Creation:
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what honour is done to Dauids sonne when God saith, I will bee his Father; this appropriation of God is the greatest prerogatiue vouchsafed vnto the Church.
what honour is done to David son when God Says, I will be his Father; this appropriation of God is the greatest prerogative vouchsafed unto the Church.
Exemplum and Meritum. Good examples are strong perswasions, and men fashion themselues to nothing more willingly then to that wherof they haue a pattern in their betters.
Exemplum and Merit. Good Examples Are strong persuasions, and men fashion themselves to nothing more willingly then to that whereof they have a pattern in their betters.
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Now looke vpon the Name the Lord God, and see whether you doe not find that good in it which doth challenge Loue. Begin with Dominus, ou heard that he was goodnesse it selfe;
Now look upon the Name the Lord God, and see whither you do not find that good in it which does challenge Love. Begin with Dominus, ou herd that he was Goodness it self;
Yet see the common folly of men, they forsake the fountaine of liuing waters, and digge vnto them Cisterns that can hold no water. If NONLATINALPHABET deserue Loue;
Yet see the Common folly of men, they forsake the fountain of living waters, and dig unto them Cisterns that can hold no water. If deserve Love;
and who would leaue the Fountaine to rest contented with a drop? And when he might enioy the whole body of the Sunne to solace himselfe in a single beame? And yet such folly there is in the world,
and who would leave the Fountain to rest contented with a drop? And when he might enjoy the Whole body of the Sun to solace himself in a single beam? And yet such folly there is in the world,
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It is no maruell then that euerie Creature eluding our desire, which is carried vnto good, doth (as it were with a reall voice) put vs off when we dote vpon it,
It is no marvel then that every Creature eluding our desire, which is carried unto good, does (as it were with a real voice) put us off when we dote upon it,
and after all our painefull enquirie, wee are driuen to Saint Austins resolution; Fecisti nos Domine propter te, & irrequietum est cor nostrum dones requiescat in te;
and After all our painful enquiry, we Are driven to Saint Austins resolution; Fecisti nos Domine propter te, & irrequietum est cor nostrum dones requiescat in te;
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so great is the capacitie of mans desire, that nothing can fill it but onely the Lord; and his soule must needs remaine empire, that doth not make the Lord the obiect of his Loue.
so great is the capacity of men desire, that nothing can fill it but only the Lord; and his soul must needs remain empire, that does not make the Lord the Object of his Love.
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You see that there is much worth in the Lord, and great cause why hee should be beloued; there wanteth not worth also in God, in euery of the three persons in Trinity.
You see that there is much worth in the Lord, and great cause why he should be Beloved; there Wants not worth also in God, in every of the three Persons in Trinity.
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And is not such a Father louely? God the Sonne doth manifest himselfe to the world as a Sonne, hee vseth all his credit with his Father to worke not onely the remission of mans sins, which he expiated with his bloud,
And is not such a Father lovely? God the Son does manifest himself to the world as a Son, he uses all his credit with his Father to work not only the remission of men Sins, which he expiated with his blood,
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by taking man so neere vnto himselfe, hee bringeth him neere to God also, and maketh them Children that were Seruants, intitles them to Heauen that deserue to burne as firebrands in hell.
by taking man so near unto himself, he brings him near to God also, and makes them Children that were Servants, entitles them to Heaven that deserve to burn as firebrands in hell.
And is not such a Sonne louely? The holy Ghost doth manifest himselfe as the holy Ghost, quickning man and sanctifying him, testifying by these effects that hee is a Spirit of life to him,
And is not such a Son lovely? The holy Ghost does manifest himself as the holy Ghost, quickening man and sanctifying him, testifying by these effects that he is a Spirit of life to him,
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But how great an accesse will bee made vnto their louelines, if you draw through euery one of them that ground of louelines which before wee found in the name Lord? for the Father is Lord, the Sonne Lord,
But how great an access will be made unto their loveliness, if you draw through every one of them that ground of loveliness which before we found in the name Lord? for the Father is Lord, the Son Lord,
I told you that in the Text wee sound another merit, and that is meritum dignationis, the interest therein vouchsafed vs. Were there none but meritum dignitatis, there were ground enough of our loue, but this meritum dignationis, the interest that we haue doth quicken vs to take notice of the worth that is in the thing.
I told you that in the Text we found Another merit, and that is Merit dignationis, the Interest therein vouchsafed us Were there none but Merit dignitatis, there were ground enough of our love, but this Merit dignationis, the Interest that we have does quicken us to take notice of the worth that is in the thing.
how much more louely should hee bee in our eyes if hee bee our Lord, and doth appropriate that infinite good that hee hath vnto vs? hee holdeth of none but of himselfe,
how much more lovely should he be in our eyes if he be our Lord, and does Appropriate that infinite good that he hath unto us? he holds of none but of himself,
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But alas, wee that in regard of our carnall loue, are easily transported by any seeming good, are altogether senslesse when wee are sollicited by our spirituall good;
But alas, we that in regard of our carnal love, Are Easily transported by any seeming good, Are altogether senseless when we Are solicited by our spiritual good;
but wee see the perpetuall influence of his goodnesse; and yet Tuus worketh little here; and though God vouchsafe vs a great interest, yet are wee little moued therewith.
but we see the perpetual influence of his Goodness; and yet Thy works little Here; and though God vouchsafe us a great Interest, yet Are we little moved therewith.
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and his eyes are vpon nothing so much as our Loue, not on our wit, our wealth, our honour, &c. yea, all other things are valued according to our Loue, and without Loue they are nothing worth:
and his eyes Are upon nothing so much as our Love, not on our wit, our wealth, our honour, etc. yea, all other things Are valued according to our Love, and without Love they Are nothing worth:
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From this Vnion our Loue should come on to a Communion, Communion in that infinite good which you heard is in the Lord; for though Vnion bee a great aduancement of our Nature,
From this union our Love should come on to a Communion, Communion in that infinite good which you herd is in the Lord; for though union be a great advancement of our Nature,
yet doth our comfort stand in the Communion; neither did God euer intend the Vnion, but for the Communion. As wee must haue Communion with the Lord; so with God also:
yet does our Comfort stand in the Communion; neither did God ever intend the union, but for the Communion. As we must have Communion with the Lord; so with God also:
these things wee must haue in a singular regard, by reason of the heauenly power which they haue to worke Loue, the more we vse them, the more it will appeare wee desire to Loue. As these things worke Loue:
these things we must have in a singular regard, by reason of the heavenly power which they have to work Love, the more we use them, the more it will appear we desire to Love. As these things work Love:
Pereant qui, & quae inter deum & nos dissidium volunt, wee must haue nothing to do with whatsoeuer will separate betweene God and vs. You haue heard what the Person is, and what it is to Loue him.
Pereant qui, & Quae inter God & nos dissidium volunt, we must have nothing to do with whatsoever will separate between God and us You have herd what the Person is, and what it is to Love him.
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Hath not God Angels? Archangels? Cherubins? Seraphins to loue him? And what grace is it then for him to stoope so low as man? Yea and whereas the best abilitie of man is too base to bee employed in his seruice, hee doth this honour as to stoope to the meanest of our abilities;
Hath not God Angels? Archangels? Cherubim? Seraphim to love him? And what grace is it then for him to stoop so low as man? Yea and whereas the best ability of man is too base to be employed in his service, he does this honour as to stoop to the Meanest of our abilities;
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When Dauid looked vpon the interest which God hath giuen vs in his Creatures, when he put all things in subiection vnder our feete, the beasts of the field, the fishes of the sea, &c. he breaketh out into Quid est homo? Lord, what is man that thou art mindfull of him? Or the Sonne of man that thou so regardest him? What an admiration then should arise in vs,
When David looked upon the Interest which God hath given us in his Creatures, when he put all things in subjection under our feet, the beasts of the field, the Fish of the sea, etc. he breaks out into Quid est homo? Lord, what is man that thou art mindful of him? Or the Son of man that thou so regardest him? What an admiration then should arise in us,
O Lord what is man? Nay, out of the sense of euerie mans owne interest to say, Lord what a man am I, that thou shouldest be so mindfull of mee? And what a Sonne of man am I, that thou shouldest so regard me.
Oh Lord what is man? Nay, out of the sense of every men own Interest to say, Lord what a man am I, that thou Shouldst be so mindful of me? And what a Son of man am I, that thou Shouldst so regard me.
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Dauid when he describeth the temporall blessednesse which he wisheth to Israel, concludeth, Happie is that people that is in such a case, but he addeth to our purpose,
David when he Describeth the temporal blessedness which he wishes to Israel, Concludeth, Happy is that people that is in such a case, but he adds to our purpose,
and consummateth him in Heauen, I will vow with King Dauid, I will loue thee my Lord my strength, &c. And that I may performe this Vow, I will pray with Saint Austin, Lord, so inspire my heart that I may seeke thee, seeking may find thee, and finding may loue thee.
and consummateth him in Heaven, I will Voelli with King David, I will love thee my Lord my strength, etc. And that I may perform this Voelli, I will pray with Saint Austin, Lord, so inspire my heart that I may seek thee, seeking may find thee, and finding may love thee.
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ANd grant, O Lord, thy Grace vnto vs all, so to exercise our selues in this Loue, that we may haue the honour to bee thy friends both in Earth and Heauen. AMEN.
ANd grant, Oh Lord, thy Grace unto us all, so to exercise our selves in this Love, that we may have the honour to be thy Friends both in Earth and Heaven. AMEN.
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THere are two Persons exprest in my Text on whom wee must bestow our Loue. First, The Lord our God, and Secondly, our Neighbour. I spake last of the former of these persons;
THere Are two Persons expressed in my Text on whom we must bestow our Love. First, The Lord our God, and Secondly, our Neighbour. I spoke last of the former of these Persons;
when in a reference to euery man, it calleth the person, Thy Neighbour. As this must be obserued in the person: so in the Dutie we must obserue, that we that haue the interest must performe the Dutie; this interest belongeth to euery man,
when in a Referente to every man, it calls the person, Thy Neighbour. As this must be observed in the person: so in the Duty we must observe, that we that have the Interest must perform the Duty; this Interest belongeth to every man,
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These particulars I hold worthy of obseruation in this text; I will therefore enlarge them. I pray God it may be done to our edification. First, then of the person.
These particulars I hold worthy of observation in this text; I will Therefore enlarge them. I pray God it may be done to our edification. First, then of the person.
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Such Neighbourhood there must bee, because God hath ioyned vs, in nature, as we depend vpon Iehoua; and in grace as wee are in couenant with the Lord our God.
Such Neighbourhood there must be, Because God hath joined us, in nature, as we depend upon Iehoua; and in grace as we Are in Covenant with the Lord our God.
For, what is an Ismaelite, but one of the ofspring of Ismael an Edomite, but one of the Posteritie of Edom, that is Esau? and an Israelite, one that commeth from Israel, that is Iacob? Yea, Affinitie in the first Age was not ordinarily contracted,
For, what is an Ismaelite, but one of the offspring of Ishmael an Edomite, but one of the Posterity of Edom, that is Esau? and an Israelite, one that comes from Israel, that is Iacob? Yea, Affinity in the First Age was not ordinarily contracted,
But after that Nimrods arose, those mightie Hunters that contented not themselues with their owne Dominions, (such as were the Gouernours of those foure famous Monarchies) they subdued other Nations to themselues;
But After that Nimrods arose, those mighty Hunters that contented not themselves with their own Dominions, (such as were the Governors of those foure famous Monarchies) they subdued other nations to themselves;
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here hence arose that mixt neighbourhood, which we see in all the world, a neighbourhood that seemeth rather of place then in bloud. But howsoeuer they of the same bloud are distracted in place,
Here hence arose that mixed neighbourhood, which we see in all the world, a neighbourhood that seems rather of place then in blood. But howsoever they of the same blood Are distracted in place,
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The Apostle goeth a step farther in that place, and out of a heathen Poet proueth, that wee are all the ofspring of God; and indeed, in Adam wee were all made after Gods Image,
The Apostle Goes a step farther in that place, and out of a heathen Poet Proves, that we Are all the offspring of God; and indeed, in Adam we were all made After God's Image,
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and so must needs haue Alliance betweene vs. It is true, that when we looke vpon the seuerall generations in the world and the petie Dominions, whole Nations seeme to be strangers one to another;
and so must needs have Alliance between us It is true, that when we look upon the several generations in the world and the petie Dominions, Whole nations seem to be Strangers one to Another;
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the Northerne to the Southerne, the Easterne to the Westerne, they of Europe to those of Asia, both vnto them of Africa, all three to them of the New world:
the Northern to the Southern, the Eastern to the Western, they of Europe to those of Asia, both unto them of Africa, all three to them of the New world:
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but if we acknowledge the root from whence we all spring (Adam and God which is the Lord of all) we must needs confesse, that no man can be a stranger to vs,
but if we acknowledge the root from whence we all spring (Adam and God which is the Lord of all) we must needs confess, that no man can be a stranger to us,
And if wee conceiue any man vnworthy to be accounted of our cognation, let vs know that Rex coeli honoratur vel contemnitur in imagine sua, not the dead Images of the Church of Rome, but this liuing Image of the nature of Man. The world is but like a great house wherein the family,
And if we conceive any man unworthy to be accounted of our cognation, let us know that Rex coeli honoratur vel contemnitur in imagine sua, not the dead Images of the Church of Rome, but this living Image of the nature of Man. The world is but like a great house wherein the family,
Thus farre our neighbourhood reacheth by the light of Reason, for you may perceiue by the very text which I alleaged out of the Acts, that for this third degree of neighbourhood, there is an euidence in Reason, which another Poet also confirmeth;
Thus Far our neighbourhood reaches by the Light of Reason, for you may perceive by the very text which I alleged out of the Acts, that for this third degree of neighbourhood, there is an evidence in Reason, which Another Poet also confirmeth;
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But the Holy Ghost that by the Scripture hath inspired into vs a clerer light, hath taught vs another kind of neighbourhood which I called Diuine, and this is the neighbourhood of the Church:
But the Holy Ghost that by the Scripture hath inspired into us a clearer Light, hath taught us Another kind of neighbourhood which I called Divine, and this is the neighbourhood of the Church:
The first is that which is betweene men on Earth whereof some are all alreadie of the mysticall Bodie, they are incorporated into the Church, are made members of Christ, are quickened by the Spirit;
The First is that which is between men on Earth whereof Some Are all already of the mystical Body, they Are incorporated into the Church, Are made members of christ, Are quickened by the Spirit;
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these wheresoeuer they liue, they must needs be neighbours, because they can liue no where out of the bodie, the bodie (I say) of the Catholique Church.
these wheresoever they live, they must needs be neighbours, Because they can live no where out of the body, the body (I say) of the Catholic Church.
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Whereupon Saint Austin groundeth that saying of his, multi intra lupi, extra oues; many are within the Church, that are indeed wolues, though they be in sheepes clothing,
Whereupon Saint Austin groundeth that saying of his, multi intra Lupi, extra oues; many Are within the Church, that Are indeed wolves, though they be in Sheep clothing,
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And verily whatsoeuer other sense may bee fastned vpon that parable, it is certaine that our Sauiour Christ came so neere vs in his manhood, that he may well goe for our neighbour, hee pitcht his tents amongst vs, he became Immanuel, God with vs, he became bone of our bone, and flesh of our flesh.
And verily whatsoever other sense may be fastened upon that parable, it is certain that our Saviour christ Come so near us in his manhood, that he may well go for our neighbour, he pitched his tents among us, he became Immanuel, God with us, he became bone of our bone, and Flesh of our Flesh.
hee is the Lord of his Church, the Husband, the Father, the Brother, the Friend, &c. No doubt then but if any, hee must needs bee our Neighbour. And in him our neighbourhood is brought vnto her highest pitch;
he is the Lord of his Church, the Husband, the Father, the Brother, the Friend, etc. No doubt then but if any, he must needs be our Neighbour. And in him our neighbourhood is brought unto her highest pitch;
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for higher it cannot goe and not exceed the pitch of a Creature; whereas it is onely the reasonable Creature that commeth vnder this name of Neighbour.
for higher it cannot go and not exceed the pitch of a Creature; whereas it is only the reasonable Creature that comes under this name of Neighbour.
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yet there should bee no commerce, because they are vnder a definitiue doome, and so all hope of ueighbour-hood cut off betweene them and vs. There is a third sort of persons that are excluded from diuine, though not from humane neigh-bourhood those whom the Scripture calleth sinners against the holy Ghost men that sinne vnto death (as Saint Iohn speaketh.
yet there should be no commerce, Because they Are under a definitive doom, and so all hope of ueighbour-hood Cut off between them and us There is a third sort of Persons that Are excluded from divine, though not from humane neighbourhood those whom the Scripture calls Sinners against the holy Ghost men that sin unto death (as Saint John speaks.
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The second point that I obserued in the Person is the ground of the dutie, the dutie is Loue, and there is a ground of loue in the Person, take the neighbourhood which way you will.
The second point that I observed in the Person is the ground of the duty, the duty is Love, and there is a ground of love in the Person, take the neighbourhood which Way you will.
Strangers to our knowledge, must not bee strangers to our loue, because they beare in that bloud of Adam which is common to them with vs, the Image of God, which is the greatest thing that wee are to glory of as wee are men.
Strangers to our knowledge, must not be Strangers to our love, Because they bear in that blood of Adam which is Common to them with us, the Image of God, which is the greatest thing that we Are to glory of as we Are men.
I am sure by this time you doe not doubt but there is a faire ground of loue in humane neighbour-hood, you shall finde yet fairer in that which is diuine; follow it by the degrees.
I am sure by this time you do not doubt but there is a fair ground of love in humane neighbourhood, you shall find yet Fairer in that which is divine; follow it by the Degrees.
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You begin the Lords Prayer with Our Father, and so professe that euery member of the Church and you, are Children of one heauenly Father, wherein you acknowledge in euery member a ground of loue.
You begin the lords Prayer with Our Father, and so profess that every member of the Church and you, Are Children of one heavenly Father, wherein you acknowledge in every member a ground of love.
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Throughout the second Table of the Commandements, our neighbour is enioyned to loue vs, which iniunction to performe hee hauing taken vpon him in his baptisme, we cannot looke on him but wee see ground why wee should loue him:
Throughout the second Table of the commandments, our neighbour is enjoined to love us, which injunction to perform he having taken upon him in his Baptism, we cannot look on him but we see ground why we should love him:
for then wee looke on the man that hath vowed vnto God that hee will loue vs. And if wee looke on him as he partakes in the Sacrament of the Eucharist,
for then we look on the man that hath vowed unto God that he will love us And if we look on him as he partakes in the Sacrament of the Eucharist,
in testimony whereof the Saints were wont to begin this Sacrament with a mutuall holy kisse, in lue whereof the supersticious kissing of the Pax succeeded in the Romish Church.
in testimony whereof the Saints were wont to begin this Sacrament with a mutual holy kiss, in lue whereof the superstitious kissing of the Pax succeeded in the Romish Church.
What shall wee say to them that are without the Church? that persecute the Church, is there any ground of loue in them? yea, the wickednesse of man cannot euacuate the right of Nature, much lesse of Grace, they are our neighbours whether they will or no, by Nature, because they are men;
What shall we say to them that Are without the Church? that persecute the Church, is there any ground of love in them? yea, the wickedness of man cannot evacuate the right of Nature, much less of Grace, they Are our neighbours whither they will or no, by Nature, Because they Are men;
so that wee cannot say to them in neither respect, what haue wee to doe with you? Therefore in the same person wee must distinguish betweene his ill affection towards vs,
so that we cannot say to them in neither respect, what have we to do with you? Therefore in the same person we must distinguish between his ill affection towards us,
the Church saith truly in the Canticles, totus est desiderabilis, view him from top to toe, you shall find nothing in him that doth not shew him to bee a most louely neighbour, peruse all his fore specified references towards his Church, there is not the least of them that doth not challenge the loue thereof.
the Church Says truly in the Canticles, totus est desiderabilis, view him from top to toe, you shall find nothing in him that does not show him to be a most lovely neighbour, peruse all his before specified references towards his Church, there is not the least of them that does not challenge the love thereof.
And now that wee haue gone ouer all, you see a good reason why the word that is vsed by Moses, Reang, signifieth not only a neighbour but also a friend:
And now that we have gone over all, you see a good reason why the word that is used by Moses, Read, signifies not only a neighbour but also a friend:
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for any communion which a man hath with God and Christ, cannot but seeme vnto vs an apparant right that he hath to be accounted our neighbour and our friend.
for any communion which a man hath with God and christ, cannot but seem unto us an apparent right that he hath to be accounted our neighbour and our friend.
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A third thing that I noted in the person whom we must loue, is euery mans interest in him; for the Law speaking to euery man saith, He is thy Neighbour; therefore thou must not looke vpon him only with thy direct sight, but with a reflected also.
A third thing that I noted in the person whom we must love, is every men Interest in him; for the Law speaking to every man Says, He is thy Neighbour; Therefore thou must not look upon him only with thy Direct sighed, but with a reflected also.
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Let vs runne ouer the degrees of Neighbourhood againe, and see how euery of them doth concerne euery one of vs. The first degree of humane neighbourhood, is neighbourhood in place, that was instituted (as I told you) Propter auxilium & solatium; and God knoweth, there is no man that doth not stand in need of both,
Let us run over the Degrees of Neighbourhood again, and see how every of them does concern every one of us The First degree of humane neighbourhood, is neighbourhood in place, that was instituted (as I told you) Propter auxilium & solatium; and God Knoweth, there is no man that does not stand in need of both,
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these gifts must bee mutuall, they must bee interchangeable, a neighbour must doe for thee, as well as be a receiuer from thee, therefore doth God call the neighbour thine.
these Gifts must be mutual, they must be interchangeable, a neighbour must do for thee, as well as be a receiver from thee, Therefore does God call the neighbour thine.
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For euery man hath his nature and being in or from those of his bloud, the father hath his being in his sonne, the sonne hath his being from his father, a brother hath his being in a brother, an vncle in a nephew.
For every man hath his nature and being in or from those of his blood, the father hath his being in his son, the son hath his being from his father, a brother hath his being in a brother, an uncle in a nephew.
Whence it is that politique neighbourhood respecteth no man but out of deliberate reason, it is quickened by hope of receiuing like kindnesse when time shall serue:
Whence it is that politic neighbourhood respecteth no man but out of deliberate reason, it is quickened by hope of receiving like kindness when time shall serve:
and an vncle his nephew, euen where they looke for no retribution. Come wee on to the third degree of neighbourhood, which superaddeth another ground of loue,
and an uncle his nephew, even where they look for no retribution. Come we on to the third degree of neighbourhood, which superaddeth Another ground of love,
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therefore men cannot in reason acknowledge that reference vnto God wherein they all meet, they cannot conceiue how they all partake of the same Image of God, which is their greatest honour as they are men:
Therefore men cannot in reason acknowledge that Referente unto God wherein they all meet, they cannot conceive how they all partake of the same Image of God, which is their greatest honour as they Are men:
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Children we are all of the same Father in Heauen, and not by many Descents (as in humane Consanguinitie we fetch our pedigree from Adam) but immediatly,
Children we Are all of the same Father in Heaven, and not by many Descents (as in humane Consanguinity we fetch our pedigree from Adam) but immediately,
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And can we then denie a mutuall interest that are Fratres Germani Brother-Germans? Let vs looke vpon one another as wee are in Christ our Sauiour, wee are incorporated into him,
And can we then deny a mutual Interest that Are Brothers Germans Brother-Germans? Let us look upon one Another as we Are in christ our Saviour, we Are incorporated into him,
The second degree of Diuine Neighbourhood, is betweene vs and the Saints and Angels in the Church Triumphant, who continuing still to be members of the Church must needs with all continue vnto vs the interest which we haue had in them.
The second degree of Divine Neighbourhood, is between us and the Saints and Angels in the Church Triumphant, who Continuing still to be members of the Church must needs with all continue unto us the Interest which we have had in them.
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I need not proue vnto you that we haue an interest in him, and he in vs. Wee call him our Lord, our Sauiour, our Brother, and hee as many wayes calleth vs his, his Bodie, his Spouse, his Church: these mutuall appropriations d•e necessarily inferre mutuall interest.
I need not prove unto you that we have an Interest in him, and he in us we call him our Lord, our Saviour, our Brother, and he as many ways calls us his, his Body, his Spouse, his Church: these mutual appropriations d•e necessarily infer mutual Interest.
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and inhabitants in the Countrie, if their Lands lie neare, quarrell euery where, and seeke to ruine and destroy, not only to vexe and disquiet each other:
and inhabitants in the Country, if their Lands lie near, quarrel every where, and seek to ruin and destroy, not only to vex and disquiet each other:
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As for neighbourhood in bloud, how soone did Cain make that vnnaturall reply euen to God himselfe, Am I the keeper of my Brother? Cham discouered his fathers nakednesse.
As for neighbourhood in blood, how soon did Cain make that unnatural reply even to God himself, Am I the keeper of my Brother? Cham discovered his Father's nakedness.
Come to the more remote Consanguinitie, which is moreouer graced with the Image of God, few haue taken notice thereof, strangers haue beene thought a sit subiect to prey on,
Come to the more remote Consanguinity, which is moreover graced with the Image of God, few have taken notice thereof, Strangers have been Thought a fit Subject to prey on,
when they call the sacred wounds, and bloud, and bodie of Christ to witnesse their impurities? Seeing then there is so little Charitie towards our Neighbour, take neighbourhood howsoeuer you will, you see there is great need of this Commandement; Thou shalt loue thy Neighbour.
when they call the sacred wounds, and blood, and body of christ to witness their Impurities? Seeing then there is so little Charity towards our Neighbour, take neighbourhood howsoever you will, you see there is great need of this Commandment; Thou shalt love thy Neighbour.
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Or I might carrie you along through all those branches which were toucht when I opened those words, Thou shalt loue; I told you then that Loue beginneth in Vnion of the persons, it commeth on to Communion first in good will,
Or I might carry you along through all those branches which were touched when I opened those words, Thou shalt love; I told you then that Love begins in union of the Persons, it comes on to Communion First in good will,
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Is any man thy neighbour in place? be (as occasion serueth) his Helpe, his Comforter, otherwise God will not account that thou louest him, Non prodest si nos continet vna domus & separat diuersa voluntas, plus attendit Deus vnitatem animi quam loci.
Is any man thy neighbour in place? be (as occasion serveth) his Help, his Comforter, otherwise God will not account that thou love him, Non profits si nos Continet Una domus & separate diuersa Voluntas, plus attendit Deus vnitatem animi quam loci.
Doest thou apprehend that all Mankind is made after the Image of God? Let thy humanitie towards strangers testifie the reuerence which thou bearest to thy Maker, Let not the stranger lodge in the street,
Dost thou apprehend that all Mankind is made After the Image of God? Let thy humanity towards Strangers testify the Reverence which thou bearest to thy Maker, Let not the stranger lodge in the street,
Neighbourhood in place, doth but supply neighbourhood in bloud, therefore if we respect that which is the sample, much more must we respect this which is the sampler.
Neighbourhood in place, does but supply neighbourhood in blood, Therefore if we respect that which is the sample, much more must we respect this which is the sampler.
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though it be painfull, yet how tenderly doest thou handle it, and neuer leaue vntill thou hast set it in ioynt againe? Euen so shouldest thou vse thy brother, neuer leaue vntill thou hast brought him to yeeld thee as much content as he hath wrought thee woe.
though it be painful, yet how tenderly dost thou handle it, and never leave until thou hast Set it in joint again? Eve so Shouldst thou use thy brother, never leave until thou hast brought him to yield thee as much content as he hath wrought thee woe.
for this is a lawfull enmitie, vpon that ancient ground, ponam immicitias; but pitie the man, let him find in thee the comfort of a Neighbour? Thou canst not better ouercome the Deuill then by such loue of thine enemies.
for this is a lawful enmity, upon that ancient ground, Ponam immicitias; but pity the man, let him find in thee the Comfort of a Neighbour? Thou Canst not better overcome the devil then by such love of thine enemies.
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As for Christ, it is not hard to conceiue how wee must Loue him, his Names will guide vs. The Church is his Spouse, shee must Loue him with a chast Loue, the Church is his Bodie, shee must Loue him with an obedient Loue, He is our Brother we must loue him with a Naturall Loue;
As for christ, it is not hard to conceive how we must Love him, his Names will guide us The Church is his Spouse, she must Love him with a chaste Love, the Church is his Body, she must Love him with an obedient Love, He is our Brother we must love him with a Natural Love;
but Christ calleth neuer a one of them by his proper name, but comprehendeth them all vnder one name Neighbour; (other names would haue imported some personall respects) teaching vs two things;
but christ calls never a one of them by his proper name, but comprehendeth them all under one name Neighbour; (other names would have imported Some personal respects) teaching us two things;
Yea, and these which are so vnequally distributed, are therefore so distributed that they might giue the fitter opportunitie for the exercise of our Loue.
Yea, and these which Are so unequally distributed, Are Therefore so distributed that they might give the fitter opportunity for the exercise of our Love.
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Looke vpon thy Bodie, it is made of the foure Elements whereof one is cold, another is hot, one is moyst, another is drie, Doth the hot abhorre the cold,
Look upon thy Body, it is made of the foure Elements whereof one is cold, Another is hight, one is moist, Another is dry, Does the hight abhor the cold,
or the moyst the drie? No, rather they impart their qualities to them, and out of so louing neighbourhood commeth this goodly fabricke of mans bodie, which would soone be dissolued if this louing neighbourhood should faile.
or the moist the dry? No, rather they impart their qualities to them, and out of so loving neighbourhood comes this goodly fabric of men body, which would soon be dissolved if this loving neighbourhood should fail.
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In a word, whatsoeuer thing concerneth our Neighbour in any kind or degree of neighbourhood, wee must testifie the acknowledgment of our reference to him in carefully procuring the welfare of that thing.
In a word, whatsoever thing concerns our Neighbour in any kind or degree of neighbourhood, we must testify the acknowledgment of our Referente to him in carefully procuring the welfare of that thing.
In this word Christ taxeth the Pharisees glosse who straightened the extent of neighbourhood, as appeared by the Addition they made to the Law, Thou shalt loue thy Neighbour,
In this word christ Taxes the Pharisees gloss who straightened the extent of neighbourhood, as appeared by the Addition they made to the Law, Thou shalt love thy Neighbour,
Saint Austin hath a conuicting reason, which is that otherwise there would bee some persons, with whom we might commit adulterie, whose goods wee might steale, whose bodies we might murder, without any sinne against them, which is absurde.
Saint Austin hath a convicting reason, which is that otherwise there would be Some Persons, with whom we might commit adultery, whose goods we might steal, whose bodies we might murder, without any sin against them, which is absurd.
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and knowne only to those of the Church) yet let vs mortifie it, and subdue it to the Law of God, Let vs not define whom we must loue other wise then we are taught of God;
and known only to those of the Church) yet let us mortify it, and subdue it to the Law of God, Let us not define whom we must love other wise then we Are taught of God;
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for our loue must be the fulfilling of the Law, therefore it is impossible for vs in regard of any man whatsoeuer, to performe the Law which bindeth vs to him without Loue.
for our love must be the fulfilling of the Law, Therefore it is impossible for us in regard of any man whatsoever, to perform the Law which binds us to him without Love.
we may all be of one minde, of one heart, and out of the sweet sense and comfort hereof, we may all say and sing, Ecce quam bonum? Behold how good and ioyfull a thing it is for brethren to dwell together in vnitie?
we may all be of one mind, of one heart, and out of the sweet sense and Comfort hereof, we may all say and sing, Ecce quam bonum? Behold how good and joyful a thing it is for brothers to dwell together in unity?
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THe last point which I opened vpon this Text, taught vs, vpon whom we must bestow our Charitie; we learned, that we must bestow it vpon The Lord our God and our neighbour;
THe last point which I opened upon this Text, taught us, upon whom we must bestow our Charity; we learned, that we must bestow it upon The Lord our God and our neighbour;
so, in bestowing it, we must obserue an Order, and a Measure, both are plainely prescribed in the Text. The Order; for here is a Frist, and a Second commandement mencioned.
so, in bestowing it, we must observe an Order, and a Measure, both Are plainly prescribed in the Text. The Order; for Here is a Frist, and a Second Commandment mentioned.
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The Measure; for here is mentioned the great commandement, and a commandement that is onely like it. We are willed to loue first The Lord our God; secondly Our neighbour; this is the Order. And we are willed to loue the Lord our God with all our heart, soule and mind, &c. and our neighbour as our selues; this is the Measure.
The Measure; for Here is mentioned the great Commandment, and a Commandement that is only like it. We Are willed to love First The Lord our God; secondly Our neighbour; this is the Order. And we Are willed to love the Lord our God with all our heart, soul and mind, etc. and our neighbour as our selves; this is the Measure.
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Order then and Measue are to be obserued in the bestowing of our Charitie. And indeed without Order and Measure, no worke hath either Beautie, or Perpetuitie; looke vpon the frame of heauen and earth, were not the parts thereof so well ordered, had not each of them his limits, it could neither be so goodly, nor so lasting a Creature;
Order then and Measue Are to be observed in the bestowing of our Charity. And indeed without Order and Measure, no work hath either Beauty, or Perpetuity; look upon the frame of heaven and earth, were not the parts thereof so well ordered, had not each of them his Limits, it could neither be so goodly, nor so lasting a Creature;
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Touching then the Order that is to be obserued in Charitie, wee must know that it is twofold, there is Ordo ad intra, and ordo ad extra, an order in the generation of it,
Touching then the Order that is to be observed in Charity, we must know that it is twofold, there is Ordo ad intra, and ordo ad extra, an order in the generation of it,
therefore is that called the first Commandement, and our duetie toward our neighbour being an abridgement of the second Table, it is therefore called the second Commandement.
Therefore is that called the First Commandment, and our duty towards our neighbour being an abridgement of the second Table, it is Therefore called the second Commandment.
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Of the first Order you heard, when I opened vnto you the seate of Charitie, and shewed you that it is either Primitiue, or Deriuatiue; it must begin at the Heart, and from thence spread it selfe into the Soule, the mind, the strength. With that Order we haue nothing to doe now;
Of the First Order you herd, when I opened unto you the seat of Charity, and showed you that it is either Primitive, or Derivative; it must begin At the Heart, and from thence spread it self into the Soul, the mind, the strength. With that Order we have nothing to do now;
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To come then to this Order; to vnderstand it we must take this Rule, Scire quid facere debeamus, & nescire ordinem faciendt, perfecta scientia non est;
To come then to this Order; to understand it we must take this Rule, Scire quid facere debeamus, & Not know ordinem faciendt, perfecta scientia non est;
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Wherefore the Order of Gods precepts must not bee passed ouer vnregarded, because therefore doth God keepe an order in commanding, to intimate vnto vs, what order we must keepe in our liuing.
Wherefore the Order of God's Precepts must not be passed over unregarded, Because Therefore does God keep an order in commanding, to intimate unto us, what order we must keep in our living.
But let vs come closer to the Text. Here we find a first, and a second Commandement. It is doubted by some whether they are rightly so called, seeing that which concerneth our Neighbour, was first deliuered, Leuit. 19. vers. 18. and therefore deliuered on mount Sinai, Leuit. 27.34. and that which concerneth the Lord our God was deliuered afterward, Deutro. 6. vers. 50. and therefore deliuered in the land of Moab, Deutr. 1.5. The distance of times wherein they were deliuered was thirtie eight yeeres.
But let us come closer to the Text. Here we find a First, and a second Commandment. It is doubted by Some whither they Are rightly so called, seeing that which concerns our Neighbour, was First Delivered, Levites 19. vers. 18. and Therefore Delivered on mount Sinai, Levites 27.34. and that which concerns the Lord our God was Delivered afterwards, Deutro. 6. vers. 50. and Therefore Delivered in the land of Moab, Deuteronomy 1.5. The distance of times wherein they were Delivered was thirtie eight Years.
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Where by the way you may take notice, that those Iewes erre, who breaking the ten Commandements into two fiues, thinke there were siue grauen vpon either Table, whereupon it would follow, that the first Commandement which commandeth our dutie towards our neighbor, was ioyned with those Commandements which enioyne our duetie toward God, which cannot stand with this first and second of my Text.
Where by the Way you may take notice, that those Iewes err, who breaking the ten commandments into two fiues, think there were siue graven upon either Table, whereupon it would follow, that the First Commandment which commands our duty towards our neighbour, was joined with those commandments which enjoin our duty towards God, which cannot stand with this First and second of my Text.
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Hauing found in regard of what Scripture these Commandements are called First and Second: Let vs now see how well the matter contained in them doth deserue these names.
Having found in regard of what Scripture these commandments Are called First and Second: Let us now see how well the matter contained in them does deserve these names.
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And here we shall find that this Order is very naturall, for as in their being, so in being the obiects of our Loue, these persons are to goe the one before the other;
And Here we shall find that this Order is very natural, for as in their being, so in being the objects of our Love, these Persons Are to go the one before the other;
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You cannot denie the Lord our God to bee the originall of louelinesse, if you remember what I obserued vnto you on the name of Lord God, and our Lord God, not a branch of these obseruations which doth not strongly proue this primacie of Loue;
You cannot deny the Lord our God to be the original of loveliness, if you Remember what I observed unto you on the name of Lord God, and our Lord God, not a branch of these observations which does not strongly prove this primacy of Love;
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Euen so it is betweene vs and our neighbour, Loue we must, and why? Because we are sonnes of the same Father, Malachi pointeth out this ground, Haue we not all one father? Chap 2. 〈 ◊ 〉 10 Wherefore doth any man wrong his brother? You see here is a faire ground of Primacie.
Even so it is between us and our neighbour, Love we must, and why? Because we Are Sons of the same Father, Malachi pointeth out this ground, Have we not all one father? Chap 2. 〈 ◊ 〉 10 Wherefore does any man wrong his brother? You see Here is a fair ground of Primacy.
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and they bestirre themselues for their mutuall comfort, but whence commeth this but from the Head, where is the fountaine of sense and motion? The members haue no vertue for which they are not beholding to the Head. The Church is a body, whose Head is Christ,
and they Bestir themselves for their mutual Comfort, but whence comes this but from the Head, where is the fountain of sense and motion? The members have no virtue for which they Are not beholding to the Head. The Church is a body, whose Head is christ,
but in the Spirit of Christ, wherof we all drinke which foundeth vs all on him? I might amplifie this point by the title of Creator, which belongeth vnto God, which cannot bee acknowledged,
but in the Spirit of christ, whereof we all drink which foundeth us all on him? I might amplify this point by the title of Creator, which belongeth unto God, which cannot be acknowledged,
our Will naturally is carried vnto good, where then wee find apparently the preeminencie of good, thither must the precedencie of our loue deseruedly bend;
our Will naturally is carried unto good, where then we find apparently the Preeminence of good, thither must the precedency of our love deservedly bend;
and I said enough to cleare it, wherefore I will now be the more briefe, I will onely point out three grounds, the least of which doth argue God to be worthy of our first loue, if that which we loue be good.
and I said enough to clear it, Wherefore I will now be the more brief, I will only point out three grounds, the least of which does argue God to be worthy of our First love, if that which we love be good.
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Others as they haue their being, so haue they their goodnesse from him, Enerie good and euerie perfect gift commeth from him, 〈 ◊ 〉 1.17. which is himselfe the Father of lights.
Others as they have their being, so have they their Goodness from him, Enerie good and every perfect gift comes from him, 〈 ◊ 〉 1.17. which is himself the Father of lights.
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as appeard before the Creation, while it enioyed it selfe, and it is no necessary but an arbitrary Graciousnes, out of which God vouchsafeth to entertaine communion with his Creatures.
as appeared before the Creation, while it enjoyed it self, and it is no necessary but an arbitrary Graciousness, out of which God vouchsafeth to entertain communion with his Creatures.
If then the most worthy good doe iustly challenge our first loue, then certainly our first loue is vndenyable due vnto God, whose Goodnesse hath this threefold preheminence;
If then the most worthy good do justly challenge our First love, then Certainly our First love is vndenyable endue unto God, whose goodness hath this threefold pre-eminence;
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whereupon it will follow, that we are bound first to loue the Lord our God, and the commandement that enioyneth this is for good reason called the first.
whereupon it will follow, that we Are bound First to love the Lord our God, and the Commandment that enjoineth this is for good reason called the First.
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and therefore Christ striketh directly at his fault, and sheweth him that there is a second Commandement beside the first, euen such a one as without which the first cannot consist;
and Therefore christ striketh directly At his fault, and shows him that there is a second Commandment beside the First, even such a one as without which the First cannot consist;
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for there can bee no true Loue of God, which is not accompanied with the loue of our Neighbour, 1 Ioh. 4.20. Hee that loueth not his neighbour whom hee doth see, how can hee loue God whom hee doth not see? So that Christ doth answere not onely fully but abundantly.
for there can be no true Love of God, which is not accompanied with the love of our Neighbour, 1 John 4.20. He that loves not his neighbour whom he does see, how can he love God whom he does not see? So that christ does answer not only Fully but abundantly.
This Commandement hath a secondarinesse in nature, and a secondarinesse in worthinesse. A secondarinesse in nature; for wee cannot loue the fountaine of Loue,
This Commandment hath a secondarinesse in nature, and a secondarinesse in worthiness. A secondarinesse in nature; for we cannot love the fountain of Love,
but wee must loue the streames that flow from it, the same nature that teacheth Children to loue their Parents, teacheth them to loue one another; Abraham thought so, when hee perswaded Lot not to contend vpon this ground, for wee are Brethren; and Moses vpon the same ground would haue reconciled two Israelites that were at variance,
but we must love the streams that flow from it, the same nature that Teaches Children to love their Parents, Teaches them to love one Another; Abraham Thought so, when he persuaded Lot not to contend upon this ground, for we Are Brothers; and Moses upon the same ground would have reconciled two Israelites that were At variance,
and Christians cannot bee senslesse of any part which is in Christs body, except they haue lost the sense of their coniunction with Christ their Head. Finally, the liuing stones that are in the Spirituall Temple, doe as willingly embrace and hold fast each the other,
and Christians cannot be senseless of any part which is in Christ body, except they have lost the sense of their conjunction with christ their Head. Finally, the living stones that Are in the Spiritual Temple, do as willingly embrace and hold fast each the other,
whatsoeuer motiue there is that perswadeth vs in the first place to loue the Lord our God, doth perswade vs in the second place for to loue our Neighbour, because our Neighbour and wee doe pertake thereof;
whatsoever motive there is that Persuadeth us in the First place to love the Lord our God, does persuade us in the second place for to love our Neighbour, Because our Neighbour and we do partake thereof;
so that the loue of our Neighbour is a second Commandement to bee obeyed, not arbitrarily, but necessarily, because the same nature teacheth vs in the second place to loue our neighbour, which taught vs in the first place, to loue God.
so that the love of our Neighbour is a second Commandment to be obeyed, not arbitrarily, but necessarily, Because the same nature Teaches us in the second place to love our neighbour, which taught us in the First place, to love God.
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So that this must passe for an vndoubted and grounded truth, that as the reason why wee must loue our Neighbour must bee Goodnesse, so that Goodnesse must bee conceiued to bee but in a secondary degree: And as the effect doth respect his efficient,
So that this must pass for an undoubted and grounded truth, that as the reason why we must love our Neighbour must be goodness, so that goodness must be conceived to be but in a secondary degree: And as the Effect does respect his efficient,
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This Rule is of speciall vse to make our loue regular, whereof wee haue an excellent example in the Macedonians to whom Saint Paul beareth witnesse that they gaue themselues first to the Lord, •. •or 8 5. and then to the Apostles according to the will of God:
This Rule is of special use to make our love regular, whereof we have an excellent Exampl in the Macedonians to whom Saint Paul bears witness that they gave themselves First to the Lord, •. •or 8 5. and then to the Apostles according to the will of God:
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It is true, that as in naturall knowledge, so also in the affection of Loue, wee begin a prioribus sensui, wee first apprehend the lineaments of a liuing body,
It is true, that as in natural knowledge, so also in the affection of Love, we begin a prioribus sensui, we First apprehend the lineaments of a living body,
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then we apprehend some higher cause that worketh these inducements; and last of all, wee acknowledge that that cause is most louely: whereupon Saint Austin, Tract. in.
then we apprehend Some higher cause that works these inducements; and last of all, we acknowledge that that cause is most lovely: whereupon Saint Austin, Tract. in.
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But yet, as in naturall knowledge, when by going backward, wee are come to that which is first in nature, wee make that our guide to vnderstand distinctly, what before we knew but confusedly: euen so,
But yet, as in natural knowledge, when by going backward, we Are come to that which is First in nature, we make that our guide to understand distinctly, what before we knew but confusedly: even so,
though the imperfect loue of our neighbour, doth draw vs to a knowledge of our loue of God; yet when wee haue attained that, wee must take the true taste of our affections from thence,
though the imperfect love of our neighbour, does draw us to a knowledge of our love of God; yet when we have attained that, we must take the true taste of our affections from thence,
if either bee possest with any quality, whatsoeuer it receiueth will seeme answerable, according to the Maxime in Philosophie, Intus apparens excludit alienum.
if either be possessed with any quality, whatsoever it receiveth will seem answerable, according to the Maxim in Philosophy, Intus apparens excludit Alienum.
Therefore wee must repute this first and second Commandement the foundations of pietie, before wee set our selues to doe our dutie, wee must loue God if we will serue him;
Therefore we must repute this First and second Commandment the foundations of piety, before we Set our selves to do our duty, we must love God if we will serve him;
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To conclude this point, out of all which you haue heard you may learne the truth of that which Saint Austin hath, Ipse amor ordinatè amandus est, Loue it selfe must be loued orderly,
To conclude this point, out of all which you have herd you may Learn the truth of that which Saint Austin hath, Ipse amor ordinatè Amandus est, Love it self must be loved orderly,
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and if Order bee requisite in the exercise of euery vertue, much more in Charitie, which is the root of vertues, in somuch, that where there is no Order, there can bee no Charitie, because this Order is nothing else but that Quo benè amatur quod amandum est, vt sit in nobis virtus qua bene viuitur;
and if Order be requisite in the exercise of every virtue, much more in Charity, which is the root of Virtues, in So much, that where there is no Order, there can be no Charity, Because this Order is nothing Else but that Quo benè amatur quod amandum est, vt sit in nobis virtus qua bene viuitur;
so that hee liueth iustly and holily, which passeth a true iudgement vpon the obiects of Loue, and such a one is hee onely that hath his Charitie well ordered,
so that he lives justly and holily, which passes a true judgement upon the objects of Love, and such a one is he only that hath his Charity well ordered,
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Saint Iude telleth vs of the Angels, that they kept not NONLATINALPHABET their Originall, which is in effect, they did not obserue the subordination of these Commandements, they would haue no dependencie vpon God,
Saint Iude Telleth us of the Angels, that they kept not their Original, which is in Effect, they did not observe the subordination of these commandments, they would have no dependency upon God,
The children of God that coupled themselues with the daughters of men, were most infamous for this disorder of their Charitie: And who is not guiltie of it? where bee the Parents that begin not their loue at their Children,
The children of God that coupled themselves with the daughters of men, were most infamous for this disorder of their Charity: And who is not guilty of it? where be the Parents that begin not their love At their Children,
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And how seruants forget their loue of God, while they seeke to please their masters, you may perceiue in euery shop, where apprentises are inured to lying, false-swearing, deceiuing,
And how Servants forget their love of God, while they seek to please their Masters, you may perceive in every shop, where apprentices Are inured to lying, False-swearing, deceiving,
And it were well if men went no farther then to preferre Man before God: there is as much disorder in our loue of Things, yea the disorder in the loue of Persons, groweth from the disorderly loue of Things: O ciues, ciues, quaerenda pecuniaprimum est, Virtus post nummos, — Prophane men thinke that gaine is the best godlinesse,
And it were well if men went no farther then to prefer Man before God: there is as much disorder in our love of Things, yea the disorder in the love of Persons, grows from the disorderly love of Things: O ciues, ciues, quaerenda pecuniaprimum est, Virtus post Nummos, — Profane men think that gain is the best godliness,
Of these, Loue is due to God aboue vs, to our Selues, to our Neighbours, wee finde them all three in the Commandement of Loue, but we finde not there those things which are below vs, much lesse those things which are opposite to vs. And yet when we come to consider what Order the world keepeth in Loue, we shall finde that these two which God neuer thought worthy of our Loue, haue the greatest share therein,
Of these, Love is due to God above us, to our Selves, to our Neighbours, we find them all three in the Commandment of Love, but we find not there those things which Are below us, much less those things which Are opposite to us And yet when we come to Consider what Order the world Keepeth in Love, we shall find that these two which God never Thought worthy of our Love, have the greatest share therein,
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IN bestowing our Charitie, wee must obserue an Order, and a Measure, an Order, because concerning it we find in this Text, a First, and Second commandement;
IN bestowing our Charity, we must observe an Order, and a Measure, an Order, Because Concerning it we find in this Text, a First, and Second Commandment;
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First, though Charitie bee a common due to God and our Neighbour; yet must they not both bee serued by the same Measure, and why? the Persons are vnequall:
First, though Charity be a Common due to God and our Neighbour; yet must they not both be served by the same Measure, and why? the Persons Are unequal:
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The second Rule is, That the Order layeth the foundation of the Measure, and therefore is the Order correspondent vnto the Measure, hee that hath the praecedencie in, must haue the praeheminence of our Charity, and whom wee must loue last, wee must loue least. God is first in Order, therefore must hee haue the greatest measure, thou must loue him with all thy heart, all thy minde. &c. thy Neighbour is but second, therefore hee must haue a lesser measure, thou must loue him as thy selfe.
The second Rule is, That the Order Layeth the Foundation of the Measure, and Therefore is the Order correspondent unto the Measure, he that hath the precedency in, must have the praeheminence of our Charity, and whom we must love last, we must love least. God is First in Order, Therefore must he have the greatest measure, thou must love him with all thy heart, all thy mind. etc. thy Neighbour is but second, Therefore he must have a lesser measure, thou must love him as thy self.
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first the perfection of that Loue wherewith wee must loue the Lord our God; secondly, the degree of that perfection; wherhence will arise a third point,
First the perfection of that Love wherewith we must love the Lord our God; secondly, the degree of that perfection; wherhence will arise a third point,
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I begin with the perfection. In the question of vertue, Diuines require a double perfection, one partium, the other graduum; there is a perfection of the parts in man, which must bee seasoned with the virtue,
I begin with the perfection. In the question of virtue, Divines require a double perfection, one partium, the other graduum; there is a perfection of the parts in man, which must be seasoned with the virtue,
This Text requireth both these perfections in Charitie; the perfection of the parts of man are intimated in the enumeration of the heart, minde, soule, strength;
This Text requires both these perfections in Charity; the perfection of the parts of man Are intimated in the enumeration of the heart, mind, soul, strength;
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But of this perfection I haue spoken, when I shewed you the Seat of Loue; I made it plaine vnto you, that there was to be in our Charitie a perfection of parts: That with which wee haue now to doe, is the perfection of degrees; the Text will tell vs that it is not enough for euery of those parts to haue the loue of God in them, they must also be wholy taken vp therewith;
But of this perfection I have spoken, when I showed you the Seat of Love; I made it plain unto you, that there was to be in our Charity a perfection of parts: That with which we have now to do, is the perfection of Degrees; the Text will tell us that it is not enough for every of those parts to have the love of God in them, they must also be wholly taken up therewith;
A Commandement is the sooner admitted, if the reasonablenesse of the ground thereof be first discouered, I will therefore first discouer the ground, vpon the reasonablesse whereof this great Measure is required.
A Commandment is the sooner admitted, if the reasonableness of the ground thereof be First discovered, I will Therefore First discover the ground, upon the reasonablesse whereof this great Measure is required.
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As he is the only fountaine of Being, of all being, so is he of Goodnesse, of whatsoeuer thing is good. Our Sauiour telleth vs, there is none good but he;
As he is the only fountain of Being, of all being, so is he of goodness, of whatsoever thing is good. Our Saviour Telleth us, there is none good but he;
and if from him, then it is in him, be it honestum, iucundum, or vtile; so that we can seeke nothing without him, which wee may not find in him, and find it much more eminently.
and if from him, then it is in him, be it Honesty, iucundum, or utile; so that we can seek nothing without him, which we may not find in him, and find it much more eminently.
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for as he is One, so he is All, all good is contained in this One Lord, & bonorum totum totaliter diligendum, wee can doe no lesse then bee wholy his, that doth vouchsafe to be wholy ours.
for as he is One, so he is All, all good is contained in this One Lord, & Bonorum totum totaliter diligendum, we can do no less then be wholly his, that does vouchsafe to be wholly ours.
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euen your Father which is in Heauen, and he is a most louing Father, no such tender bowels to bee found, no not in most naturall and indulgent Parents.
even your Father which is in Heaven, and he is a most loving Father, no such tender bowels to be found, no not in most natural and indulgent Parents.
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Neither is the third person lesse Vnus & Omnia, the Apostle telleth vs that there is, but one Spirit, and he deriueth all graces from him, be they graces of Adoption,
Neither is the third person less Vnus & Omnia, the Apostle Telleth us that there is, but one Spirit, and he deriveth all graces from him, be they graces of Adoption,
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and the Church (as heretofore I haue told you) is meant by Thou; and to the Church, they communicate their All, all the treasures of their common and seuerall Good,
and the Church (as heretofore I have told you) is meant by Thou; and to the Church, they communicate their All, all the treasures of their Common and several Good,
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I suppose, that if you haue well heeded what I haue said, you will acknowledge that there is a faire ground in the Lord our God, why hee should challenge all our loue. Let vs come now and looke vpon our selues,
I suppose, that if you have well heeded what I have said, you will acknowledge that there is a fair ground in the Lord our God, why he should challenge all our love. Let us come now and look upon our selves,
hee called for the Coine, and asked, whose image and superscription it bare? and when they answered him, Caesars; he replyed, Giue vnto Caesar, those things which are Caesars;
he called for the Coin, and asked, whose image and superscription it bore? and when they answered him, Caesars; he replied, Give unto Caesar, those things which Are Caesars;
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If the image and superscription were a iust ground why Coine should be paid vnto Caesar; where Gods Image is found, there is as good a reason that that should be rendred vnto him.
If the image and superscription were a just ground why Coin should be paid unto Caesar; where God's Image is found, there is as good a reason that that should be rendered unto him.
for our Regeneration is but a second Creation, wherein we are reformed vnto that Image, according to which God at first created vs. All then is due vnto God a second time, by the Law of our Redemption,
for our Regeneration is but a second Creation, wherein we Are reformed unto that Image, according to which God At First created us All then is due unto God a second time, by the Law of our Redemption,
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so that whether we looke vpon our heart, our minde, our soule, or strength; it may well be demanded of vs, Quid habes, quod non accepisti? What hast thou, which thou hast not receiued? and if we haue receiued it all, the exaction is but reasonable, Si totum exigit à te, qui totum fecit, refecit te;
so that whither we look upon our heart, our mind, our soul, or strength; it may well be demanded of us, Quid habes, quod non accepisti? What hast thou, which thou hast not received? and if we have received it all, the exaction is but reasonable, Si totum exigit à te, qui totum fecit, refecit te;
and all that can be beloued, and we are all his, and all that we haue is due vnto him, both by Nature, and by Grace, then ought wee with All to expresse our loue towards him.
and all that can be Beloved, and we Are all his, and all that we have is due unto him, both by Nature, and by Grace, then ought we with All to express our love towards him.
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wee must not be NONLATINALPHABET, like Meteors hanging in the ayre betweene Heauen and Earth, or as (Elias told the Israelites) halt betweene two, betweene God and Baal, make all Religions indifferent,
we must not be, like Meteors hanging in the air between Heaven and Earth, or as (Elias told the Israelites) halt between two, between God and Baal, make all Religions indifferent,
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and thinke that we may aswell partake of the Table of Deuils, as of the Table of the Lord, and like waues of the Sea be tossed vp and downe with euery blast of vaine doctrine:
and think that we may aswell partake of the Table of Devils, as of the Table of the Lord, and like waves of the Sea be tossed up and down with every blast of vain Doctrine:
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but wee must captiuate our wits wholy vnto Gods Wisdome, and bee so resolute in abiding by his truth, that if an Angell from Heauen should bring vs any other doctrine then that which we haue receiued from God, that Angell must bee accursed.
but we must captivate our wits wholly unto God's Wisdom, and be so resolute in abiding by his truth, that if an Angel from Heaven should bring us any other Doctrine then that which we have received from God, that Angel must be accursed.
for which we may not long. If wee long for more things then we doe will; non benè currimus, we take not the right way to blisse; we fall into by-pathes:
for which we may not long. If we long for more things then we do will; non benè Currimus, we take not the right Way to bliss; we fallen into bypaths:
The other Vnreasonable facultie is noted by our strength, they call it the Irascible facultie; and it is that Courage wherewith we encounter those difficulties which either crosse our Longings, or interrupt our Delighting: this must not be diuided,
The other Unreasonable faculty is noted by our strength, they call it the Irascible faculty; and it is that Courage wherewith we encounter those difficulties which either cross our Longings, or interrupt our Delighting: this must not be divided,
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it must bend all its force to further that, that so it may be both constant in longing, and perseuerant in delighting. It must not be like Metius Suffetius (that wicked Neutrall) looke on,
it must bend all its force to further that, that so it may be both constant in longing, and perseverant in delighting. It must not be like Metius Suffetius (that wicked Neutral) look on,
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if our Courage be thus diuided, wee doe not loue God with all our strength; for we should imitate King Dauid, to whom the Scripture beareth witnesse, that when hee offered, he offered to God with all his strength, and so did he with all his strength daunce before the Arke;
if our Courage be thus divided, we do not love God with all our strength; for we should imitate King David, to whom the Scripture bears witness, that when he offered, he offered to God with all his strength, and so did he with all his strength dance before the Ark;
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You haue heard the first impediment of louing God with all our heart, &c. I told you of another, which is Remisnesse, or slacknesse; and this followeth necessarily vpon the other;
You have herd the First impediment of loving God with all our heart, etc. I told you of Another, which is Remissness, or slackness; and this follows necessarily upon the other;
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vpon that principle, Vis vnita fortior: so fareth it with our abilitie, Pluribus intentus minor est ad singula sensus, a man cannot diuide, and intend either his heart, or his mind, or his soule, or his strength, as he ought.
upon that principle, Vis vnita fortior: so fareth it with our ability, Pluribus intentus minor est ad singula sensus, a man cannot divide, and intend either his heart, or his mind, or his soul, or his strength, as he ought.
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then is there a Remisnesse in them, which hindreth our louing God with all our Heart. But I chuse rather to point it out in a generalitie by two Markes, one of which the Scripture setteth vpon the thing beloued, the other vpon true Louers. The thing beloued, is said to be Sweeter then Honie, and the Honie-combe;
then is there a Remissness in them, which hindereth our loving God with all our Heart. But I choose rather to point it out in a generality by two Marks, one of which the Scripture sets upon the thing Beloved, the other upon true Lovers. The thing Beloved, is said to be Sweeten then Honey, and the Honeycomb;
then is there likewise a Remisnesse in our Loue: that which was the commendation of the Macedonians must be affected by all Christians in the loue of God;
then is there likewise a Remissness in our Love: that which was the commendation of the Macedonians must be affected by all Christians in the love of God;
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The sonnes of God, that is, those that did loue God, fell in loue with the daughters of men; what issue had they? Giants; NONLATINALPHABET, such as fought against God.
The Sons of God, that is, those that did love God, fell in love with the daughters of men; what issue had they? Giants;, such as fought against God.
This is the reason why God will haue All, or None; Ananias and Saphira were stricken with suddaine death for with-holding a part of that whole substance which they freely vowed to God,
This is the reason why God will have All, or None; Ananias and Sapphira were stricken with sudden death for withholding a part of that Whole substance which they freely vowed to God,
and Christ will spue out of his mouth all those that are but luke warme, that are neither hot, nor cold; God loueth none but zealously cheerefull Louers, and lesse then an entire dedication of all our faculties will not please him.
and christ will spue out of his Mouth all those that Are but lycia warm, that Are neither hight, nor cold; God loves none but zealously cheerful Lovers, and less then an entire dedication of all our faculties will not please him.
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Wherefore for the farther vnderstanding of this Intirenesse of our loue of God, wee must not take other things Oppositè, but Compositè, we must exclude nothing from our loue, that doth not enter into competition with God,
Wherefore for the farther understanding of this entireness of our love of God, we must not take other things Oppositè, but Compositè, we must exclude nothing from our love, that does not enter into competition with God,
Secondly, if there bee any thing that may be beloued ioyntly with God, it must not be taken as Coordinatum, but Subordinatum; it must not share equally with God,
Secondly, if there be any thing that may be Beloved jointly with God, it must not be taken as Coordinatum, but Subordinatum; it must not share equally with God,
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Excellent is that which Saint Austine hath to this purpose, Totum quicquid aliud diligendum venerit in mentem, illuc rapiatur, quo totius dilectionis impetus currit;
Excellent is that which Saint Augustine hath to this purpose, Totum quicquid Aliud diligendum venerit in mentem, Illuc rapiatur, quo totius dilectionis impetus Currit;
Thirdly, vpon this Inequalitie, must our loue ground an vnequall estimate of things, and we must loue God aboue all appretiatiuè; we must account all in comparison of God, to be but as dung, to be verie losse.
Thirdly, upon this Inequality, must our love ground an unequal estimate of things, and we must love God above all appretiatiuè; we must account all in comparison of God, to be but as dung, to be very loss.
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yea so enioy, that we may bee able to say with King Dauid, Psal 73. Whom haue I in heauen but thee? and there is none on earth that I desire with thee.
yea so enjoy, that we may be able to say with King David, Psalm 73. Whom have I in heaven but thee? and there is none on earth that I desire with thee.
especially, when the heart, minde, &c. though they bee called ours, yet are they nothing but his gifts, (as before you haue heard) and so are all their endowments, namely this of Loue.
especially, when the heart, mind, etc. though they be called ours, yet Are they nothing but his Gifts, (as before you have herd) and so Are all their endowments, namely this of Love.
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And if wee cannot merit by loue, much lesse can wee supererogate in louing; for who can giue God more then is due, that learneth by this Text, that All is due vnto God? Praetererogate haply we may in some indifferent thing which God leaueth to our choyce,
And if we cannot merit by love, much less can we supererogate in loving; for who can give God more then is due, that learneth by this Text, that All is due unto God? Praetererogate haply we may in Some indifferent thing which God Leaveth to our choice,
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I will therefore propose from the mouth of our Sauiour Christ, certaine plaine Rules, which are for the capacitie of the meanest hearer, which if he apply vnto himselfe, he may thereby guesse at the pitch of his loue.
I will Therefore propose from the Mouth of our Saviour christ, certain plain Rules, which Are for the capacity of the Meanest hearer, which if he apply unto himself, he may thereby guess At the pitch of his love.
The second, Hee that forsaketh not father, mother, wife, children, &c. The third, Hee that hateth not father, mother, wife, children, &c. hee cannot be my Disciple.
The second, He that Forsaketh not father, mother, wife, children, etc. The third, He that hates not father, mother, wife, children, etc. he cannot be my Disciple.
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neither did he acknowledge his brethren, nor know his owne children, that he might keepe the word and obserue the Commandement of God, euen that Commandement which is deliuered else-where, If thy Brother, the sonne of thy mother,
neither did he acknowledge his brothers, nor know his own children, that he might keep the word and observe the Commandment of God, even that Commandment which is Delivered elsewhere, If thy Brother, the son of thy mother,
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or thy sonne, or thy Daughter, or the wife of thy bosome, or thy friend which is as thine owne soule, entice thee to Idolatry, thy eye must not pitty him, thou must not conceale him, thou shalt surely kill him,
or thy son, or thy Daughter, or the wife of thy bosom, or thy friend which is as thine own soul, entice thee to Idolatry, thy eye must not pity him, thou must not conceal him, thou shalt surely kill him,
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The examples which hitherto I haue alleaged shew onely what must be a Christian mans obseruance of Christs rules quoad sua & suos, so farre as concernes a mans goods or his friends: but Christs rules goe a step farther, for they mention a mans owne life also, and tell vs how little wee must set by that in comparison of our loue of God.
The Examples which hitherto I have alleged show only what must be a Christian men observance of Christ rules quoad sua & suos, so Far as concerns a men goods or his Friends: but Christ rules go a step farther, for they mention a men own life also, and tell us how little we must Set by that in comparison of our love of God.
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Christ knew well that Satan hath a shrewd temptation to stumble thee when thou hast profited so farre as tua and tuos, and that is to trie thee how well thou dost loue God quoad te, in comparison of thine owne person, skin for skin, and all that euer a man hath will he giue for his life, affinitie, consanguinitie, amitie, farewell all so our life may bee preserued;
christ knew well that Satan hath a shrewd temptation to Stumble thee when thou hast profited so Far as tua and tuos, and that is to try thee how well thou dost love God quoad te, in comparison of thine own person, skin for skin, and all that ever a man hath will he give for his life, affinity, consanguinity, amity, farewell all so our life may be preserved;
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but our loue of God must ouercome this temptation also, and wee must take in this case Saint Paul for an example, who being disswaded from going to Hierusalem because bonds and imprisonment did expect him there, made this answere, What doe you weeping and breaking my heart? Acts 21.13. I am contented not onely to be bound, but also to die for the name of the Lord Iesus. A great resolution;
but our love of God must overcome this temptation also, and we must take in this case Saint Paul for an Exampl, who being dissuaded from going to Jerusalem Because bonds and imprisonment did expect him there, made this answer, What do you weeping and breaking my heart? Acts 21.13. I am contented not only to be bound, but also to die for the name of the Lord Iesus. A great resolution;
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To be dissolued doth litle content nature, but what would a man rather desire then to be with Christ? for to be with him is to be as he is, that is most happy;
To be dissolved does little content nature, but what would a man rather desire then to be with christ? for to be with him is to be as he is, that is most happy;
but this Cōmandement wil excuse him (as it will S. Pauls like wish when I come to speak of the loue of our neighbour) this Commandement containeth the best Commentary on his words,
but this Commandment will excuse him (as it will S. Paul's like wish when I come to speak of the love of our neighbour) this Commandment Containeth the best Commentary on his words,
From this measure when wee depart, wee doe offend against our loue of God; how much more if wee loue those things which are contrarie to him? and can bee contented that others offend him,
From this measure when we depart, we do offend against our love of God; how much more if we love those things which Are contrary to him? and can be contented that Others offend him,
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The last point which I obserued in my text, was the reason why this is called the Great Commandement. I need giue you no other reason then the doctrine which you haue heard concerning our loue of God;
The last point which I observed in my text, was the reason why this is called the Great Commandment. I need give you no other reason then the Doctrine which you have herd Concerning our love of God;
The Commandement then is Great, first, in regard of the Obiect, for what can be greater then the Lord our God? secondly, in regard of the Act, for it maketh our neerest approach vnto God;
The Commandment then is Great, First, in regard of the Object, for what can be greater then the Lord our God? secondly, in regard of the Act, for it makes our nearest approach unto God;
Finally, in regard of the Continuance, it out-liueth all other graces, for Charitie neuer faileth, other graces doe not out-liue this mortall life, No wonder then if S. 〈 ◊ 〉 call it a Supereminent way, and in a comparison preferreth it before all gifts, not only of Edification, but of Adoption also.
Finally, in regard of the Continuance, it outliveth all other graces, for Charity never Faileth, other graces do not outlive this Mortal life, No wonder then if S. 〈 ◊ 〉 call it a Supereminent Way, and in a comparison preferreth it before all Gifts, not only of Edification, but of Adoption also.
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and the Charitie euen of the Church is growne key-cold, yea euery one is come to that lithernesse which God taxeth in Malachi, yee say, Behold, what a wearinesse it is? Whether our loue bee put to Doe, or to Suffer, it is quickly tired, it quickly giueth ouer;
and the Charity even of the Church is grown key-cold, yea every one is come to that lithernesse which God Taxes in Malachi, ye say, Behold, what a weariness it is? Whither our love be put to Do, or to Suffer, it is quickly tired, it quickly gives over;
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and how should he euer yeeld all, that doth repine, if but a part of his Heart, Minde, Soule, or Strength be imployed in the loue of God? I report mee for the truth hereof to euery mans conscience,
and how should he ever yield all, that does repine, if but a part of his Heart, Mind, Soul, or Strength be employed in the love of God? I report me for the truth hereof to every men conscience,
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cast vs into a spirituall trance, that being strangers vnto all things of this life, wee may with indefatigable constancie aspire vnto thee, be restlesse till wee are fully by loue ioyned vnto thee.
cast us into a spiritual trance, that being Strangers unto all things of this life, we may with indefatigable constancy aspire unto thee, be restless till we Are Fully by love joined unto thee.
till all on fire like the Seraphins, who in this loue are said to come neerest vnto thee, we may (as wee are here enioyned) loue thee the Great All of Holinesse,
till all on fire like the Seraphim, who in this love Are said to come nearest unto thee, we may (as we Are Here enjoined) love thee the Great All of Holiness,
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of which the first is the limitation, and the second the comparison of this Loue. The Limitation is in these words, as thy selfe, the comparison in these, The second Commandement is like the first.
of which the First is the limitation, and the second the comparison of this Love. The Limitation is in these words, as thy self, the comparison in these, The second Commandment is like the First.
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first that there is no equalitie, because the Commandements are but like; and yet notwithstanding because they are like, they haue a good Correspondencie, the Second to the First.
First that there is no equality, Because the commandments Are but like; and yet notwithstanding Because they Are like, they have a good Correspondency, the Second to the First.
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Whereof before I open the particulars, I cannot omit to touch at a good obseruation of Saint Basils, hee tels vs that the Loue of God is not NONLATINALPHABET, exclusiue of all others,
Whereof before I open the particulars, I cannot omit to touch At a good observation of Saint Basils, he tells us that the Love of God is not, exclusive of all Others,
Before you heard that we must loue God with all our Heart, Mind, Soule, and Strength; you would thinke that because God challengeth all, no other may partake of our Loue;
Before you herd that we must love God with all our Heart, Mind, Soul, and Strength; you would think that Because God Challengeth all, no other may partake of our Love;
all must be deuoted to God, but it must be employed as pleaseth him, and it pleaseth him that wee bestow it there wheresoeuer hee vouchsafeth to impart himselfe.
all must be devoted to God, but it must be employed as Pleases him, and it Pleases him that we bestow it there wheresoever he vouchsafeth to impart himself.
but by beames it doth insinuate it selfe into all these lower creatures, and presents it selfe in that great varietie of colours wherewith this lower world is beautified;
but by beams it does insinuate it self into all these lower creatures, and presents it self in that great variety of colours wherewith this lower world is beautified;
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But because God is pleased to communicate himselfe vnto his Creatures, and frame the reasonable of them according to his Image, he would haue our Loue to attend this communicating of himselfe,
But Because God is pleased to communicate himself unto his Creatures, and frame the reasonable of them according to his Image, he would have our Love to attend this communicating of himself,
but that we may, yea must loue our selues, it is cleare, because the Loue of our selues is made the measure of that Loue, which wee must yeeld to our Neighbours.
but that we may, yea must love our selves, it is clear, Because the Love of our selves is made the measure of that Love, which we must yield to our Neighbours.
Though this be cleare, yet is there a great difficultie in the Commandement, I meane not of practise (though that will appeare hard to flesh and bloud when it is expounded) but of vnderstanding it;
Though this be clear, yet is there a great difficulty in the Commandment, I mean not of practice (though that will appear hard to Flesh and blood when it is expounded) but of understanding it;
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for how doth Christ command vs to loue our Neighbour as our Selfe, whereas How we must loue our selues, he seemeth not to teach at all. He seemeth not;
for how does christ command us to love our Neighbour as our Self, whereas How we must love our selves, he seems not to teach At all. He seems not;
there is no indulgence that may pittie our infirmities, no beneficencie that may supplie our wants, which out of Loue of our selues we doe not naturally desire;
there is no indulgence that may pity our infirmities, no beneficency that may supply our Wants, which out of Love of our selves we do not naturally desire;
Yea naturall reason, if it haue not lost reason, hath taught men to distinguish Bona animi, Bona corporis, and Bona fortunae, and giue them their due precedencies,
Yea natural reason, if it have not lost reason, hath taught men to distinguish Bona animi, Bona corporis, and Bona Fortunae, and give them their due Precedencies,
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for it teacheth vs to Loue our selues in regard of these things. First, Sincerely, there is no hypocrisie in natural Loue, this loue is without dissimulation.
for it Teaches us to Love our selves in regard of these things. First, Sincerely, there is no hypocrisy in natural Love, this love is without dissimulation.
This being our inborne loue, some thinke that it is supposed by Christ, and according to this supposition made the Measure of that loue which wee owe to our neighbour:
This being our inborn love, Some think that it is supposed by christ, and according to this supposition made the Measure of that love which we owe to our neighbour:
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So that the Commentarie vpon these words as thy selfe, is made by Christ in another place, That which you would that men should doe vnto you doe you vnto them;
So that the Commentary upon these words as thy self, is made by christ in Another place, That which you would that men should do unto you do you unto them;
But NONLATINALPHABET or the corrupt loue of our selues, which spends our affection inordinately, and maketh it vnworthy to be accounted the naturall loue of a mans selfe,
But or the corrupt love of our selves, which spends our affection inordinately, and makes it unworthy to be accounted the natural love of a men self,
because it is more brutish then reasonable, doth make vs oftentimes to loue indeed our neighbour as our selues; but such a loue of our selues, is too base to be the measure wherewith we ought to loue our neighbour.
Because it is more brutish then reasonable, does make us oftentimes to love indeed our neighbour as our selves; but such a love of our selves, is too base to be the measure wherewith we ought to love our neighbour.
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Forgetting that naturall Principle, that Homo is animal politicum, a sociable creature, and though NONLATINALPHABET in proprietie we are our owne, and so are our goods;
Forgetting that natural Principle, that Homo is animal Politicum, a sociable creature, and though in propriety we Are our own, and so Are our goods;
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We must clothe euery one of these with his due circumstances, and as occasion offers vs to haue to doe with any of these, we must personate them vnto our selues,
We must cloth every one of these with his due Circumstances, and as occasion offers us to have to do with any of these, we must personate them unto our selves,
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Which is the more blameable in Christians, because that rule Whatsoeuer you would that men should doe vnto you, doe the same vnto them, not only preached,
Which is the more blameable in Christians, Because that Rule Whatsoever you would that men should do unto you, do the same unto them, not only preached,
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but practised, made Christianitie venerable in the eyes of Alexander Seuerus, an Heathen Emperour; who acknowledged this Apothegme, Quod tibi fieri non vis, altori ne feceris, learned from Christians,
but practised, made Christianity venerable in the eyes of Alexander Severus, an Heathen Emperor; who acknowledged this Apothegm, Quod tibi fieri non vis, altori ne feceris, learned from Christians,
But I hold there is much more meant in the Text then so, for that supposition riseth no higher then the state of Nature. My Text belongeth also to them that are in the state of Grace.
But I hold there is much more meant in the Text then so, for that supposition Riseth no higher then the state of Nature. My Text belongeth also to them that Are in the state of Grace.
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for the loue of our selues, is inwrapt in our loue of God; though God call for the dutie as respecting himselfe; yet in doing what we are bid we benefit our selues; it is the true loue of our selues.
for the love of our selves, is enwrapped in our love of God; though God call for the duty as respecting himself; yet in doing what we Are bid we benefit our selves; it is the true love of our selves.
The first is our Minde, or our Vnderstanding; what greater perfection can that haue then the knowledge of our soueraigne good? This is life euerlasting (saith Christ) to know thee the only true God, Iohn 17. and whom thou hast sent Iesus Christ.
The First is our Mind, or our Understanding; what greater perfection can that have then the knowledge of our sovereign good? This is life everlasting (Says christ) to know thee the only true God, John 17. and whom thou hast sent Iesus christ.
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The third is the Soule; and whether doth the desire thereof runne, but vnto God? and where will it rest but only in him? My soule longeth, euen fainteth for the Courts of the Lord;
The third is the Soul; and whither does the desire thereof run, but unto God? and where will it rest but only in him? My soul Longeth, even fainteth for the Courts of the Lord;
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The sensitiue Soule, that is on attendant vpon the Will; what greater happinesse can it haue then to feed vpon the crummes that fall from that Table where God suppeth in the reasonable soule of man? whereat nothing is serued but the bread, the water, the fruit, the foode of life.
The sensitive Soul, that is on attendant upon the Will; what greater happiness can it have then to feed upon the crumbs that fallen from that Table where God suppeth in the reasonable soul of man? whereat nothing is served but the bred, the water, the fruit, the food of life.
neither euer shalt thou take greater content in thy selfe, then when thou louest God with all thy heart, with all thy soule, with all thy mind, and with all thy strength.
neither ever shalt thou take greater content in thy self, then when thou love God with all thy heart, with all thy soul, with all thy mind, and with all thy strength.
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Because he that doth not Loue God, cannot loue himselfe, and so by consequent cannot Loue his neighbour, Loue being so sanctified, it is true which the Schooles haue, Regula est prius regulato & se prius quis diligere debet quam proximum.
Because he that does not Love God, cannot love himself, and so by consequent cannot Love his neighbour, Love being so sanctified, it is true which the Schools have, Regula est prius regulato & se prius quis diligere debet quam Proximum.
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and else-where describing a man that shall dwell in Gods Tabernacle, and ascend into his holy Hill, he saith, that it is he in whose eyes a vile person is contemned,
and elsewhere describing a man that shall dwell in God's Tabernacle, and ascend into his holy Hill, he Says, that it is he in whose eyes a vile person is contemned,
When one told Christ, that his mother and brethren stood without desiring to speake with him, he answered and said to him that told it, who is my mother? And who are my brethren? And stretch out his hand towards his Disciples, saying;
When one told christ, that his mother and brothers stood without desiring to speak with him, he answered and said to him that told it, who is my mother? And who Are my brothers? And stretch out his hand towards his Disciples, saying;
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And Saint Paul when vpon a Sermon Agrippa told him thou hast almost perswaded me to bee a Christian, I would (saith hee) that not onely thou, but also all that heare me this day, 1. Epistle 1. were both almost and altogether such as I am. excepting these bonds.
And Saint Paul when upon a Sermon Agrippa told him thou hast almost persuaded me to be a Christian, I would (Says he) that not only thou, but also all that hear me this day, 1. Epistle 1. were both almost and altogether such as I am. excepting these bonds.
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Christ saith that wee must loue our neighbour as our selfe, but not for our selfe; that were amor concupiscentiae, but ours must bee amor amicitiae; hee that loueth for himselfe ceaseth to loue, if he cannot,
christ Says that we must love our neighbour as our self, but not for our self; that were amor concupiscentiae, but ours must be amor Friendship; he that loves for himself ceases to love, if he cannot,
This which I haue obserued in thesi, or in generall concerning our neighbour, must bee applyed in hypothesi, and fitted to euery degree of neighbours.
This which I have observed in Thessia, or in general Concerning our neighbour, must be applied in Hypothesis, and fitted to every degree of neighbours.
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but whatsoeuer else causeth this loue, wee loue them not as our selues except first hauing qualified our selues with the loue of God, we qualifie them therewith also.
but whatsoever Else Causes this love, we love them not as our selves except First having qualified our selves with the love of God, we qualify them therewith also.
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It is a question whether As bee a note of similitude or equality, so that it is enough to loue our neighbour with such a loue as wee loue our selues though not with so great.
It is a question whither As be a note of similitude or equality, so that it is enough to love our neighbour with such a love as we love our selves though not with so great.
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If you take them in the first sense as the measure of our mutuall loue is dictated by the light of Nature, there can be no doubt but the measure must be equall;
If you take them in the First sense as the measure of our mutual love is dictated by the Light of Nature, there can be no doubt but the measure must be equal;
Take an instance in Saint Paul: Phil. 2. If I be offered vpon the sacrifice and seruice of your faith, that is, in working and increasing it, I ioy and reioyce with you all;
Take an instance in Saint Paul: Philip 2. If I be offered upon the sacrifice and service of your faith, that is, in working and increasing it, I joy and rejoice with you all;
S. Paul hath another of a higher straine concerning the loue of our neighbour, which be vtterth with a sad Preface, testifying that hee is earnest and well aduised.
S. Paul hath Another of a higher strain Concerning the love of our neighbour, which be vtterth with a sad Preface, testifying that he is earnest and well advised.
I say the truth in Christ I lie not, my Conscience also bearing me witnesse in the Holy Ghost, that I haue great heauines and continuall sorrow in my heart;
I say the truth in christ I lie not, my Conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart;
but supposing there were a posibility that a man hauing no sinne, might bee subiected to those torments, hee meanes that he could be contented to vndergoe euen the torments of Hell,
but supposing there were a possibility that a man having no sin, might be subjected to those torments, he means that he could be contented to undergo even the torments of Hell,
But indeed it is not to bee expected that our Charitie will euer fall into so heauenly an Ecstasis, it is well if we come so farre as to loue our neighbour as our selfe:
But indeed it is not to be expected that our Charity will ever fallen into so heavenly an Ecstasis, it is well if we come so Far as to love our neighbour as our self:
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although it is not improbably obserud by some vpon those passages which before I cited out of Saint Iohn, that the Law which biddeth vs loue our Neighbour as our selfe, could not teach perfect Charity,
although it is not improbably observed by Some upon those passages which before I cited out of Saint John, that the Law which bids us love our Neighbour as our self, could not teach perfect Charity,
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because the Iewes being vnder age were not capable of so profound a doctrine and therefore Christ vnder the new Testament goeth farther with the Church being of ripe age,
Because the Iewes being under age were not capable of so profound a Doctrine and Therefore christ under the new Testament Goes farther with the Church being of ripe age,
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and Charitie for a man to loue his neighbour more then himselfe; except happily wee will distinguish betweene the inward affection and the outward action of Charitie:
and Charity for a man to love his neighbour more then himself; except happily we will distinguish between the inward affection and the outward actium of Charity:
but in outward action, because it is impossible for vs to doe this good vnto all, we must dispense it as farre as our abilitie will reach, proportioning our indeauour according to the number and strictnesse of obligations whereby wee stand bound to persons; for so is Pauls rule;
but in outward actium, Because it is impossible for us to do this good unto all, we must dispense it as Far as our ability will reach, proportioning our endeavour according to the number and strictness of obligations whereby we stand bound to Persons; for so is Paul's Rule;
The first is, That seeing our Loue towards our neighbour must bee such as you haue heard, you see how little brotherly and neighbourly Charitie there is in the world;
The First is, That seeing our Love towards our neighbour must be such as you have herd, you see how little brotherly and neighbourly Charity there is in the world;
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for who is hired to loue himselfe? Or who seeketh for any other reward of that affection but only the loue of himselfe? The Loue of our neighbour should be as free;
for who is hired to love himself? Or who seeks for any other reward of that affection but only the love of himself? The Love of our neighbour should be as free;
yea it should be cloathed with all the properties which before I specified: First, Sinceritie, secondly Realitie, thirdly Tendernesse, and fourthly Constancie.
yea it should be clothed with all the properties which before I specified: First, Sincerity, secondly Reality, Thirdly Tenderness, and fourthly Constancy.
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yet must we endeauour their reformation. S. Austins rule is worth our obseruing; Potest odium blandire, charitas saeuire, radicem inspice; attende verba;
yet must we endeavour their Reformation. S. Austins Rule is worth our observing; Potest odium blandire, charitas saeuire, Radicem Inspect; attend verba;
I told you it is not a comparison of equalitie, because this second Commandement is but like the first. And indeed how should there bee equalitie in the Loues, when there is so much inequalitie in the Persons? But Christ putteth it out of all doubt in the Gospell,
I told you it is not a comparison of equality, Because this second Commandment is but like the First. And indeed how should there be equality in the Loves, when there is so much inequality in the Persons? But christ putteth it out of all doubt in the Gospel,
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when he telleth vs that We must forsake, yea hate father, mother, brother, sister, yea euen our owne selues and liues, if they come in competition with our Loue of Christ and the Gospell, which is all one with the Loue of God.
when he Telleth us that We must forsake, yea hate father, mother, brother, sister, yea even our own selves and lives, if they come in competition with our Love of christ and the Gospel, which is all one with the Love of God.
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Though there be no equalitie betweene the Loues, yet there is a good Correspondencie; for the second Commandement is like the first, it floweth from it,
Though there be no equality between the Loves, yet there is a good Correspondency; for the second Commandment is like the First, it flows from it,
and beareth the very Image of it, so like that Saint Iohn concludeth, that He that doth not loue his brother whom hee hath seene, 1 Iob 3. neuer loued God whom he hath not seene.
and bears the very Image of it, so like that Saint John Concludeth, that He that does not love his brother whom he hath seen, 1 Job 3. never loved God whom he hath not seen.
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The Ecclesiasticall storie reporteth that S. Iohn the Euangelist, the beloued Disciple and chiefe Doctor of Loue (as appeares by his Epistles) when he grew so old that hee was caried to Church,
The Ecclesiastical story Reporteth that S. John the Evangelist, the Beloved Disciple and chief Doctor of Love (as appears by his Epistles) when he grew so old that he was carried to Church,
but onely Filioli diligite inuicem; Children Loue one another, Children loue one another, and being asked why he reiterated it, he said, Quia preceptum Domini est, & sisolum fiat sufficit, there needed no other lesson to keepe all things well.
but only Flioli Diligite Inuicem; Children Love one Another, Children love one Another, and being asked why he reiterated it, he said, Quia preceptum Domini est, & sisolum fiat sufficit, there needed no other Lesson to keep all things well.
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and therefore insteed of a longer conclusion, I will vse to you (and I pray God I vse it not in vaine) a Tautalogie or sacred ingemination not much vnlike vnto that of S. Iohn, Loue your neighbors as your selues, Loue your neighbors as your selues, Loue your neighbors as your selues.
and Therefore instead of a longer conclusion, I will use to you (and I pray God I use it not in vain) a Tautalogie or sacred ingemination not much unlike unto that of S. John, Love your neighbours as your selves, Love your neighbours as your selves, Love your neighbours as your selves.
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he proues soundly that the Loue of God and our Neighbour, so described as you haue heard, deserue to bee accounted the Great Commandement; and the proofe is contained in these words that now I haue read vnto you.
he Proves soundly that the Love of God and our Neighbour, so described as you have herd, deserve to be accounted the Great Commandment; and the proof is contained in these words that now I have read unto you.
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therefore there is no question, but they may iustly challenge that title of preheminence, and we must acknowledge what Christ saith in Saint Marke, that there are none greater then these.
Therefore there is no question, but they may justly challenge that title of pre-eminence, and we must acknowledge what christ Says in Saint Mark, that there Are none greater then these.
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wee will consider therein, first seuerally the parts of the Bible, which are the Law and the Prophets; and the contents of those parts, which are the two Commandements of Loue.
we will Consider therein, First severally the parts of the bible, which Are the Law and the prophets; and the contents of those parts, which Are the two commandments of Love.
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Now you shall find all the Bookes of the old Testament concluded sometimes vnder one name, that is either the Law or the Law of Moses, or the Prophets; and as Saint Peter speaketh, the sure word of the Prophets. Sometimes the Bookes are diuided; Christ diuideth them two wayes;
Now you shall find all the Books of the old Testament concluded sometime under one name, that is either the Law or the Law of Moses, or the prophets; and as Saint Peter speaks, the sure word of the prophets. Sometime the Books Are divided; christ Divideth them two ways;
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Once into three parts, the Law, the Prophets, the Psalmes; often into two, in the Parable of Diues and Lazarus, Luke 16. They haue Moses and the Prophets; and in his commendations of Saint Iohn the Baptist, The Law and the Prophets prophesied vntill Iohn, which is also found, Luke 24. Where it is said that Christ taught the two Disciples that were going to Emmaus, out of the Law and the Prophets;
Once into three parts, the Law, the prophets, the Psalms; often into two, in the Parable of Diues and Lazarus, Lycia 16. They have Moses and the prophets; and in his commendations of Saint John the Baptist, The Law and the prophets prophesied until John, which is also found, Lycia 24. Where it is said that christ taught the two Disciples that were going to Emmaus, out of the Law and the prophets;
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it is that which is commonly knowne by the name of the Morall Law. And the things that are prescribed therein, are Praecepta quia bona, they are commanded because they are good, good in their owne Nature, they are properly called Vertues.
it is that which is commonly known by the name of the Moral Law. And the things that Are prescribed therein, Are Praecepta quia Bona, they Are commanded Because they Are good, good in their own Nature, they Are properly called Virtues.
Therefore is this Law immutable, vndispensable, it binds all Nations, and in all Ages. It is true that sinne hath much impaired our knowledge of, and obedience to it;
Therefore is this Law immutable, undispensable, it binds all nations, and in all Ages. It is true that sin hath much impaired our knowledge of, and Obedience to it;
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The second kind of Law is called Positiue; this is made vpon such things as are in their owne nature indifferent, the vse whereof notwithstanding is fit to be ordered by the wisdome of the Law-giuer,
The second kind of Law is called Positive; this is made upon such things as Are in their own nature indifferent, the use whereof notwithstanding is fit to be ordered by the Wisdom of the Lawgiver,
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Now, a State doth vndergoe a double consideration, of a Church, and of a Common Weale; therefore the Lawes are of two sorts, those that concerne the Church are called Ecclesiasticall, and those are called Ciuill which concerne the Common Weale.
Now, a State does undergo a double consideration, of a Church, and of a Common Weal; Therefore the Laws Are of two sorts, those that concern the Church Are called Ecclesiastical, and those Are called Civil which concern the Common Weal.
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These Lawes containe Bona quia praecepta, being in their owne Nature indifferent they are made, vnto those that are subiect to the Iurisdiction, not indifferent in their vse:
These Laws contain Bona quia praecepta, being in their own Nature indifferent they Are made, unto those that Are Subject to the Jurisdiction, not indifferent in their use:
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Notwithstanding, this kind of Law, whether Ecclesiasticall or Ciuill, is mutable, is dispensable, yet so that none can change it, none can dispense with it, but hee that maketh it;
Notwithstanding, this kind of Law, whither Ecclesiastical or Civil, is mutable, is dispensable, yet so that none can change it, none can dispense with it, but he that makes it;
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according to the rule of the Law, Eius est destruere, cuius est construere; none can abrogate but he that doth enact, except he haue some lawfull superiour.
according to the Rule of the Law, Eius est destruere, cuius est construere; none can abrogate but he that does enact, except he have Some lawful superior.
for that is the most exact Sampler of all Lawes, I meane Lawes of publike Gouernments of States; (for wee haue nothing to doe now with the Lawes of Arts, Sciences, and of Tradesmens Corporations.)
for that is the most exact Sampler of all Laws, I mean Laws of public Governments of States; (for we have nothing to do now with the Laws of Arts, Sciences, and of Tradesmen's Corporations.)
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commonly called the Ceremoniall Law. Besides which he hath also deliuered Ciuill Lawes, such as were fit to order the Common Weale of the Israelites, commonly called his Politique Lawes.
commonly called the Ceremonial Law. Beside which he hath also Delivered Civil Laws, such as were fit to order the Common Weal of the Israelites, commonly called his Politic Laws.
Neither may we forget touching Positiue Lawes, that they are all attendant vpon the Law of Nature, the Ecclesiasticall or Ceremoniall vpon the first Table, the Politique or Ciuill attend vpon the Second.
Neither may we forget touching Positive Laws, that they Are all attendant upon the Law of Nature, the Ecclesiastical or Ceremonial upon the First Table, the Politic or Civil attend upon the Second.
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The originall of a Prophet amongst the Israelites, you shall find in Moses to haue beene this, When God had deliuered the Law by his owne mouth, the people were so affrighted with the Maiestie of his presence;
The original of a Prophet among the Israelites, you shall find in Moses to have been this, When God had Delivered the Law by his own Mouth, the people were so affrighted with the Majesty of his presence;
But the Priests did quickly degenerate, they intended principally the beneficiall part of their seruice, which were Sacrifices as for the doctrinall, they cared not much for that.
But the Priests did quickly degenerate, they intended principally the beneficial part of their service, which were Sacrifices as for the doctrinal, they cared not much for that.
So then you see that the second part of the Bible is but a practicke Commentarie vpon the first, the Prophets vpon the Law; The Prophets apply the Law to the peoples liues, and pronounce them accordingly.
So then you see that the second part of the bible is but a practic Commentary upon the First, the prophets upon the Law; The prophets apply the Law to the peoples lives, and pronounce them accordingly.
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And thus much of the parts of the Bible, what they are, and what they meane, I come now to the Contents, and the Contents are the two Commandements of Loue.
And thus much of the parts of the bible, what they Are, and what they mean, I come now to the Contents, and the Contents Are the two commandments of Love.
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But these two Commandements may be considered as Speciall, or as Generall Commandements. As Speciall, so they require only the act of Loue. As Generall;
But these two commandments may be considered as Special, or as General commandments. As Special, so they require only the act of Love. As General;
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To make you vnderstand this, wee must obserue that a morall Vertue hath two Acts, the one is called Actus elicitus, or its proper worke, the other Actus imperatus, the worke which is at its command.
To make you understand this, we must observe that a moral Virtue hath two Acts, the one is called Actus elicitus, or its proper work, the other Actus imperatus, the work which is At its command.
and it hath a worke of command also, for it maketh the earth to bring forth fruit, which is done by vertue of an influence of the Sunne into the earth:
and it hath a work of command also, for it makes the earth to bring forth fruit, which is done by virtue of an influence of the Sun into the earth:
but besides this it hath a worke of command; it layeth a charge vpon all the Powers and Abilities that wee haue to bee seruiceable to him whom wee loue. For example;
but beside this it hath a work of command; it Layeth a charge upon all the Powers and Abilities that we have to be serviceable to him whom we love. For Exampl;
and I will command my selfe to visit him if hee be sicke, or in prison, by the command of Loue my counsell, my countenance, my house, my purse, all shall bee at the command of my Neighbour.
and I will command my self to visit him if he be sick, or in prison, by the command of Love my counsel, my countenance, my house, my purse, all shall be At the command of my Neighbour.
witnesse the ten Commandements (which I told you are the exactest draught that euer was made of the Law of Nature) there is neuer a branch of the first Table, that doth not arise from the Loue of God; we will haue no other Gods, because we loue God intirely;
witness the ten commandments (which I told you Are the Exactest draught that ever was made of the Law of Nature) there is never a branch of the First Table, that does not arise from the Love of God; we will have no other God's, Because we love God entirely;
wee will make no Images, because we loue God holily; we will not take Gods Name in vaine, because we loue God reuerently. Finally, wee will keepe the Sabbath,
we will make no Images, Because we love God holily; we will not take God's Name in vain, Because we love God reverently. Finally, we will keep the Sabbath,
As for the second Table, Saint Paul hath made the obseruation to our hand, where hauing particularized many, he summeth vp all in this generall Rule, If there be any other Commandement it is comprehended in this;
As for the second Table, Saint Paul hath made the observation to our hand, where having particularized many, he summeth up all in this general Rule, If there be any other Commandment it is comprehended in this;
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The second Table requireth the same Rule. He that honoureth his Father or his Mother; that doth no murder; that doth not commit adulterie; that doth not steale;
The second Table requires the same Rule. He that Honoureth his Father or his Mother; that does not murder; that does not commit adultery; that does not steal;
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&c. shall not passe for not guiltie at the Barre of God, except his purpose were to testifie in his obedience, the loue that he beareth to his Neighbour.
etc. shall not pass for not guilty At the Bar of God, except his purpose were to testify in his Obedience, the love that he bears to his Neighbour.
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Loue giues a cleere sight (as it were) to the vnderstanding, applying it selfe to any particular Commandement concerning our dutie to God or our Neighbour,
Love gives a clear sighed (as it were) to the understanding, applying it self to any particular Commandment Concerning our duty to God or our Neighbour,
or cauelling with the Lawes of men, Ecclesiasticall or Ciuill; considering that Loue bindeth them in things indifferent, to captiuate their wits to the wisdome of the Magistrate. And which is more;
or cavilling with the Laws of men, Ecclesiastical or Civil; considering that Love binds them in things indifferent, to captivate their wits to the Wisdom of the Magistrate. And which is more;
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It is true that sometimes the Scripture ascribes vnto one of the Loues, as much as here Christ doth vnto both, Matth. c. 7. but then there is a Synecdoche in the speech;
It is true that sometime the Scripture ascribes unto one of the Loves, as much as Here christ does unto both, Matthew c. 7. but then there is a Synecdoche in the speech;
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and that more euidently, by so much as Examples are more euident then Rules. Wherefore we will passe ouer that, and come to a point of speciall regard.
and that more evidently, by so much as Examples Are more evident then Rules. Wherefore we will pass over that, and come to a point of special regard.
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And who are wee that wee should thinke our selues wiser then God, that made the Commentaries? or better then the Israelites that receiued them? Wherefore, we must obserue that though Loue be the ground of the Law;
And who Are we that we should think our selves Wiser then God, that made the Commentaries? or better then the Israelites that received them? Wherefore, we must observe that though Love be the ground of the Law;
euen so the Word of God requireth the plowing vp the fallow grounds of your hearts, there must bee a sowing and a watering of it before it will fructifie,
even so the Word of God requires the plowing up the fallow grounds of your hearts, there must be a sowing and a watering of it before it will fructify,
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After all the ease that God hath done vs in the Bible, yet if Magistrates and Ministers doe not make Commentaries vpon those Commentaries, the Church and Common-weale would be full of ignorance,
After all the ease that God hath done us in the bible, yet if Magistrates and Ministers do not make Commentaries upon those Commentaries, the Church and Commonweal would be full of ignorance,
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because had we not those powerfull remembrancers, the Minister in the Church, the Magistrate in the State, wee would take no heed to doe what wee know.
Because had we not those powerful remembrancers, the Minister in the Church, the Magistrate in the State, we would take no heed to do what we know.
But can those parts of the Bible be so contracted as not to exceed these contents? For the Bible doth containe aswell NONLATINALPHABET, what God offereth vs,
But can those parts of the bible be so contracted as not to exceed these contents? For the bible does contain aswell, what God Offereth us,
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for that Christs Redemption tendred vs therein is nothing else but the gladtydings, that what these two Commandements enioyned vs is by Christ fulfilled for vs. Saint Pauls wordes sound that way, That which was impossible for the Law by reason of the weaknesse of our flesh, God sending his Sonne in the similitude of sinfull flesh, and for sin condemed sin in the flesh, Math. 5.17. Rom 10.4. Gal. 3. 2•. that the righteousnesse of the Law might be fulfilled in vs;
for that Christ Redemption tendered us therein is nothing Else but the gladtydings, that what these two commandments enjoined us is by christ fulfilled for us Saint Paul's words found that Way, That which was impossible for the Law by reason of the weakness of our Flesh, God sending his Son in the similitude of sinful Flesh, and for since condemned since in the Flesh, Math. 5.17. Rom 10.4. Gal. 3. 2•. that the righteousness of the Law might be fulfilled in us;
And doubtlesse, the Questionist thought nothing of the Gospell, for how should hee thinke vpon that whereof he had no knowledge? Wherefore in contracting of those parts wee must include no more then that dutie which is enioyned vs by the Law,
And doubtless, the Questionist Thought nothing of the Gospel, for how should he think upon that whereof he had no knowledge? Wherefore in contracting of those parts we must include no more then that duty which is enjoined us by the Law,
Not that any one of them hath all the Rules, but that there is no Rule which may not bee found in some one of them. (I except alwayes the Rules of the Gospell.)
Not that any one of them hath all the Rules, but that there is no Rule which may not be found in Some one of them. (I except always the Rules of the Gospel.)
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In the Hebrew Bibles the first Characters of these two Commandements are extraordinary great, whether by the appointment of Esdras when he digested the Bible,
In the Hebrew Bibles the First Characters of these two commandments Are extraordinary great, whither by the appointment of Ezra when he digested the bible,
OVr Sauiour Christ in the conference which hee had with the Pharisee about the great Commandement, Matthew 22. had to doe with a Question, and a Questionist; The question was good;
Our Saviour christ in the conference which he had with the Pharisee about the great Commandment, Matthew 22. had to do with a Question, and a Questionist; The question was good;
This being but insinuated in Saint Matthew, is fully opened by Saint Marke, therefore at length, to put an end to the Doctrine of the great Commandement, whereupon I haue dwelt long, I haue chosen these words,
This being but insinuated in Saint Matthew, is Fully opened by Saint Mark, Therefore At length, to put an end to the Doctrine of the great Commandment, whereupon I have dwelled long, I have chosen these words,
The confusion of the Questionist is comfortable, two wayes comfortable. First, in regard of his ingenuitie, for hee doth acknowledge openly what Christ answeres, yea,
The confusion of the Questionist is comfortable, two ways comfortable. First, in regard of his ingenuity, for he does acknowledge openly what christ answers, yea,
not because they were euer a whit the better for our Sauiours answere, but because they durst not. Their malice was ouer-awed, they durst not play the Serpents any longer,
not Because they were ever a whit the better for our Saviour's answer, but Because they durst not. Their malice was overawed, they durst not play the Serpents any longer,
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Adde hereunto Christs answere was the Scribes owne Tenent, as appeares, Luke the tenth. Where Christ mouing the question, another Scribe answereth the very same words of the Law.
Add hereunto Christ answer was the Scribes own Tenent, as appears, Lycia the tenth. Where christ moving the question, Another Scribe Answers the very same words of the Law.
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So that Christs answere doth vnmaske the Questionist, and shew, that although the title of a Pharisee and a Scribe, the one for Holinesse, the other for Knowledge seeme to make neere approches vnto God:
So that Christ answer does unmask the Questionist, and show, that although the title of a Pharisee and a Scribe, the one for Holiness, the other for Knowledge seem to make near Approaches unto God:
but experience teacheth that though our sinnes bee laid neuer so clearely before vs, and Gods Law that condemnes them often applied close to our Conscience;
but experience Teaches that though our Sins be laid never so clearly before us, and God's Law that condemns them often applied close to our Conscience;
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or as the Niniuites were at the preaching of Ionas. The want of this Ingenuitie is the cause why drunkards, sweareas, adulterers, all wicked liuers, notwithstanding all our instruction, continue still like vnto themselues. But let them take heed;
or as the Niniuites were At the preaching of Ionas. The want of this Ingenuity is the cause why drunkards, sweareas, Adulterers, all wicked livers, notwithstanding all our instruction, continue still like unto themselves. But let them take heed;
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their obstinacie will one day cost them deare, they will be put vnto a worse shame for perseuering in sinne, then euer their Repentance coulde bring vpon them.
their obstinacy will one day cost them deer, they will be put unto a Worse shame for persevering in sin, then ever their Repentance could bring upon them.
giuing it then preeminence aboue the Ceremoniall, he giues it absolute preeminence, and so prooues Loue to be the great Commandement, following herein the direction of God himselfe in Esay, Osea, Amos, and Ieremie. I haue handled this point vpon the fiftie one Psalme,
giving it then preeminence above the Ceremonial, he gives it absolute preeminence, and so Proves Love to be the great Commandment, following herein the direction of God himself in Isaiah, Hosea, Amos, and Ieremie. I have handled this point upon the fiftie one Psalm,
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Charitie pleaseth God immediately of it selfe; Sacrifices please not but in vertue of Charitie. But marke how with this his Reason hee doth perstring his fellowes.
Charity Pleases God immediately of it self; Sacrifices please not but in virtue of Charity. But mark how with this his Reason he does perstring his Fellows.
And thus much shall suffice to be spoken of the Scribes Ingenuitie. I come now to Christs Clemencie, the clemencie wherewith he entertained that Ingenuitie;
And thus much shall suffice to be spoken of the Scribes Ingenuity. I come now to Christ Clemency, the clemency wherewith he entertained that Ingenuity;
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The End, for that they so rested in the perfection of the Law, that they litle thought of the reliefe which mans inability to perform the same was to receiue from the Gospell;
The End, for that they so rested in the perfection of the Law, that they little Thought of the relief which men inability to perform the same was to receive from the Gospel;
but to discouer mans weaknesse, the conscience wherof should make him flie vnto the Gospell. This Scribe seemes to haue had a reasonable vnderstanding of the Depth of the Law,
but to discover men weakness, the conscience whereof should make him fly unto the Gospel. This Scribe seems to have had a reasonable understanding of the Depth of the Law,
he that doth well vnderstand the Law, how the Morall exceeds the Ceremoniall, and how much the Morall requireth at the hands of men, (as this Scribe did) if he do but trie himselfe thereby, he will see what need he hath of the Gospell,
he that does well understand the Law, how the Moral exceeds the Ceremonial, and how much the Moral requires At the hands of men, (as this Scribe did) if he do but try himself thereby, he will see what need he hath of the Gospel,
and that we in dealing with Aduersaries of the Truth must follow the Apostles rule, In meeknesse instructing them that are contrarie minded, 2 Tim. c. 2. if God at any time will giue them repentance vnto the knowledge of his truth.
and that we in dealing with Adversaries of the Truth must follow the Apostles Rule, In meekness instructing them that Are contrary minded, 2 Tim. c. 2. if God At any time will give them Repentance unto the knowledge of his truth.
I haue opened vnto you the comfortable confusion of him that moued the question; they that set him a worke also were confounded, but their confusion was damnable.
I have opened unto you the comfortable confusion of him that moved the question; they that Set him a work also were confounded, but their confusion was damnable.
They asked him no more questions, no more serpentine questions; otherwise questions they did aske him, but hauing by their perplexing temptations laboured in vaine,
They asked him no more questions, no more serpentine questions; otherwise questions they did ask him, but having by their perplexing temptations laboured in vain,
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but it will neuer bee idle, if it may worke with opportunitie. Therefore I told you that their confusion was Damnable; Damnable, seeing their reason was conuicted, and yet they persecuted Christ.
but it will never be idle, if it may work with opportunity. Therefore I told you that their confusion was Damnable; Damnable, seeing their reason was convicted, and yet they persecuted christ.
and Testimonium ab Aduersario validissimum. Moreouer their answere cleares the innocencie of Christ, when they were still confounded that sought to haue iust cause against him.
and Testimonium ab Aduersario validissimum. Moreover their answer clears the innocence of christ, when they were still confounded that sought to have just cause against him.
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It is a note of Saint Chrysostomes, tentando Iudaei sibi acquisiuerunt confusionem, nobis prouiderunt salutem, the Temptations wherewith Christ was exercised by the Iewes, occasioned him to deliuer many excellent lessons for the instruction of his Church.
It is a note of Saint Chrysostomes, tentando Judea sibi acquisiuerunt confusionem, nobis prouiderunt salutem, the Temptations wherewith christ was exercised by the Iewes, occasioned him to deliver many excellent Lessons for the instruction of his Church.
As for the confusion of Christs aduersaries, let vs take heed of the damnable confusion, that doth but helpe men forward to fill vp the measure of their sinnes in this world, that they may haue the greater measure of plagues in the world to come.
As for the confusion of Christ Adversaries, let us take heed of the damnable confusion, that does but help men forward to fill up the measure of their Sins in this world, that they may have the greater measure of plagues in the world to come.
TEN SERMONS DELIVERED ON THE NINETEENTH CHAPTER OF EXODVS, contayning the Preface of GOD, and the preparation of the People to the promulgation of the LAW.
TEN SERMONS DELIVERED ON THE NINETEENTH CHAPTER OF EXODVS, containing the Preface of GOD, and the preparation of the People to the Promulgation of the LAW.
The first Sermon. EXODVS. 19. VERS. 1, 2. In the third moneth, when the children of Israel were gone out of Egypt, the same day came they into the Wildernesse of Sinai.
The First Sermon. EXODVS. 19. VERS. 1, 2. In the third Monn, when the children of Israel were gone out of Egypt, the same day Come they into the Wilderness of Sinai.
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YOu may remember that opening vnto you those words of our Sauiour Christ in the Gospell of Saint Matthew, Chap 22. Thou shalt loue the Lord thy God with all thy heart, with all thy minde, with all thy soule,
YOu may Remember that opening unto you those words of our Saviour christ in the Gospel of Saint Matthew, Chap 22. Thou shalt love the Lord thy God with all thy heart, with all thy mind, with all thy soul,
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I haue not forgotten that promise, although I haue beene interrupted by interuenient texts occasioned by the times ▪ wherefore my purpose is this day to begin my performance of that promise.
I have not forgotten that promise, although I have been interrupted by intervenient texts occasioned by the times ▪ Wherefore my purpose is this day to begin my performance of that promise.
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as our Sauiour Christ vpon this day which wee solemnize ascended into Heauen, thence to send the Holy Ghost, which as the Apostle telleth vs, giueth life to the Law.
as our Saviour christ upon this day which we solemnize ascended into Heaven, thence to send the Holy Ghost, which as the Apostle Telleth us, gives life to the Law.
Neither doe I only thinke so, but our Church also which commandeth the tenth of Deuteronomie to be read this morning, wherein is a report of this Ascension of Moses. So that the time which I haue chosen is fit,
Neither do I only think so, but our Church also which commands the tenth of Deuteronomy to be read this morning, wherein is a report of this Ascension of Moses. So that the time which I have chosen is fit,
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Of the Time, the reckoning beginneth after the children of Israels going forth out of Egypt, and it endeth on the third moneth, the verie same day, that is the verie same day that the third Moneth began.
Of the Time, the reckoning begins After the children of Israel's going forth out of Egypt, and it Endeth on the third Monn, the very same day, that is the very same day that the third Monn began.
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The first Terme then of the Time, sheweth vs whence the reckoning doth begin, it beginneth at the children of Israels comming out of Egypt, which words doe not only note a motion from a Place, but also an Alteration of their State: for they did not only come out of the Land, but also out of Bondage, wherewith they were oppressed in that Land. And such a going out giueth the name,
The First Term then of the Time, shows us whence the reckoning does begin, it begins At the children of Israel's coming out of Egypt, which words do not only note a motion from a Place, but also an Alteration of their State: for they did not only come out of the Land, but also out of Bondage, wherewith they were oppressed in that Land. And such a going out gives the name,
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wee learne it in the Transfiguration of Christ, therein Moses and Elias appeared vnto him, NONLATINALPHABET, and spake of the Exodus or departure which he should performe at Hierusalem. The Apostle maketh it plaine, Heb. 2. By death (which is an exodus, for wee vsually say that a man is departed when wee meane hee is dead) he ouercame him that had the power of death, that is the Deuill, that hee might set them free, or giue them an Exodus, which all their life time werein feare of bondage.
we Learn it in the Transfiguration of christ, therein Moses and Elias appeared unto him,, and spoke of the Exodus or departure which he should perform At Jerusalem. The Apostle makes it plain, Hebrew 2. By death (which is an exodus, for we usually say that a man is departed when we mean he is dead) he overcame him that had the power of death, that is the devil, that he might Set them free, or give them an Exodus, which all their life time wherein Fear of bondage.
especially if, as God did them the honour to distinguish them by the Law, so they should answere the Distinction in the good order of their Liues, whereat the Law did principally aime.
especially if, as God did them the honour to distinguish them by the Law, so they should answer the Distinction in the good order of their Lives, whereat the Law did principally aim.
There is a mysterie in this point also, which Saint Paul doth obserue out of the Prophets Esay and Ieremie, Come out from amongst them, 2. Cor. 6. v. 17, 18. and separate your selues saith the Lord,
There is a mystery in this point also, which Saint Paul does observe out of the prophets Isaiah and Ieremie, Come out from among them, 2. Cor. 6. v. 17, 18. and separate your selves Says the Lord,
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and learne their workes, God will not vouchsafe vs his Oracles, nor incorporate vs for his people, the branch must be broken off from the wilde Oliue tree,
and Learn their works, God will not vouchsafe us his Oracles, nor incorporate us for his people, the branch must be broken off from the wild Olive tree,
Therefore our Baptisme beginneth with Abrenuntio, I renounce the Deuill and all his workes, &c. then come wee to the confession of our Faith and profession of our Obedience.
Therefore our Baptism begins with Abrenuntio, I renounce the devil and all his works, etc. then come we to the Confessi of our Faith and profession of our obedience.
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The Romanists are little better, they please themselues with the vsurped name of Catholiques, and conclude the Holy Ghost within the Diocesse of Rome, and affirme, that none can go out of the Popes sheepfold and bee saued.
The Romanists Are little better, they please themselves with the usurped name of Catholics, and conclude the Holy Ghost within the Diocese of Room, and affirm, that none can go out of the Popes sheepfold and be saved.
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For it is an vsuall thing in the Scripture to denominate the whole time, from a principall part thereof, Gen. 1. The euening and the morning were made the first day.
For it is an usual thing in the Scripture to denominate the Whole time, from a principal part thereof, Gen. 1. The evening and the morning were made the First day.
the sense is well exprest in our English, I fast twise in the weeke, the weeke is there denominated from the Sabbath, which was the seuenth day thereof;
the sense is well expressed in our English, I fast twice in the Week, the Week is there denominated from the Sabbath, which was the Seventh day thereof;
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For as for their opinion, that thinke it was the third day, that so the number of dayes might answere the number of moneths, it is not so agreeing to the signification of the word,
For as for their opinion, that think it was the third day, that so the number of days might answer the number of months, it is not so agreeing to the signification of the word,
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But you must moreouer obserue, that because the Moone was made to rule the night, and as the Psalmist speaketh, for certaine seasons, and to distinguish times, therefore in the first ages of the world (and at this day in some Countries) the ciuill moneths were not Solarie but Lunarie, that is euery moneth began with the new Moone, and ended at the change;
But you must moreover observe, that Because the Moon was made to Rule the night, and as the Psalmist speaks, for certain seasons, and to distinguish times, Therefore in the First ages of the world (and At this day in Some Countries) the civil months were not Solary but Lunary, that is every Monn began with the new Moon, and ended At the change;
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Only, this is agreed vpon by the Iewes and Christians, Greeke and Latine Fathers, that this day was the seuen and fortieth after the Israelites departed out of Egypt.
Only, this is agreed upon by the Iewes and Christians, Greek and Latin Father's, that this day was the seuen and fortieth After the Israelites departed out of Egypt.
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Iethro taught Moses, as appeareth in the Chapter which goeth before, that the gouernment of so huge a multitude, was a burden too heauie for one to beare,
Jethro taught Moses, as appears in the Chapter which Goes before, that the government of so huge a multitude, was a burden too heavy for one to bear,
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The King of Heauen in this branch of his prouidence being a good patterne to Kings on earth, teaching them that they must not leaue their subiects cases, to the discretion of their vnder Officers,
The King of Heaven in this branch of his providence being a good pattern to Kings on earth, teaching them that they must not leave their Subjects cases, to the discretion of their under Officers,
but God in Exodus 12. tooke order for another Epoche, hee commanded from that time forward their yeere should begin at the Spring, This moneth shall bee vnto you the beginning of moneths;
but God in Exodus 12. took order for Another Epoch, he commanded from that time forward their year should begin At the Spring, This Monn shall be unto you the beginning of months;
But hardly can it bee had, for the world being an exact Globe, there were in the first moment of creation all seasons of the yeere, though in seuerall places;
But hardly can it be had, for the world being an exact Globe, there were in the First moment of creation all seasons of the year, though in several places;
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and the season from whence they will begin the world, must be vnderstood but NONLATINALPHABET, according to the place first inhabited (Paradise) whose situation is not yet resolued.
and the season from whence they will begin the world, must be understood but, according to the place First inhabited (Paradise) whose situation is not yet resolved.
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I will not trouble you with enumeration of them, they that are learned may find them in the Chronologies, the ignorant may find enough in the common Almanackes.
I will not trouble you with enumeration of them, they that Are learned may find them in the Chronologies, the ignorant may find enough in the Common Almanacs.
when you find in your Almanacke the generall Earthquake, the yeere eightie eight, the Gun-pouder treason, &c. Consider with your selues, that neither Gods iudgements,
when you find in your Almanac the general Earthquake, the year Eighty eight, the Gunpowder treason, etc. Consider with your selves, that neither God's Judgments,
Let vs now come to the second Circumstance of Place. And here wee must first see, Whence the Israelites came immediatly, they departed from Rephidim, a place of pressure,
Let us now come to the second Circumstance of Place. And Here we must First see, Whence the Israelites Come immediately, they departed from Rephidim, a place of pressure,
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But afterward when Amalek came and fought with Israel, then Moses said vnto Ioshua, Chuse vs out men and goe out, fight with Amaleke, &c. I will pray. Though God was pleased to deliuer them from their enemies,
But afterwards when Amalek Come and fought with Israel, then Moses said unto Ioshua, Choose us out men and go out, fight with Amalekites, etc. I will pray. Though God was pleased to deliver them from their enemies,
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And vs whom preuenting grace doth first make Christians, without any cooperation of ours, afterward will God haue to be instruments to cooperate with him,
And us whom preventing grace does First make Christians, without any cooperation of ours, afterwards will God have to be Instruments to cooperate with him,
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and that in this cooperation we follow his direction, for hee loueth not wil-worship, and therefore that wee may doe what pleaseth him, in the seruice wherein hee vseth vs, hee giueth vs for our Guide, his sacred Law.
and that in this cooperation we follow his direction, for he loves not will-worship, and Therefore that we may do what Pleases him, in the service wherein he uses us, he gives us for our Guide, his sacred Law.
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One is this, because the worldly imployments of Citizens, wherein their thoughts and desires are for the most part taken vp, make all sinnes abound there, both against the first and second Table,
One is this, Because the worldly employments of Citizens, wherein their thoughts and Desires Are for the most part taken up, make all Sins abound there, both against the First and second Table,
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Retirednesse from such imployments, and solitarinesse which silence, those clamorous and disturbing thoughts and affections open mens eares and hearts better to listen to God.
Retiredness from such employments, and solitariness which silence, those clamorous and disturbing thoughts and affections open men's ears and hearts better to listen to God.
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therefore God saith, ducam vos in solitudinem, & loquar ad Cor. This made many in the Primitiue Church, to forsake Cities and the frequencies of people,
Therefore God Says, ducam vos in solitudinem, & loquar ad Cor. This made many in the Primitive Church, to forsake Cities and the frequencies of people,
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Which custome degenerated long since into superstition, whereof the Church of Rome hath too many spectacles, in there Anchorites and Ermites, m•ere hypoc•ites, which abuse the credulitie of the simple with their seeming holinesse.
Which custom degenerated long since into Superstition, whereof the Church of Rome hath too many spectacles, in there Anchorites and Eremites, m•ere hypoc•ites, which abuse the credulity of the simple with their seeming holiness.
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A second reason which he giueth, is, that as Nauigators before they set to Sea, are prouided of Tackling and other necessaries which they must vse at Sea:
A second reason which he gives, is, that as Navigators before they Set to Sea, Are provided of Tackling and other necessaries which they must use At Sea:
Canaan was a type of Heauen, the wildernesse a type of the world which we must passe through, the grace whereby we must liue in the world to come, we must be furnisht with in this present world.
Canaan was a type of Heaven, the Wilderness a type of the world which we must pass through, the grace whereby we must live in the world to come, we must be furnished with in this present world.
To leaue Philo Iudaeus, take another from Cyrillus Alexandrinus. Desertum typus Ecclesiae militantis, a Desert is a type of the militant Church, certainely this Desert was, it did most liuely represent to the Israelites, what they were by Nature,
To leave Philo Iudaeus, take Another from Cyril Alexandrian. Desertum Typhus Ecclesiae militantis, a Desert is a type of the militant Church, Certainly this Desert was, it did most lively represent to the Israelites, what they were by Nature,
God that prouided so for their bodies in so desolate a place, prouided no worse for their Soules, whose condition was by nature as barren as the wildernesse.
God that provided so for their bodies in so desolate a place, provided no Worse for their Souls, whose condition was by nature as barren as the Wilderness.
Learne the Allegorie out of Esay, The wildernesse and the solitarie place shall be glad for them, Cap 35. v. 172. the Desert shall reioyce and blossome as the Rose, it shall blossome abundantly,
Learn the Allegory out of Isaiah, The Wilderness and the solitary place shall be glad for them, Cap 35. v. 172. the Desert shall rejoice and blossom as the Rose, it shall blossom abundantly,
and reioyce euen with ioy and singing, the glorie of Lebanon shall be giuen vnto it, the excellencie of Carmell and Sharon, Cap. 44. ver. 3. they shall see the glorie of the Lord and the excellencie of our God. And againe more plainely;
and rejoice even with joy and singing, the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, Cap. 44. ver. 3. they shall see the glory of the Lord and the excellency of our God. And again more plainly;
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but the wildernesse of Sinai, there were more wildernesses then one, through which they passed: all the countrie from the Red-Sea to the Holy-land is wildernesse:
but the Wilderness of Sinai, there were more Wildernesses then one, through which they passed: all the country from the Red sea to the Holyland is Wilderness:
But more distinctly we learne of Saint Paul that Sinai is a Mountaine in Arabia. And whereas there are three Arabia's, Felix, Deserta, and Petraea, this was the last of the three,
But more distinctly we Learn of Saint Paul that Sinai is a Mountain in Arabia. And whereas there Are three Arabia's, Felix, Deserta, and Petraea, this was the last of the three,
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But whence was it denominated it selfe? Surely the word in the originall signifieth a bramble bush. Some histories report, that there are such brambles there, that a Bird cannot light on them but hee will loose all his feathers.
But whence was it denominated it self? Surely the word in the original signifies a bramble bush. some histories report, that there Are such brambles there, that a Bird cannot Light on them but he will lose all his Feathers.
For from whom should they learne how to call them, that had no body there besides themselues? But God was pleased that that hill, should keepe a perpetuall remembrance of his apparition in the bush,
For from whom should they Learn how to call them, that had no body there beside themselves? But God was pleased that that hill, should keep a perpetual remembrance of his apparition in the bush,
I will not trouble you with the tradition that you shall read in some, that there are stones to be found about this Hill, which if you breake, in memorie of this bush, you shall find in them the print of a bush.
I will not trouble you with the tradition that you shall read in Some, that there Are stones to be found about this Hill, which if you break, in memory of this bush, you shall find in them the print of a bush.
Of this we are sure, that in honour of this bush Moses calleth the Hill (though vnder another name Horeb, which was a part of Sinai) Montem Domini, in honour I say of this bush.
Of this we Are sure, that in honour of this bush Moses calls the Hill (though under Another name Horeb, which was a part of Sinai) Montem Domini, in honour I say of this bush.
Although Iosephus saith, that before God appeared there to Moses, vulgari rumore creditum numen ibi habitare, it was commonly reported that God frequented that place,
Although Iosephus Says, that before God appeared there to Moses, vulgari rumore creditum numen There habitare, it was commonly reported that God frequented that place,
This conceit, though it may haue some colour from the third of Exodus, because it is called the Hill of God, before the storie is reported of Gods appearing in the bush;
This conceit, though it may have Some colour from the third of Exodus, Because it is called the Hill of God, before the story is reported of God's appearing in the bush;
and Moses seemeth to controule that conceite of Iosephus, in the blessing which he giueth to the Tribe of Ioseph, Deut. 33. ver. 16 for the good will of him that dwelt in the bush, let the blessing come vpon the head of Ioseph, dwelt, he saith, not dwelleth, teaching vs that it was a transient not a perm••ent abode.
and Moses seems to control that conceit of Iosephus, in the blessing which he gives to the Tribe of Ioseph, Deuteronomy 33. ver. 16 for the good will of him that dwelled in the bush, let the blessing come upon the head of Ioseph, dwelled, he Says, not dwells, teaching us that it was a Transient not a perm••ent Abided.
when God was present, but when God departed, the holinesse ceased, although the title continued euen in the dayes of Elias; but that was in a mysterie, that God, would in the very same place haue the Prophet report the foule breach of his couenant, where his couenant was first made with Israel.
when God was present, but when God departed, the holiness ceased, although the title continued even in the days of Elias; but that was in a mystery, that God, would in the very same place have the Prophet report the foul breach of his Covenant, where his Covenant was First made with Israel.
so heauen is vsually figured by hils, places lifted vp high aboue the earth. And such places were anciently designed for sacred vses, whether God reuealed himselfe to men,
so heaven is usually figured by hills, places lifted up high above the earth. And such places were anciently designed for sacred uses, whither God revealed himself to men,
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But there is an ascension which must goe before that Ascension, an Ascension of our Conuersation before the ascension of our Person. Colos 3. Phil. 3. We must seeke those things that are aboue, where Christ sitteth on the right hand of God.
But there is an Ascension which must go before that Ascension, an Ascension of our Conversation before the Ascension of our Person. Colos 3. Philip 3. We must seek those things that Are above, where christ Sitteth on the right hand of God.
Which Flauius Iosephus expresseth verie well, In hoc loco sacrificium gratiarum actionis ob felicem successum offeretis, where I first acquainted thee with the glad tydings which thou shouldest carrie to my people, there shalt thou and my people offer me the sacrifice of prayse and thanksgiuing,
Which Flauius Iosephus Expresses very well, In hoc loco Sacrificium Gratitude actionis ob felicem successum offeretis, where I First acquainted thee with the glad tidings which thou Shouldst carry to my people, there shalt thou and my people offer me the sacrifice of praise and thanksgiving,
You see Gods precept, and the practise thereof you haue in the twentie fourth Chapter; you haue likewise Iacobs vow, and his performance of that vow by Gods owne appointment.
You see God's precept, and the practice thereof you have in the twentie fourth Chapter; you have likewise Iacobs Voelli, and his performance of that Voelli by God's own appointment.
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or doth, as in our Cattle, Corne, or whatsoeuer else belongeth vnto vs. The Iewes haue a conceit, and others out of them, that the Israelites pitcht vpon the East-side of the Hill, that they might worship towards the West.
or does, as in our Cattle, Corn, or whatsoever Else belongeth unto us The Iewes have a conceit, and Others out of them, that the Israelites pitched upon the East-side of the Hill, that they might worship towards the West.
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and it hath a false ground, that what was commanded them when they were within the Tabernacle and the Temple (whereof neither was at this time built) should bee obserued wheresoeuer they were;
and it hath a false ground, that what was commanded them when they were within the Tabernacle and the Temple (whereof neither was At this time built) should be observed wheresoever they were;
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WHen I began to vnfold this Chapter vnto you, I told you that the contents thereof were the Circumstances and the Solemnitie that did fore-runne the promulgation of the Law.
WHen I began to unfold this Chapter unto you, I told you that the contents thereof were the circumstances and the Solemnity that did forerun the Promulgation of the Law.
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One done for them, The other done to them. That which was done for them, was a worke of Iustice, it was Vindicta, the reuenge of their wrong vpon that which he did to the Egyptians. The worke which he did to them was a worke of mercie, it was Vindicatio, their deliuerance.
One done for them, The other done to them. That which was done for them, was a work of justice, it was Vindictae, the revenge of their wrong upon that which he did to the egyptians. The work which he did to them was a work of mercy, it was Vindication, their deliverance.
Only thus farre purpose I (God willing) to goe at this time, and therefore I will not encumber your memories with breaking vp the Chapter at this time any farther.
Only thus Far purpose I (God willing) to go At this time, and Therefore I will not encumber your memories with breaking up the Chapter At this time any farther.
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That then we may orderly pursue our present purpose, you may remember that the first particular I pointed out was the common minister. And He was Moses a remarkable person.
That then we may orderly pursue our present purpose, you may Remember that the First particular I pointed out was the Common minister. And He was Moses a remarkable person.
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Flauius Iosephus, and Philo Iudaus amongst the Iewes, Eusebius Caesariensis, and Gregorie Nyssen amongst the Christians, to omit others, haue set out the life of this Worthy at large,
Flauius Iosephus, and Philo Judas among the Iewes, Eusebius Caesariensis, and Gregory Nyssen among the Christians, to omit Others, have Set out the life of this Worthy At large,
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In Exodus the second, he is set out as a spectacle of Gods extraordinarie prouidence, by the barbarous Commandement of a cruell King, he was exposed to the mercie of the riuer Nilus, but he was preserued by that Kings daughter,
In Exodus the second, he is Set out as a spectacle of God's extraordinary providence, by the barbarous Commandment of a cruel King, he was exposed to the mercy of the river Nilus, but he was preserved by that Kings daughter,
to say nothing of his fortie yeares contemplation in Midian, of which Philo Iudaeus; there are foure morall vertues, which they call Cardinall, he had them all in a high degree.
to say nothing of his fortie Years contemplation in Midian, of which Philo Iudaeus; there Are foure moral Virtues, which they call Cardinal, he had them all in a high degree.
Iustice, the apologie which he maketh vpon the rebellion of Korah, Dathan, and Abiram, witnesseth that, I haue not taken one Asse from them, Numb 10. neither haue I hurt one of them, the Holy Ghost giueth him this testimonie, that hee was faithfull in all Gods house.
justice, the apology which he makes upon the rebellion of Korah, Dathan, and Abiram, Witnesseth that, I have not taken one Ass from them, Numb 10. neither have I hurt one of them, the Holy Ghost gives him this testimony, that he was faithful in all God's house.
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Fortitude, no man can doubt of that, who considereth that being a single man, in shew a meane man, hee should aduenture to goe to so mightie a King in so vnpleasing an errand;
Fortitude, no man can doubt of that, who Considereth that being a single man, in show a mean man, he should adventure to go to so mighty a King in so unpleasing an errand;
Besides these Morall he was renowmed for his Theologicall vertues, his Faith and his Hope, Saint Paul hath chronicled, and ranged him with the most famous Worthies.
Beside these Moral he was renowned for his Theological Virtues, his Faith and his Hope, Faint Paul hath chronicled, and ranged him with the most famous Worthies.
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And in Charitie hee did exceed them all, hee is not only commended for the meekest man that liued, but so indulgent were his bowels towards his vngracious charge, that hee desired rather to be blotted out of Gods Booke of Life, Exod 32 v. 3•. then they should be punisht as they deserued.
And in Charity he did exceed them all, he is not only commended for the Meekest man that lived, but so indulgent were his bowels towards his ungracious charge, that he desired rather to be blotted out of God's Book of Life, Exod 32 v. 3•. then they should be punished as they deserved.
Finally, hee was a King, a mightie King, not only ruling the twelue Tribes, but also conquering their enemies, the Amalekites, the Midianites, the Ammonites, the Bashanites, but aboue all the Egyptians, and also he sacred his successor Iosuah, giuing him part of his glorie.
Finally, he was a King, a mighty King, not only ruling the twelue Tribes, but also conquering their enemies, the Amalekites, the midianites, the Ammonites, the Bashanites, but above all the egyptians, and also he sacred his successor Joshua, giving him part of his glory.
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I haue insisted the longer in this delineation of Moses perfections, to the end that you might perceiue, that though God Almightie can compasse his will, by the weakest of meanes:
I have insisted the longer in this delineation of Moses perfections, to the end that you might perceive, that though God Almighty can compass his will, by the Weakest of means:
Notwithstanding all three concurre, yet must wee take speciall notice of the second Person Verbum Dei, as the Chalde Paraphrase calleth him here, and throughout this Chapter, The Angell of Gods presence, the Angell of the Couenant, that is Christ, he was the Angell that conuersed with Israel in the Wildernesse.
Notwithstanding all three concur, yet must we take special notice of the second Person Verbum Dei, as the Chaldea paraphrase calls him Here, and throughout this Chapter, The Angel of God's presence, the Angel of the Covenant, that is christ, he was the Angel that conversed with Israel in the Wilderness.
Dignitie, for with whom can wee contract more honourably then with our Lord God? The higher he is aboue vs, the more honour in the contract is done vnto vs. And this Partie maketh the Contract as Profitable, as it is honorable, not only because he can doe vs good that is the Lord God,
Dignity, for with whom can we contract more honourably then with our Lord God? The higher he is above us, the more honour in the contract is done unto us And this Party makes the Contract as Profitable, as it is honourable, not only Because he can do us good that is the Lord God,
Finally, a Couenant made with such a partie, is a Couenant of salt, an vncorruptible Couenant, there is no variablenesse nor shadow of change with him, and therefore in regard of him we need not feare any diuorce.
Finally, a Covenant made with such a party, is a Covenant of salt, an uncorruptible Covenant, there is no variableness nor shadow of change with him, and Therefore in regard of him we need not Fear any divorce.
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Reade Genesis the tenth, and you shall finde that all Nations in the beginning of the World, did this honour to their first Ancestours, they were called by their name;
Reade Genesis the tenth, and you shall find that all nations in the beginning of the World, did this honour to their First Ancestors, they were called by their name;
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The mysticall obseruation is in the second name, the same people are also called children of Israel. Israel was a second name giuen to Iacob, signifying that hee had preuailed with God,
The mystical observation is in the second name, the same people Are also called children of Israel. Israel was a second name given to Iacob, signifying that he had prevailed with God,
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In these two names then we are taught, that as this people were to be a seed, not only according to the flesh, but also according to the promise, so were they to enter into the Couenant,
In these two names then we Are taught, that as this people were to be a seed, not only according to the Flesh, but also according to the promise, so were they to enter into the Covenant,
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and we should remember that God expects we should bee as well heires of their Faith, as of their Lands; and not looke otherwise to haue any interest in his Couenant,
and we should Remember that God expects we should be as well Heirs of their Faith, as of their Lands; and not look otherwise to have any Interest in his Covenant,
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except we be as well children of Israel, as of the house of Iacob. Well, by this time you reasonably vnderstand who the parties are that enter into the Couenant.
except we be as well children of Israel, as of the house of Iacob. Well, by this time you reasonably understand who the parties Are that enter into the Covenant.
Now I must shew you that Moses whom before I described was their common Minister. It is plaine in the text, that hee went vp from the people vnto God, that is, to the mountaine of God, as the seuentie supply;
Now I must show you that Moses whom before I described was their Common Minister. It is plain in the text, that he went up from the people unto God, that is, to the mountain of God, as the seuentie supply;
that is plaine in the text, God called him out of the mountaine, saying, thus shalt thou say to the house of Iacob, &c. It may be a question whether Moses went vp before God called, as some thinke he did;
that is plain in the text, God called him out of the mountain, saying, thus shalt thou say to the house of Iacob, etc. It may be a question whither Moses went up before God called, as Some think he did;
to relate the successe of his embassage to Pharaoh; and to receiue instructions what manner of worship God would haue done vnto him in that place, in performance of the signe which hee gaue to Moses of good successe:
to relate the success of his Embassy to Pharaoh; and to receive instructions what manner of worship God would have done unto him in that place, in performance of the Signen which he gave to Moses of good success:
But whatsoeuer is to be thought of this question, the whole Chapter putteth it out of question that he went betweene them both, that he was Gods mouth to the people;
But whatsoever is to be Thought of this question, the Whole Chapter putteth it out of question that he went between them both, that he was God's Mouth to the people;
or to speake in the Apostles words, Christ was the sonne, and Moses was but the seruant, to signifie that there is such distance betwixt God and man, that they cannot come together without some interuenient person.
or to speak in the Apostles words, christ was the son, and Moses was but the servant, to signify that there is such distance betwixt God and man, that they cannot come together without Some intervenient person.
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God appointed properly his sonne to be the Mediator, but in a type of him hee appointed Moses. And there is a perpetuall succession of such mediating persons, in the Clergie, which doe administer NONLATINALPHABET, they informe vs of Gods mind,
God appointed properly his son to be the Mediator, but in a type of him he appointed Moses. And there is a perpetual succession of such mediating Persons, in the Clergy, which do administer, they inform us of God's mind,
and present the Churches dutie vnto God, and though in a much lower degree then Moses, yet we must repute them Mediators, Ministeriall Mediators, otherwise the word cannot bee vsurped without arrogancie by any meere creature.
and present the Churches duty unto God, and though in a much lower degree then Moses, yet we must repute them Mediators, Ministerial Mediators, otherwise the word cannot be usurped without arrogancy by any mere creature.
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I haue done with the common Minister, and come now to the first branch of the solemnitie, which is the mutuall stipulation; mutuall I say, this is worth the marking.
I have done with the Common Minister, and come now to the First branch of the solemnity, which is the mutual stipulation; mutual I say, this is worth the marking.
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The Fathers meant no more by the merit of workes, and wee should not differ from the Church of Rome, about the word merit, if they did not racke it farther.
The Father's meant no more by the merit of works, and we should not differ from the Church of Rome, about the word merit, if they did not rack it farther.
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the rather because the little which God requireth and would accept, the best of vs doe not performe as wee should, wee need a second, that we may haue the benefit of his former grace.
the rather Because the little which God requires and would accept, the best of us do not perform as we should, we need a second, that we may have the benefit of his former grace.
Abigail when Dauids seruants told her that hee would take her to wife, bowed her selfe on her face to the earth and said, Behold, let thy handmaid bee a seruant to wash the feet of the seruants of my Lord.
Abigail when David Servants told her that he would take her to wife, bowed her self on her face to the earth and said, Behold, let thy handmaid be a servant to wash the feet of the Servants of my Lord.
From the first time that Moses brought them the message, that they should bee deliuered out of Egypt, they had shewed themselues vntoward people, murmuring vpon the least occasion,
From the First time that Moses brought them the message, that they should be Delivered out of Egypt, they had showed themselves untoward people, murmuring upon the least occasion,
In steed thereof he recounts those things, wherein he had alreadie well deserued of them, that the remembrance thereof might make them more willing to enter the couenant by vertue whereof God was pleased to deserue of them much better.
In steed thereof he recounts those things, wherein he had already well deserved of them, that the remembrance thereof might make them more willing to enter the Covenant by virtue whereof God was pleased to deserve of them much better.
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The first is that which he had done for them, and it was a worke of Iustice, he had reuenged the wrongs which they had receiued from the Egyptians. The Egyptians were of the posteritie of Cham, infamous for Idolatrie, — Quis nescit qualia demens Aegyptus portenta colat? so that there was cause enough why God should destroy the Egyptians, though they had nothing to doe with the Israelites,
The First is that which he had done for them, and it was a work of justice, he had revenged the wrongs which they had received from the egyptians. The egyptians were of the posterity of Cham, infamous for Idolatry, — Quis nescit Galatia Demons Egypt portenta colat? so that there was cause enough why God should destroy the egyptians, though they had nothing to do with the Israelites,
The storie is plaine in Genesis how Ioseph saued them from perishing by famine, and therefore how willingly they receiued him and his into the Communion of their Lawes,
The story is plain in Genesis how Ioseph saved them from perishing by famine, and Therefore how willingly they received him and his into the Communion of their Laws,
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What then did God? In reuenge of his people, hee brake Pharaohs hard heart, hee made the proud King giue him the glorie both of his Iustice & of his power,
What then did God? In revenge of his people, he brake Pharaohs hard heart, he made the proud King give him the glory both of his justice & of his power,
while he destroyed that ancient, that goodly Kingdome, and slew the persons, the principall persons of it, the ofspring of those whom Ioseph had saued, together with their countrie.
while he destroyed that ancient, that goodly Kingdom, and slew the Persons, the principal Persons of it, the offspring of those whom Ioseph had saved, together with their country.
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we account it a great honour that God doth vnto men, when hee giueth his Angels charge ouer them, to carrie them in all their wayes, that they dash not their foote against a stone.
we account it a great honour that God does unto men, when he gives his Angels charge over them, to carry them in all their ways, that they dash not their foot against a stone.
How great an honour is it then that God doth vs, when hee himselfe vouchsafeth to bee the supporter of Israel? Carrieth them as a man carrieth his little babe.
How great an honour is it then that God does us, when he himself vouchsafeth to be the supporter of Israel? Carrieth them as a man Carrieth his little babe.
and how could they haue all beene so well at ease, except God had carried them? They might well take to themselues those words of Esay. 〈 … 〉. 31. They that waite vpon the Lord shall renew their strength, they shall mount vp with wings as Eagles, they shall runne,
and how could they have all been so well At ease, except God had carried them? They might well take to themselves those words of Isaiah. 〈 … 〉. 31. They that wait upon the Lord shall renew their strength, they shall mount up with wings as Eagles, they shall run,
because they handled the people committed to their charge tenderly, and intreated them gently, in imitation of Eagles, of whom some report (how truely let the naturalists inquire) that whereas other birds carrie their yong ones in their talents or clawes, which cannot bee done without some griping, they lay them vpon their wings,
Because they handled the people committed to their charge tenderly, and entreated them gently, in imitation of Eagles, of whom Some report (how truly let the naturalists inquire) that whereas other Birds carry their young ones in their Talents or claws, which cannot be done without Some gripping, they lay them upon their wings,
Secondly as the Eagle stirreth vp her nest, and taketh vp her yong ones, enforcing them to looke towards the Sunne, thereby trying her generous or degenerating brood:
Secondly as the Eagl stirs up her nest, and Takes up her young ones, enforcing them to look towards the Sun, thereby trying her generous or degenerating brood:
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euen so doth Christ make triall of true and counterfeite Christians, he reiects them as counterfeits that haue but Owles sight, and which hate the light;
even so does christ make trial of true and counterfeit Christians, he rejects them as counterfeits that have but Owls sighed, and which hate the Light;
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but they cannot be so fitly applied in this place, because the word in my Text is plurall Aquilarum, of Eagles except wee shall say that Christ had in him the perfection of many Eagles,
but they cannot be so fitly applied in this place, Because the word in my Text is plural Aquilarum, of Eagles except we shall say that christ had in him the perfection of many Eagles,
And indeed the children of God are very secure except it bee for their good, their enemies shall neuer haue their will of them, no more then the Egyptians had of the Israelites.
And indeed the children of God Are very secure except it be for their good, their enemies shall never have their will of them, no more then the egyptians had of the Israelites.
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As the Eagle flieth high, so doth hee flie swift also; the Scripture groundeth many similies hereupon, Iob 9.1. Sam. 1. and giueth vs to vnderstand, that from the time that the Egyptians let the Israelites goe, which was •o soone as Moses had performed all the miracles intended of God for plaguing the Egyptians, the Israelites had a very quicke passage.
As the Eagl flies high, so does he fly swift also; the Scripture groundeth many similes hereupon, Job 9.1. Sam. 1. and gives us to understand, that from the time that the egyptians let the Israelites go, which was •o soon as Moses had performed all the Miracles intended of God for plaguing the egyptians, the Israelites had a very quick passage.
and standing on the shoare, the next morning see that all their enemies were destroyed. Certainly, they that made such speed were carried vpon Eagles wings;
and standing on the shore, the next morning see that all their enemies were destroyed. Certainly, they that made such speed were carried upon Eagles wings;
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And how quickly doth God change the face of the world, when he is pleased to worke a great deliuerance? The Church of Christians is not herein inseriour to the Church of the Israelites. For as the Israelites had a Dragon,
And how quickly does God change the face of the world, when he is pleased to work a great deliverance? The Church of Christians is not herein inseriour to the Church of the Israelites. For as the Israelites had a Dragon,
as the Israelites vpon Eagles wings were carried into their wildernesse. So like is God alwayes to himselfe, and the Church alwayes prouided for a like.
as the Israelites upon Eagles wings were carried into their Wilderness. So like is God always to himself, and the Church always provided for a like.
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Euen so dealeth God with his children, hee freeth them from danger, and bringeth them to comfort, Hee bringeth them to himselfe, to his seruice (saith the one Chaldie Paraphrase) to the doctrine of his Law (saith another) and indeed we are deliuered from our enemies that wee may serue God,
Eve so deals God with his children, he freeth them from danger, and brings them to Comfort, He brings them to himself, to his service (Says the one Chaldea paraphrase) to the Doctrine of his Law (Says Another) and indeed we Are Delivered from our enemies that we may serve God,
Both these workes are vndeniable, the proofe is Vos vidistis, I appeale to your eyes, whether I speake not a truth, and your fresh experience doth iustifie my words.
Both these works Are undeniable, the proof is Vos Vidistis, I appeal to your eyes, whither I speak not a truth, and your fresh experience does justify my words.
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Rationall proofes satisfie much but not so much as sensitiue, therefore the intuitiue knowledge that Angels haue, is farre more excellent then our discursiue:
Rational proofs satisfy much but not so much as sensitive, Therefore the intuitive knowledge that Angels have, is Far more excellent then our discursive:
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but also to that of Iustice, wherein God doth condescend to an affection that is predominant in vs. It doth adde not a little to the content we take in our better estate,
but also to that of justice, wherein God does condescend to an affection that is predominant in us It does add not a little to the content we take in our better estate,
and see the carcasses of them that haue transgrest against God. This doth not commend NONLATINALPHABET, but allowes congratulating of Gods iudgements. To conclude.
and see the carcases of them that have transgressed against God. This does not commend, but allows congratulating of God's Judgments. To conclude.
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These two workes, serue to worke two affections, which sway much in the ordering of our life, Feare, and Loue. In the worke of Iustice, you see that God is almightie, there is no striuing with him, hee that will not relent with repentance, shall bee grinded with his vengeance.
These two works, serve to work two affections, which sway much in the ordering of our life, fear, and Love. In the work of justice, you see that God is almighty, there is no striving with him, he that will not relent with Repentance, shall be grinded with his vengeance.
In a word, seeing euery day God doth present such spectacles before our eyes, God grant wee bee not like the Israelites of whom Moses complayneth that they were as if they had no eyes, RAther he giue vs grace to make such vse of our eyes in beholding his workes, that his Feare and his Loue, may euer liue in our hearts.
In a word, seeing every day God does present such spectacles before our eyes, God grant we be not like the Israelites of whom Moses Complaineth that they were as if they had no eyes, RAther he give us grace to make such use of our eyes in beholding his works, that his fear and his Love, may ever live in our hearts.
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So may hee euer manifest his Iustice for vs, his Goodnesse to vs, vntill hauing deliuered vs from all our enemies here on earth, hee bring vs to himselfe, to liue with him blessed for euer in Heauen. AMEN.
So may he ever manifest his justice for us, his goodness to us, until having Delivered us from all our enemies Here on earth, he bring us to himself, to live with him blessed for ever in Heaven. AMEN.
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I haue handled the former, I come now to the later, wherein you shall see first what God requires, then what he offers; both points are to bee handled, first seuerally, and then ioyntly.
I have handled the former, I come now to the later, wherein you shall see First what God requires, then what he offers; both points Are to be handled, First severally, and then jointly.
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that which God doth promise is a plentifull reward, which is set forth first Comparaetiuely, then Absolutely; Comparatiuely, it is a gracious prerogatiue, for they shall be a peculiar treasure to God aboue all People;
that which God does promise is a plentiful reward, which is Set forth First Comparaetiuely, then Absolutely; Comparatively, it is a gracious prerogative, for they shall be a peculiar treasure to God above all People;
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and this prerogatiue is gracious, because all the world is Gods Absolutely, it is set forth in regard of Eminencie, and Sanctitie; Eminencie, for they shall be vnto God a King dome of Priests;
and this prerogative is gracious, Because all the world is God's Absolutely, it is Set forth in regard of Eminency, and Sanctity; Eminency, for they shall be unto God a King dome of Priests;
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wee must see how that which God doth offer depends vpon that which God doth require; Gods blessings are promised vpon condition of our duties, Now therefore if ye will obey, &c. Then shall ye be, &c.
we must see how that which God does offer depends upon that which God does require; God's blessings Are promised upon condition of our duties, Now Therefore if you will obey, etc. Then shall you be, etc.
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This is the substance of the whole passage, whereof I meane to handle at this time only the first branch, whereunto that wee may all learne to conforme, let vs in the feare of God listen to the particulars thereof,
This is the substance of the Whole passage, whereof I mean to handle At this time only the First branch, whereunto that we may all Learn to conform, let us in the Fear of God listen to the particulars thereof,
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First, then of the Obedience; Israel must heare Gods voice. I need not in many words obserue vnto you that God being a Spirit, hath properly no corporall voice, such as wee haue,
First, then of the obedience; Israel must hear God's voice. I need not in many words observe unto you that God being a Spirit, hath properly no corporal voice, such as we have,
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but yet by his almightie power, hee can at his pleasure create voices, and by them reueale his word vnto men ▪ or else if he d•e not create a new voice, he can by his inspired seruants deliuer his minde.
but yet by his almighty power, he can At his pleasure create voices, and by them reveal his word unto men ▪ or Else if he d•e not create a new voice, he can by his inspired Servants deliver his mind.
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Gods voice is either direct, or reflected; Direct is that which he doth immediately vtter vnto men, such was that voice, wherein God deliuered the Decalogue in Mount Sinai, a terrible voice and wonderfull; wonderfull in that it was heard of so many hundred thousand at one instant;
God's voice is either Direct, or reflected; Direct is that which he does immediately utter unto men, such was that voice, wherein God Delivered the Decalogue in Mount Sinai, a terrible voice and wonderful; wonderful in that it was herd of so many hundred thousand At one instant;
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terrible, for it did so affright them that they desired to heare it no more. Moses in Deutronomie doth not only describe, but remember also the Israelites of this voice,
terrible, for it did so affright them that they desired to hear it no more. Moses in Deuteronomy does not only describe, but Remember also the Israelites of this voice,
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Besides this direct there is a reflected voice of God, wherein God maketh himselfe knowne to some particular persons, with whom he talketh face to face, as hee did to Moses, and by them maketh his will knowne to the whole Church;
Beside this Direct there is a reflected voice of God, wherein God makes himself known to Some particular Persons, with whom he talketh face to face, as he did to Moses, and by them makes his will known to the Whole Church;
The voice then must not be restrained to the direct, it must bee extended to the reflected also, to the primarie, and to the secondarie, so long as all three agree in one,
The voice then must not be restrained to the Direct, it must be extended to the reflected also, to the primary, and to the secondary, so long as all three agree in one,
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and so by consequent all the Scripture is Gods voice, and they are Gods voices vnto vs that are sincere Preachers of the Scripture, which now is the summarie of Gods Word;
and so by consequent all the Scripture is God's voice, and they Are God's voices unto us that Are sincere Preachers of the Scripture, which now is the summary of God's Word;
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for other voice of God wee must now acknowledge none, but leaue the Romanists, and Enthusiastes to be deluded with their counterfeit Echoes, and imaginarie Voices.
for other voice of God we must now acknowledge none, but leave the Romanists, and Enthusiasts to be deluded with their counterfeit Echoes, and imaginary Voices.
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now if he heare only as a liuing creature, that hearing is common to him with beasts, which hauing sense are apt to apprehend sounds and be moued with them;
now if he hear only as a living creature, that hearing is Common to him with beasts, which having sense Are apt to apprehend sounds and be moved with them;
but a man in hearing must doe more, hee must heare not only as animal, but also as rationale, his sense must be but as a gate to conuey the Voice vnto his reason;
but a man in hearing must do more, he must hear not only as animal, but also as rationale, his sense must be but as a gate to convey the Voice unto his reason;
But euen Morall hearing is of two sorts, Philosophicall or Theologicall; philosophicall I call that which goeth no farther then naturall reason can carrie vs;
But even Moral hearing is of two sorts, Philosophical or Theological; philosophical I call that which Goes no farther then natural reason can carry us;
And as for our Will and Affections, they will be enmitie to them, and that our sinfulnesse may appeare more sinfull, by them, we will bee more exasperated, to set our selues against God.
And as for our Will and Affections, they will be enmity to them, and that our sinfulness may appear more sinful, by them, we will be more exasperated, to Set our selves against God.
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witnesse the many examples of Philosophers Eagle-eyed in humane literature, but Owle-eyed when they read the Scripture, such were Porphyrie, Gallen, and others.
witness the many Examples of Philosophers Eagle-eyed in humane literature, but Owl-eyed when they read the Scripture, such were Porphyry, Gallen, and Others.
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And this was excellently figured in the boaring of the seruants eare, who in the Sabaticall yeere would not take his libertie, out of the Loue hee bare to his Master, and his Wife and Children:
And this was excellently figured in the boring of the Servants ear, who in the Sabbatical year would not take his liberty, out of the Love he bore to his Master, and his Wife and Children:
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In a word, a man doth heare Theologically, when the Law which is perfect conuerteth his Soule, the testimonie of the Lord that is sure, maketh him wise of simple, the statutes of the Lord that are right reioyce his heart,
In a word, a man does hear Theologically, when the Law which is perfect Converts his Soul, the testimony of the Lord that is sure, makes him wise of simple, the statutes of the Lord that Are right rejoice his heart,
And if for this life hee so prouideth, how much more doth he prouide so for the life to come? Surely S. Paul saith, that he receiued grace and apostleship NONLATINALPHABET, that men might heare him, with faith;
And if for this life he so Provideth, how much more does he provide so for the life to come? Surely S. Paul Says, that he received grace and apostleship, that men might hear him, with faith;
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Esay goeth a step farther, and calleth the word of God, Schemugnah, Saint Paul rendreth it NONLATINALPHABET hearing; who hath belieued our hearing? So it is in the originall;
Isaiah Goes a step farther, and calls the word of God, Schemugnah, Saint Paul rendereth it hearing; who hath believed our hearing? So it is in the original;
How iniurious then is the Romane discipline, which like the Iewish Lawyers takes away from people the Key of knowledge and shut vp the kingdome of heauen against men? Which heretofore made it a mortall sinne to read Gods word? And now clogs the libertie it grants, with such cautions that very few (especially of those that are with in the reach of the Inquisition) dare bee acquainted with it;
How injurious then is the Roman discipline, which like the Jewish Lawyers Takes away from people the Key of knowledge and shut up the Kingdom of heaven against men? Which heretofore made it a Mortal sin to read God's word? And now clogs the liberty it grants, with such cautions that very few (especially of those that Are with in the reach of the Inquisition) Dare be acquainted with it;
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and men by this second meanes are not a little edified in Gods truth; the Fathers (especially Chrysostome) doth commend reading earnestly to the people;
and men by this second means Are not a little edified in God's truth; the Father's (especially Chrysostom) does commend reading earnestly to the people;
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But marke that as the Israelites must heare Gods Voice, so they must heare it absolutely, for God doth not yet acquaint them with the contents of his Voice, he speaketh indifinitely, hee requires obedience not to this or that Commandement, not to this or that Article of faith,
But mark that as the Israelites must hear God's Voice, so they must hear it absolutely, for God does not yet acquaint them with the contents of his Voice, he speaks indefinitely, he requires Obedience not to this or that Commandment, not to this or that Article of faith,
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as he is NONLATINALPHABET, so we must dutifully submit our wils vnto his commands; vpon these two foundations are built our absolute obedience vnto Gods indefinite Voice.
as he is, so we must dutifully submit our wills unto his commands; upon these two foundations Are built our absolute Obedience unto God's indefinite Voice.
Gods voice must bee reputed obiectum adaequatum of his people hearing; wee must neither stretch nor shrinke it, neither adde thereto, nor take there-from.
God's voice must be reputed Object adaequatum of his people hearing; we must neither stretch nor shrink it, neither add thereto, nor take therefrom.
they must dutifully obey their superiours, but alwayes with a sauing: sauing the Allegiance which they owe vnto the Superiour of Superiours, that is vnto God;
they must dutifully obey their superiors, but always with a Saving: Saving the Allegiance which they owe unto the Superior of Superiors, that is unto God;
But aboue all vsurpations of Gods glorie in this kind, take notice of the Votiue blind obedience of the Religious Romanists (especially of the Iesuites) they make it a part of their solemne profession,
But above all usurpations of God's glory in this kind, take notice of the Votive blind Obedience of the Religious Romanists (especially of the Iesuites) they make it a part of their solemn profession,
and put it in practise impiously and mischieuously, as the world hath palpaple and woful proofe, True it is that they pretend good limitations set to their Vow,
and put it in practice impiously and mischievously, as the world hath palpaple and woeful proof, True it is that they pretend good limitations Set to their Voelli,
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and whosoeuer requires absolute credit, and obedience to all his words, he vsurpes Gods Attributes which are incommunicable, that is NONLATINALPHABET, and NONLATINALPHABET;
and whosoever requires absolute credit, and Obedience to all his words, he usurps God's Attributes which Are incommunicable, that is, and;
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Foedus aequum, and Faedus iniquum (as the Ciuilians speake) Foedus aequum is that which is made betweene persons that are of equall ranke, whereof one is not superiour to the other;
Foedus Aequum, and Faedus Iniquum (as the Civilians speak) Foedus Aequum is that which is made between Persons that Are of equal rank, whereof one is not superior to the other;
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When we speake of Gods Couenant made with man, wee must not conceiue that that the persons are equall, they are very vnequall, there is no proportion betweene them,
When we speak of God's Covenant made with man, we must not conceive that that the Persons Are equal, they Are very unequal, there is no proportion between them,
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for then the Persons differed as the Creator and Creature, there was oddes betweene them. Secondly, as there may bee oddes betweene the persons that enter into a Couenant.
for then the Persons differed as the Creator and Creature, there was odds between them. Secondly, as there may be odds between the Persons that enter into a Covenant.
and the Tables wherein they were written were called the Tables of the Couenant; the Arke wherein the Tables were put is called the Arke of the Couenant;
and the Tables wherein they were written were called the Tables of the Covenant; the Ark wherein the Tables were put is called the Ark of the Covenant;
But this Couenant of the Decalogue hath a double consideration, whereof the one is Intrinsicall, the other is Extrinsicall; the Intrinsicall is that which looketh to the naturall power of the Law, which is to discouer sinne, to conuict a sinner,
But this Covenant of the Decalogue hath a double consideration, whereof the one is Intrinsical, the other is Extrinsical; the Intrinsical is that which looks to the natural power of the Law, which is to discover sin, to convict a sinner,
the Extrinsicall consideration is that which looketh to the supernaturall power of the Law, and that is to be a Schoolemaster to bring vs vnto Christ, who is the end of the Law, and came to fulfill it.
the Extrinsical consideration is that which looks to the supernatural power of the Law, and that is to be a Schoolmaster to bring us unto christ, who is the end of the Law, and Come to fulfil it.
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To shadow this double consideration, the Decalogue was cloathed with the Ceremoniall Law, wherein the offerer imposing hands vpon the Sacrifice did confesse himselfe guiltie,
To shadow this double consideration, the Decalogue was clothed with the Ceremonial Law, wherein the offerer imposing hands upon the Sacrifice did confess himself guilty,
The supernaturall power also appeared in the ceremonies, in that the offerer vnburthened himselfe vpon the Sacrifice as a sinner doth vpon our Sauiour Christ,
The supernatural power also appeared in the ceremonies, in that the offerer unburdened himself upon the Sacrifice as a sinner does upon our Saviour christ,
and that by the death of the beast the offerer was exempted from death: as men are deliuered from death, by the death and passion of our Sauiour Christ.
and that by the death of the beast the offerer was exempted from death: as men Are Delivered from death, by the death and passion of our Saviour christ.
Wherefore though the Couenant of the Redemption bee but one, yet in regard of the shadow, it is called the Old, and in regard of the substance the New.
Wherefore though the Covenant of the Redemption be but one, yet in regard of the shadow, it is called the Old, and in regard of the substance the New.
we must therefore discerne the inequalitie of the Persons that haue contracted, and wee must confesse how low God hath descended that hath vouchsafed to take vs into so neere a reference.
we must Therefore discern the inequality of the Persons that have contracted, and we must confess how low God hath descended that hath vouchsafed to take us into so near a Referente.
he that considereth not that he stood at Gods mercie when hee was receiued to grace, that he was by merit a firebrand of Hell when by mercie he was designed to be a Saint in Heauen:
he that Considereth not that he stood At God's mercy when he was received to grace, that he was by merit a firebrand of Hell when by mercy he was designed to be a Saint in Heaven:
therefore he that will keepe Gods Couenant must make vse of both. First, he must make vse of the Intrinsecall consideration, and of euery branch thereof;
Therefore he that will keep God's Covenant must make use of both. First, he must make use of the Intrinsical consideration, and of every branch thereof;
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and Customes, to Pharisaicall or Papisticall Traditions, these are but imperfect guides in such inquiries. Only Gods Couenant can tell what is, and what is not finne; Moses is the best Casuist.
and Customs, to Pharisaical or Papistical Traditions, these Are but imperfect guides in such inquiries. Only God's Covenant can tell what is, and what is not fin; Moses is the best Casuist.
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acknowledge whatsoeuer is due to a wretched sinner, what place, what state, what worme, what fire, what losse, what paine, that all these are due vnto himselfe;
acknowledge whatsoever is due to a wretched sinner, what place, what state, what worm, what fire, what loss, what pain, that all these Are due unto himself;
Finally what was impossible for the Law by reason of the weaknesse of his flesh, this must be his comfort that God sending his owne Sonne in the likenesse of sinfull flesh,
Finally what was impossible for the Law by reason of the weakness of his Flesh, this must be his Comfort that God sending his own Son in the likeness of sinful Flesh,
and for sinne condemned sinne in the flesh, that the righteousnesse of the Law might bee fulfilled in vs, who walke not after the flesh but after the spirit.
and for sin condemned sin in the Flesh, that the righteousness of the Law might be fulfilled in us, who walk not After the Flesh but After the Spirit.
First, because we being inferiours and enemies could not prescribe any Articles to God, but were to take such as he was pleased to prescribe both to himselfe and vs;
First, Because we being inferiors and enemies could not prescribe any Articles to God, but were to take such as he was pleased to prescribe both to himself and us;
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And we may well be content with it for being in that case that we were, in, wee could not haue wisht for so much as God hath done for vs. A second Reason is,
And we may well be content with it for being in that case that we were, in, we could not have wished for so much as God hath done for us A second Reason is,
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though the pride of our nature be impatient to be commanded, yet can it not chuse but take it for a great honour that wee are contracted with, by the Soueraigne Lord of Heauen and Earth;
though the pride of our nature be impatient to be commanded, yet can it not choose but take it for a great honour that we Are contracted with, by the Sovereign Lord of Heaven and Earth;
IN the message which God sent by Moses to Israel, testifying vpon what tearmes he would couenant with them, there are (as heretofore I haue obserued two remarkabe points, the first teaching What God doth require; the second, What God doth offer. And these points must be considered,
IN the message which God sent by Moses to Israel, testifying upon what terms he would Covenant with them, there Are (as heretofore I have observed two Remarkable points, the First teaching What God does require; the second, What God does offer. And these points must be considered,
This good is first specified, then it is amplified. In specifying it, God doth first resemble it, he telleth the Israelites they shall bee a pecullar treasure; Then he brancheth it into a double blessing, an eminencie of their state, They shall be a Kingdome of Priests;
This good is First specified, then it is amplified. In specifying it, God does First resemble it, he Telleth the Israelites they shall be a pecullar treasure; Then he branches it into a double blessing, an eminency of their state, They shall be a Kingdom of Priests;
But this Prerogatiue is moreouer Gracious; gracious, whether you respect the Receiuer, or the Giuer, the receiuer vos yee, persons of no worth, the giuer God, that hath no want, all the earth is mine;
But this Prerogative is moreover Gracious; gracious, whither you respect the Receiver, or the Giver, the receiver vos ye, Persons of no worth, the giver God, that hath no want, all the earth is mine;
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Wherefore that we may partake it, let our diligent eares quicken the desire of our hearts, to entertaine these particulars, which I shall now vnfold vnto you, briefly and in their order.
Wherefore that we may partake it, let our diligent ears quicken the desire of our hearts, to entertain these particulars, which I shall now unfold unto you, briefly and in their order.
I begin with the Prerogatiue; The Good therein offered is first resembled vnto a peculiar treasure. Of the goods which a man hath, (if a man haue much goods) he committeth some to his seruants, they are trusted with the keeping,
I begin with the Prerogative; The Good therein offered is First resembled unto a peculiar treasure. Of the goods which a man hath, (if a man have much goods) he Committeth Some to his Servants, they Are trusted with the keeping,
and the care thereof, but if hee haue any thing of speciall price, and which hee esteemeth more then ordinarie, that he layeth in his owne Cabinet, he reserueth the keeping thereof vnto himselfe.
and the care thereof, but if he have any thing of special price, and which he esteems more then ordinary, that he Layeth in his own Cabinet, he reserveth the keeping thereof unto himself.
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and giues vs to vnderstand, that she is a speciall Iewell, NONLATINALPHABET an exempt people, and NONLATINALPHABET a people of extraordinary note, so the Translators render Segulla; no phrase more vsuall in Moses, then to call Israell a pretious people, and neuer doth God resemble his Church when hee meaneth to honour it,
and gives us to understand, that she is a special Jewel, an exempt people, and a people of extraordinary note, so the Translators render Segulla; no phrase more usual in Moses, then to call Israel a precious people, and never does God resemble his Church when he means to honour it,
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as it shall be triumphant, and what were both of them made of, but of the costliest timber, mettall, stones, silke, that could bee had? Esay foretold the fabricke of the Church in the state of Grace, that it should be of Carbuncles, and precious stuffe;
as it shall be triumphant, and what were both of them made of, but of the Costliest timber, mettle, stones, silk, that could be had? Isaiah foretold the fabric of the Church in the state of Grace, that it should be of Carbuncles, and precious stuff;
and how sumptuous is the state of it in Glorie, as it is described by Saint Iohn in the Reuelation? Our Sauiour in the Gospell compares the Kingdome of Heauen, which is the Church,
and how sumptuous is the state of it in Glory, as it is described by Saint John in the Revelation? Our Saviour in the Gospel compares the Kingdom of Heaven, which is the Church,
the fountaine from which the Church springeth is the pretious louing kindnesse of God, the redemption that was paid for it, was the pretious blond of Christ, the foundation whereupon it is built, is a pretious corner stone; the doctrine by which it is built vp is gold, siluer, and precious stones, the persons whereof it consisteth are vessels of Gold, 1. Tim. 1.19. 1 Pet 1 4 1 Pet 1 7. vessels of honour, all the promises that are made vnto it are pretious promises, and their faith is pretious; how can they then chuse but bee a pretious people?
the fountain from which the Church springs is the precious loving kindness of God, the redemption that was paid for it, was the precious blond of christ, the Foundation whereupon it is built, is a precious corner stone; the Doctrine by which it is built up is gold, silver, and precious stones, the Persons whereof it Consisteth Are vessels of Gold, 1. Tim. 1.19. 1 Pet 1 4 1 Pet 1 7. vessels of honour, all the promises that Are made unto it Are precious promises, and their faith is precious; how can they then choose but be a precious people?
If you haue not enough to proue it, that one phrase putteth it out of all doubt, that the Church is Gods peculiar treasure; God himselfe resides there,
If you have not enough to prove it, that one phrase putteth it out of all doubt, that the Church is God's peculiar treasure; God himself resides there,
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Can there be any thing added vnto the value, where there is such a Presence? And where there is such a Prouidence, becommeth not the Church most peculiar? Certainely that which is the Treasure of those Diuine mysteries, must needs bee accounted Gods peculiar treasure.
Can there be any thing added unto the valve, where there is such a Presence? And where there is such a Providence, becomes not the Church most peculiar? Certainly that which is the Treasure of those Divine Mysteres, must needs be accounted God's peculiar treasure.
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The phrase is read diuersly, Moses hath here a Kingdome of Priests; Saint Peter rendreth it a Priestly kingdome; in the Reuelation Saint Iohn telleth vs that Christ hath made vs Kings and Priests.
The phrase is read diversely, Moses hath Here a Kingdom of Priests; Saint Peter rendereth it a Priestly Kingdom; in the Revelation Saint John Telleth us that christ hath made us Kings and Priests.
And why? He is Primogenitus, Gods first borne, so God called Israel (and Saint Paul telleth vs, that they that come into the Church, come into the congregation of the first borne.
And why? He is Primogenitus, God's First born, so God called Israel (and Saint Paul Telleth us, that they that come into the Church, come into the congregation of the First born.
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The Church as it is described in Ezekiel is adorned with a Crowne, and that woman which is described in the Reuelation, hath a Crowne of twelue Starres vpon her head, the Psalmist calleth her a Queene, the Parable of the marriage Feast, calleth her the Wife of the Kingssonne, her state is royall;
The Church as it is described in Ezekielem is adorned with a Crown, and that woman which is described in the Revelation, hath a Crown of twelue Stars upon her head, the Psalmist calls her a Queen, the Parable of the marriage Feast, calls her the Wife of the Kingssonne, her state is royal;
and all her children are Filij regni Children of the Kingdome, the Gospell that is verbum regni doth so honour them, they are heyres apparent vnto the kingdome of Heauen.
and all her children Are Filij Regni Children of the Kingdom, the Gospel that is verbum Regni does so honour them, they Are Heirs apparent unto the Kingdom of Heaven.
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A King hath his Robes of state, and the Church is at the right hand of Christ, in a vesture of Gold wrought about with diuers colours; Christ himselfe is her clothing.
A King hath his Robes of state, and the Church is At the right hand of christ, in a vesture of Gold wrought about with diverse colours; christ himself is her clothing.
A King hath a multitude of Subiects whom hee doth direct, and correct, and the children of God haue many thoughts and desires ouer which they haue power, to order and represse them.
A King hath a multitude of Subjects whom he does Direct, and correct, and the children of God have many thoughts and Desires over which they have power, to order and repress them.
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And indeed herein principally standeth the Kingdome, residet in se quis { que } animo regali, euerie man is a Soueraigne ouer himselfe, hee doth polish his owne little Common-weale, prescribing a measure,
And indeed herein principally Stands the Kingdom, residet in se quis { que } animo regali, every man is a Sovereign over himself, he does polish his own little Commonweal, prescribing a measure,
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It is the Kingdome of grace which is Preached in the Gospell, by which we obtaine the Kingdome of glorie, which is promised to them that rule well therein;
It is the Kingdom of grace which is Preached in the Gospel, by which we obtain the Kingdom of glory, which is promised to them that Rule well therein;
You see the first aduancement of the Churches state, which is to bee Kings; The second aduancement is to be Priests; and a Priest was he that offered sacrifice,
You see the First advancement of the Churches state, which is to be Kings; The second advancement is to be Priests; and a Priest was he that offered sacrifice,
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a sinner repenting becommeth a Priest, because a broken and contrite heart is the sacrifice of God, such an NONLATINALPHABET, sacrificing of mans owne selfe, is a speciall act of Christian Priest-hood.
a sinner repenting becomes a Priest, Because a broken and contrite heart is the sacrifice of God, such an, sacrificing of men own self, is a special act of Christian Priesthood.
forgetting that it is one of the honourable titles which themselues are vouchsafed of God; and it is their dignitie in Gods word, to be stiled Priests.
forgetting that it is one of the honourable titles which themselves Are vouchsafed of God; and it is their dignity in God's word, to be styled Priests.
But happily they would be such Kings, as are no Priests, absolute in themselues, and acknowledge no superiour, which was the head-long pride of Angels; and of Adam.
But happily they would be such Kings, as Are no Priests, absolute in themselves, and acknowledge no superior, which was the headlong pride of Angels; and of Adam.
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Well then Kings we are, and Priests, but how? in Christ. The name of Christ is as much as anointed, and Christ was anointed to bee the the King of glorie,
Well then Kings we Are, and Priests, but how? in christ. The name of christ is as much as anointed, and christ was anointed to be the the King of glory,
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and a Priest after the order of Melchisedecke; and we in Baptisme put on Christ, we are grafted into him, and so become Christians, partakers of his vnction;
and a Priest After the order of Melchizedek; and we in Baptism put on christ, we Are grafted into him, and so become Christians, partakers of his unction;
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and if of his vnction, then of his Kingdome, and Priestood, Whosoeuer therefore doth seperate himselfe from Christ, doth withall depriue himselfe of his Royaltie, and his Priesthood;
and if of his unction, then of his Kingdom, and Priesthood, Whosoever Therefore does separate himself from christ, does withal deprive himself of his Royalty, and his Priesthood;
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but these titles must not be misconstrued, they fauour not the rebellion of Corah, Numb. 10. Dathan, and Abiram, nor Anabaptisticall anarchie, not the wrest of those words in Daniel. The Kingdome shall be giuen to the Saints;
but these titles must not be misconstrued, they favour not the rebellion of Corah, Numb. 10. Dathan, and Abiram, nor Anabaptistical anarchy, not the wrest of those words in daniel. The Kingdom shall be given to the Saints;
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yet doe they require them to be subiect to higher Powers, and obey them that watch for their soules, and threaten vengeance and damnation to such as are disobedient.
yet do they require them to be Subject to higher Powers, and obey them that watch for their Souls, and threaten vengeance and damnation to such as Are disobedient.
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you may perceiue it in their forme of speeches, they speake in the plurall number, We beseech thee, O Lord, Wee praise thee O God, &c. and all the people saith thereunto, Amen, confessing in that word, that the Minister is but their mouth;
you may perceive it in their Form of Speeches, they speak in the plural number, We beseech thee, Oh Lord, we praise thee Oh God, etc. and all the people Says thereunto, Amen, confessing in that word, that the Minister is but their Mouth;
not that hee deriueth his power from them, as if they had it habitually, and communicated it actually to him (for neuer can it be proued, that Holy Orders were at any time in the multitude) it hath euer beene either Natiue or Donatiue still by the appointment of God, who made it Natiue only to the first-borne, at first;
not that he deriveth his power from them, as if they had it habitually, and communicated it actually to him (for never can it be proved, that Holy Order were At any time in the multitude) it hath ever been either Native or Donative still by the appointment of God, who made it Native only to the firstborn, At First;
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and by his Apostles tooke order to continue a succession, but so as to deriue the power of Holy Orders, still from them that were in Holy Orders; so that NONLATINALPHABET, in vse, it was euer the whole Churches,
and by his Apostles took order to continue a succession, but so as to derive the power of Holy Order, still from them that were in Holy Order; so that, in use, it was ever the Whole Churches,
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as the sight of the eye is the sight of the whole bodie, but NONLATINALPHABET, in possession, it was neuer, no more then the whole bodie could euer see.
as the sighed of the eye is the sighed of the Whole body, but, in possession, it was never, no more then the Whole body could ever see.
Wee must not then confound the Hierarchicall, and the Mysticall Priesthood, no more then we may the externall and the internall Kingdome, each must keepe within his bounds.
we must not then confound the Hierarchical, and the Mystical Priesthood, no more then we may the external and the internal Kingdom, each must keep within his bounds.
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The Romanists are carefull to remember Kings that they play not Priests, they amplifie Vzziahs example that was stricken with Leprosie for being so presumptuous;
The Romanists Are careful to Remember Kings that they play not Priests, they amplify Uzziah's Exampl that was stricken with Leprosy for being so presumptuous;
I would they did aswell remember Christs speech, whose Vicar the Pope claymes to be, My kingdome is not of this world, and that, Man who made me a Iudge to diuide inheritances? they would not so often, being Priests, vsurpe vpon the sword.
I would they did aswell Remember Christ speech, whose Vicar the Pope claims to be, My Kingdom is not of this world, and that, Man who made me a Judge to divide inheritances? they would not so often, being Priests, usurp upon the sword.
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But let them take heed, Christ told Saint Peter, and they will find it one day true, The Priest that medleth with the sword, shall perish by the sword;
But let them take heed, christ told Saint Peter, and they will find it one day true, The Priest that meddleth with the sword, shall perish by the sword;
and indeed Kings who are Priests, such as you haue heard described, how can they chuse but bee Holy? especially seeing the persons that communicate in those titles are the First-borne, for the First-borne by the Law were holy to the Lord. And what is the oyle wherewith they were anointed, but oleum sanctitatis, holy oyle? what are their persons,
and indeed Kings who Are Priests, such as you have herd described, how can they choose but be Holy? especially seeing the Persons that communicate in those titles Are the Firstborn, for the Firstborn by the Law were holy to the Lord. And what is the oil wherewith they were anointed, but oleum sanctitatis, holy oil? what Are their Persons,
but Temples of the Holy Ghost? Ieremie calleth them Gods first-fruits, and Saint Iames telleth vs that all Christians are a kind of first-fruits to God. The Church is by the Apostle said to be a chast virgin, without spot or wrinkle;
but Temples of the Holy Ghost? Ieremie calls them God's Firstfruits, and Saint James Telleth us that all Christians Are a kind of Firstfruits to God. The Church is by the Apostle said to be a chaste Virgae, without spot or wrinkle;
in the Reuelation the Spouse is clothed in fine white linnen, Reuel. 19 8. Esay 26. which is the righteousnesse of Saints, in the Prophet she is called, The land of righteousnesse, finally, in our Creed, the holy Catholike Church. King Dauid required vertue in his seruants, He that walketh in a perfect way he shall serue mee, how much more God? To whom the Psalmist speaketh thus, Lord who shall dwell in thy Tabernacle, who shall abide vpon thy holy hill, God answereth, Hee that leadeth an vncorrupt life, &c.
in the Revelation the Spouse is clothed in fine white linen, Revel. 19 8. Isaiah 26. which is the righteousness of Saints, in the Prophet she is called, The land of righteousness, finally, in our Creed, the holy Catholic Church. King David required virtue in his Servants, He that walks in a perfect Way he shall serve me, how much more God? To whom the Psalmist speaks thus, Lord who shall dwell in thy Tabernacle, who shall abide upon thy holy hill, God Answers, He that leads an uncorrupt life, etc.
You see how the Good which God offereth to Israel is specified, you must next heare how it is amplified, that appeares in the words, Eritis mihi. As the Proprietarie is,
You see how the Good which God Offereth to Israel is specified, you must next hear how it is amplified, that appears in the words, You will be mihi. As the Proprietary is,
Christianitie is an imitation of the Diuine Nature, a reducing of himselfe to the Image of God in which he was created, 2. Pet. 1. Ephes. 4. 1. Pet. 2. to righteousnesse and holines of truth, a shewing forth of the vertues of him that hath called vs into his maruellous light.
Christianity is an imitation of the Divine Nature, a reducing of himself to the Image of God in which he was created, 2. Pet. 1. Ephesians 4. 1. Pet. 2. to righteousness and holiness of truth, a showing forth of the Virtues of him that hath called us into his marvelous Light.
and mis-shape him, doth hee not deserue iust blame? yes surely, for hee occasioneth strangers to thinke meanly of the Kings person, because of his ill fauoured portraiture:
and mishape him, does he not deserve just blame? yes surely, for he occasioneth Strangers to think meanly of the Kings person, Because of his ill favoured portraiture:
Wherefore faciamus de terra coelum, faith Saint Chrysostome, let vs represent Heauen in earth, let vs so liue as that men may say that God is in vs of a truth, Let our light so shine before men, that they may see our good workes,
Wherefore Faciamus de terra coelum, faith Saint Chrysostom, let us represent Heaven in earth, let us so live as that men may say that God is in us of a truth, Let our Light so shine before men, that they may see our good works,
Holinesse is the true characterizing qualitie of a Christian, it distinguisheth betweene the faithfull, and infidell, they differ not in place, in apparell, in diet, &c. but in charitie, in pietie, in obedience, in patience, in euery Christian vertue, whatsoeuer shew a man make if he want these vertues, he is but like the Iuglers Ape which being attired like a reasonable creature,
Holiness is the true characterizing quality of a Christian, it Distinguisheth between the faithful, and infidel, they differ not in place, in apparel, in diet, etc. but in charity, in piety, in Obedience, in patience, in every Christian virtue, whatsoever show a man make if he want these Virtues, he is but like the Jugglers Ape which being attired like a reasonable creature,
and dancing curiously to his Masters instrument, deceiued the people of Alexandria, vntill one espying the fraud, threw a few Dates vpon the Stage, which the Ape no sooner espied,
and dancing curiously to his Masters Instrument, deceived the people of Alexandria, until one espying the fraud, threw a few Dates upon the Stage, which the Ape no sooner espied,
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but let them remember the Prouerbe, It is a snare for a man to deuoure that which is holy, Origen applies it to the sacriledge that a man committeth that vowed himselfe in Baptisme to the Lord,
but let them Remember the Proverb, It is a snare for a man to devour that which is holy, Origen Applies it to the sacrilege that a man Committeth that vowed himself in Baptism to the Lord,
he whose glorie shineth in the heauens, and handie worke in the firmament, doth declare his glorie much more in the Church, according to that in the Prophet, This people haue I formed for my selfe, 〈 ◊ 〉 45. they shall bee to set forth my prayse.
he whose glory shines in the heavens, and handy work in the firmament, does declare his glory much more in the Church, according to that in the Prophet, This people have I formed for my self, 〈 ◊ 〉 45. they shall be to Set forth my praise.
Can any man beleeue this, and not beleeue that wee are a pretious treasure vnto God? Hee hath prouided for vs a Kingdome that cannot be shaken, 〈 ◊ 〉 12.28. 1. •ct. 5.4.
Can any man believe this, and not believe that we Are a precious treasure unto God? He hath provided for us a Kingdom that cannot be shaken, 〈 ◊ 〉 12.28. 1. •ct. 5.4.
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Finally, they haue washed their robes white in the bloud of the Lambe, they are clothed with the righteousnesse of Christ, God vouchsafeth to conuerse with them, to dwell with them,
Finally, they have washed their robes white in the blood of the Lamb, they Are clothed with the righteousness of christ, God vouchsafeth to converse with them, to dwell with them,
how happie should wee thinke our selues, that are vouchsafed to be the Fauorites of the King of Kings? how should we esteeme our selues, that are made Kings of Heauen? how should we glorie in our diuine Priesthood,
how happy should we think our selves, that Are vouchsafed to be the Favorites of the King of Kings? how should we esteem our selves, that Are made Kings of Heaven? how should we glory in our divine Priesthood,
and no men the reproch of men, and the despised of the people, when they oppresse vs with more then Egyptian bondage, scoffe at the sighes and groanes which the Holy Ghost indites in vs,
and no men the reproach of men, and the despised of the people, when they oppress us with more then Egyptian bondage, scoff At the sighs and groans which the Holy Ghost indites in us,
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You haue heard of much good, but what you haue heard doth not yet amount to a Prerogatiue, that appeares in these words, aboue all people. When we haue good things that are not common to others, especially if it be better then they haue any,
You have herd of much good, but what you have herd does not yet amount to a Prerogative, that appears in these words, above all people. When we have good things that Are not Common to Others, especially if it be better then they have any,
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therefore when Gods reuiues it vnto Abraham, hee made it but particular, and Israel only was his Inheritance, In Iuda was God knowne, his Name was great in Israel;
Therefore when God's revives it unto Abraham, he made it but particular, and Israel only was his Inheritance, In Iuda was God known, his Name was great in Israel;
and iudgements, so righteous as all this Law that I set before you this day? And the Psalmist, God sheweth his word vnto Iacob, his Statutes and Iudgements vnto Israel, he hath not dealt so with any Nation, &c. This is often repeated by Moses, Deut. 10. but especially Chapter 32. Seeing then God doth compare one Nation vnto all people,
and Judgments, so righteous as all this Law that I Set before you this day? And the Psalmist, God shows his word unto Iacob, his Statutes and Judgments unto Israel, he hath not dealt so with any nation, etc. This is often repeated by Moses, Deuteronomy 10. but especially Chapter 32. Seeing then God does compare one nation unto all people,
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Surely in worldly things we thinke so, for what is he that hath any gist or good which others haue not, who doth not esteeme it as much for the rarenesse,
Surely in worldly things we think so, for what is he that hath any gist or good which Others have not, who does not esteem it as much for the rareness,
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surely the Church was wont to doe so, Pone me vt signaculum, saith the Spouse, Set mee as a Seale vpon thy arme, and in her Plea, Populus tuus omnes nos; Wee are thine, enen the sheepe of thy pasture.
surely the Church was wont to do so, Pone me vt signaculum, Says the Spouse, Set me as a Seal upon thy arm, and in her Plea, Populus Thy omnes nos; we Are thine, enen the sheep of thy pasture.
Put now together the Greatnesse of the Good, which God offers with the Singularitie of the fauour, which God vouchsafeth Israel, and they will yeild vs a definition of the Church;
Put now together the Greatness of the Good, which God offers with the Singularity of the favour, which God vouchsafeth Israel, and they will yield us a definition of the Church;
That which God offers is a Prerogatiue, and such a Prerogatiue as is Gracious, I gather it first out of Vos, Deut 7 yee, yee shall bee vnto mee a peculiar treasure, &c. And who are yee? neither the most, nor the best of people;
That which God offers is a Prerogative, and such a Prerogative as is Gracious, I gather it First out of Vos, Deuteronomy 7 ye, ye shall be unto me a peculiar treasure, etc. And who Are ye? neither the most, nor the best of people;
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and therefore God biddeth them looke vnto his free loue the cause of their deliuerance, Et dare non dignis res mage digna Deo, the lesse worth there appeares in the receiuer, the more grace doth there shine from the giuer.
and Therefore God bids them look unto his free love the cause of their deliverance, Et Dare non dignis Rest mage Digna God, the less worth there appears in the receiver, the more grace does there shine from the giver.
What shall we say then vnto these things? Surely as God hath little cause, by reason of our vilenesse, to ioy that wee are His: so wee haue great cause, by reason of our happinesse, to ioy that God is ours; who would be ambitious after any woddly thing, that may be partaker of this gracious prerogatiue?
What shall we say then unto these things? Surely as God hath little cause, by reason of our vileness, to joy that we Are His: so we have great cause, by reason of our happiness, to joy that God is ours; who would be ambitious After any woddly thing, that may be partaker of this gracious prerogative?
It is true that these words were spoken to Israel; and therefore the Iewes at this day count all Nations slaues beside themselues, appropriating vnto themselues this Prerogatiue;
It is true that these words were spoken to Israel; and Therefore the Iewes At this day count all nations slaves beside themselves, appropriating unto themselves this Prerogative;
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Saint Peter applies this very text vnto Christians, and the foure and twentie Elders confesse thus vnto Christ, Thou hast redeemed vs to God, by thy bloud, out of enerie kindred and tongue,
Saint Peter Applies this very text unto Christians, and the foure and twentie Elders confess thus unto christ, Thou hast redeemed us to God, by thy blood, out of enerie kindred and tongue,
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God may say to vs, as Iacob said to Reuben for his sinne, Non excelles, thou shalt bee disinherited, Gnammi, may become Lo-Gnammi, they are Gods people, may cease to bee his people.
God may say to us, as Iacob said to Reuben for his sin, Non excelles, thou shalt be disinherited, Gnawing, may become Log-nammi, they Are God's people, may cease to be his people.
LEt vs all pray for, and God grant vnto vs all, such a beginning of this gracious Prerogatiue in this life, that we may haue the full consummation thereof, with all the Saints departed, in the life to come, Amen.
LEt us all pray for, and God grant unto us all, such a beginning of this gracious Prerogative in this life, that we may have the full consummation thereof, with all the Saints departed, in the life to come, Amen.
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IN the first message which from mount Sinai, God sent by Moses vnto Israel, I haue told you heretofore that there are contained two remarkable points, the first sheweth what God requires, the second what God offers. I told you then also, that the Text leadeth me to consider these two points,
IN the First message which from mount Sinai, God sent by Moses unto Israel, I have told you heretofore that there Are contained two remarkable points, the First shows what God requires, the second what God offers. I told you then also, that the Text leads me to Consider these two points,
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first seuerally, then ioyntly; I haue already considered them seuerally; I haue shewed you what they meane; it remaineth that I now consider them ioyntly, that I shew you how they depend one vpon the other.
First severally, then jointly; I have already considered them severally; I have showed you what they mean; it remains that I now Consider them jointly, that I show you how they depend one upon the other.
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And this Obseruation I draw from the reference of these two particles, If and Then, If yee shall obey my voice, &c. Then yee shall be vnto me, &c. But to deale more distinctly.
And this Observation I draw from the Referente of these two particles, If and Then, If ye shall obey my voice, etc. Then ye shall be unto me, etc. But to deal more distinctly.
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that will be euident if wee compare them as they are laid downe in the Text, Yee shall be vnto me a peculiar treasure aboue all people, a Kingdome of Priests,
that will be evident if we compare them as they Are laid down in the Text, Ye shall be unto me a peculiar treasure above all people, a Kingdom of Priests,
And backe againe, Our Hope must keepe in heart, both our Faith and Charitie, for he that is thus resolued that he shall bee Gods peculiar treasure, a King to him,
And back again, Our Hope must keep in heart, both our Faith and Charity, for he that is thus resolved that he shall be God's peculiar treasure, a King to him,
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These are the particulars wherewith I will endeauour, God willing, to order and quicken yours and mine owne faith, hope, and charitie, I pray God wee may all so listen to them,
These Are the particulars wherewith I will endeavour, God willing, to order and quicken yours and mine own faith, hope, and charity, I pray God we may all so listen to them,
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Absolute are all those prophecies of the Messias to come, and the worke of Redemption foretold and presigured in the Old Testament, whereof in the New we read the full accomplishment;
Absolute Are all those prophecies of the Messias to come, and the work of Redemption foretold and presigured in the Old Testament, whereof in the New we read the full accomplishment;
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and of all these absolute promises, Gods saying in Esay is true, My counsell shall stand, and I will accomplish all my will, mauger all the infidelitie of man,
and of all these absolute promises, God's saying in Isaiah is true, My counsel shall stand, and I will accomplish all my will, maugre all the infidelity of man,
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and the machinations of Satan, without great absurditie, yea impietie cannot these promises bee conceiued to depend on the will of any ereature, Angell, or man.
and the machinations of Satan, without great absurdity, yea impiety cannot these promises be conceived to depend on the will of any ereature, Angel, or man.
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Conditionall promises are those which concerne particular persons, or states, participation of Christ, incorporation into the Church, fruition of crernall life;
Conditional promises Are those which concern particular Persons, or states, participation of christ, incorporation into the Church, fruition of crernall life;
In conceiuing the mysterie of our Redemption, we must obserue a double method of God, the one according to which he resolu'd on it, the other according to which he was pleased to communicate it.
In conceiving the mystery of our Redemption, we must observe a double method of God, the one according to which he resolved on it, the other according to which he was pleased to communicate it.
and he made choice of, and proportioned such meanes, as in his wisedome, might seeme fitest to compasse this End. If we denie this, we make Gods prouidence more indiscreete,
and he made choice of, and proportioned such means, as in his Wisdom, might seem Fittest to compass this End. If we deny this, we make God's providence more indiscreet,
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euen so doth God, setting men in time on the way to their saluation, wherevpon he was eternally resolued, lead them first to the meanes, without which it is not his pleasure they should euer come vnto their happie End. These two methods must not be confounded, the method of publishing the Gospell, with the method of Gods making the first Decree thereof;
even so does God, setting men in time on the Way to their salvation, whereupon he was eternally resolved, led them First to the means, without which it is not his pleasure they should ever come unto their happy End. These two methods must not be confounded, the method of publishing the Gospel, with the method of God's making the First decree thereof;
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The ground of the errour of both, as the learned may perceiue in ripping vp their discourses, is the confounding of these different Decrees and Methods,
The ground of the error of both, as the learned may perceive in ripping up their discourses, is the confounding of these different Decrees and Methods,
so likewise are they taught, that by their suerties they haue vowed to renounce the diuell and all his workes, the pompe and vanities of this wicked world, to beleeue the Articles of the Creed, and keepe Gods holy Commandements.
so likewise Are they taught, that by their sureties they have vowed to renounce the Devil and all his works, the pomp and vanities of this wicked world, to believe the Articles of the Creed, and keep God's holy commandments.
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but we in our conditioning with God, may not desire ought of God, which he hath not first promised (for no Creature may carue to himselfe, hee must be contented with that which God will vouchsafe him) and whatsoeuer he offers vnto vs, is such as whereunto we haue otherwise no right.
but we in our conditioning with God, may not desire ought of God, which he hath not First promised (for no Creature may carve to himself, he must be contented with that which God will vouchsafe him) and whatsoever he offers unto us, is such as whereunto we have otherwise no right.
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Yea so impotently are we giuen to spirituall fornication, that though God graciously wooe Vs, yet gracelesly we reiect him. Thereis no remedie then but the condition which God requires on our part, must remaine vnperformed,
Yea so impotently Are we given to spiritual fornication, that though God graciously woo Us, yet gracelessly we reject him. There is no remedy then but the condition which God requires on our part, must remain unperformed,
He biddeth vs keepe his Couenant and loue him, but Charitie is a fruit of the Spirit, and this fire must be kindled from heauen, God must circumcise our hearts,
He bids us keep his Covenant and love him, but Charity is a fruit of the Spirit, and this fire must be kindled from heaven, God must circumcise our hearts,
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Dat non tantum nouas reuelationes, s•d & bonas voluntates, for no man can come to the Sonne except the Father draw him, Ex nolente faciens volentem, as saith Saint Austin.
That non Tantum nouas Revelations, s•d & bonas Voluntates, for no man can come to the Son except the Father draw him, Ex nolente Faciens volentem, as Says Saint Austin.
how foully were they ouer-reacht by the Serpent? How shamefully did they plunge themselues in sinne in the full integritie of their nature? And if they could stand so little in the fulnesse of grace,
how foully were they overreached by the Serpent? How shamefully did they plunge themselves in sin in the full integrity of their nature? And if they could stand so little in the fullness of grace,
how little shall we bee able to stand that come so short of their their measure? Least therefore we make no vse of our abilitie, God must be pleased to doe for vs, that which he was not pleased to doe for them hee must in compassion of our frailtie, either keepe off temptations,
how little shall we be able to stand that come so short of their their measure? lest Therefore we make no use of our ability, God must be pleased to do for us, that which he was not pleased to do for them he must in compassion of our frailty, either keep off temptations,
hee is long-suffering toward vs, and giueth vs space to repent and returne to our good God, which is alwayes ready to receiue vs vnto grace, and to pardon our offences.
he is long-suffering towards us, and gives us Molle to Repent and return to our good God, which is always ready to receive us unto grace, and to pardon our offences.
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Yea, that which the kindest Land lord vseth not to doe, God out of his goodnesse doth supply vs with those helpes, whereby wee may recouer againe his fauour;
Yea, that which the Kindest Land lord uses not to do, God out of his Goodness does supply us with those helps, whereby we may recover again his favour;
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and indeed this is a great hight of grace, that hee that beginnineth this good worke in vs will perfect it to the day of the Lord, that wee are thus preserued by the power of God,
and indeed this is a great hight of grace, that he that beginnineth this good work in us will perfect it to the day of the Lord, that we Are thus preserved by the power of God,
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What shall wee say then to these things? Seeing that God by grace is Alpha and Omega, the beginning and the end, the author and the finisher of the performance of the condition required;
What shall we say then to these things? Seeing that God by grace is Alpha and Omega, the beginning and the end, the author and the finisher of the performance of the condition required;
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The first shall bee this, when wee receiue these commands from God, Heare my voyce, keepe my Couenant, let vs humbly pray with Saint Austin, Da domine quod iubes,
The First shall be this, when we receive these commands from God, Hear my voice, keep my Covenant, let us humbly pray with Saint Austin, Dam domine quod iubes,
Or rather, if you will let vs pray as the Church teacheth vs when wee heare the ten Commandements, Lord haue mercie vpon vs and encline outr hearts to keepe thy Law.
Or rather, if you will let us pray as the Church Teaches us when we hear the ten commandments, Lord have mercy upon us and incline outr hearts to keep thy Law.
The second admonition let vs take from Saint Peter, Brethren giue all diligence, by the practice of Christian vertues, to make your calling and election sure;
The second admonition let us take from Saint Peter, Brothers give all diligence, by the practice of Christian Virtues, to make your calling and election sure;
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It is true that so long as Concupiscence doth distemper our soule, these imployments at first are not so pleasing, they rellish as medicines to a sicke bodie.
It is true that so long as Concupiscence does distemper our soul, these employments At First Are not so pleasing, they relish as medicines to a sick body.
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And if you marke it well, this is no small difference betweene Vertue and Vice; wickednesse is sweete in the mouth, and a man hideth it vnder his tongue;
And if you mark it well, this is no small difference between Virtue and Vice; wickedness is sweet in the Mouth, and a man Hideth it under his tongue;
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but with vertue it is cleane otherwise, the first time wee enter thereupon is the harshest time, the longer wee are acquainted, the better friends shall we be, Put thy feet (saith the sonne of Syracke) into wisdomes fetters,
but with virtue it is clean otherwise, the First time we enter thereupon is the harshest time, the longer we Are acquainted, the better Friends shall we be, Put thy feet (Says the son of Syracuse) into wisdoms fetters,
and thy necke into her chaine, bow downe thy shoulder and beare her, and be not grieued with her bonds, Vers. 28, 29. for at last thou shalt find rest,
and thy neck into her chain, bow down thy shoulder and bear her, and be not grieved with her bonds, Vers. 28, 29. for At last thou shalt find rest,
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in regard of the fauour of a Soueraigne that vouchsafeth him to bee his Fauourite? Of what worth is our loue of God, which is our Soueraigne Good, in regard of Gods loue of vs, which haue in vs no louelinesse at all? Nay, marke;
in regard of the favour of a Sovereign that vouchsafeth him to be his Favourite? Of what worth is our love of God, which is our Sovereign Good, in regard of God's love of us, which have in us no loveliness At all? Nay, mark;
it biddeth vs tender our selues vnto him, and what are we but as earthen vessels? and what doth hee with vs? hee maketh vs vessels of gold, the peculiar treasure of the King of Heauen.
it bids us tender our selves unto him, and what Are we but as earthen vessels? and what does he with us? he makes us vessels of gold, the peculiar treasure of the King of Heaven.
wee must heare his voice, keepe his Couenant, these are markes of obedience, but thereupon we shall be Kings, and Priests, those are markes of authoritie.
we must hear his voice, keep his Covenant, these Are marks of Obedience, but thereupon we shall be Kings, and Priests, those Are marks of Authority.
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A man would haue thought that it had beene mercie enough in God, in such a strange fashion to deliuer Israel out of Egypt, to take such sharpe vengeance vpon their enemies, to promise the Israelites that they should not bee subiect to the plagues of Egypt, and that hee would bring them into a good land, a land flowing with milke and honie;
A man would have Thought that it had been mercy enough in God, in such a strange fashion to deliver Israel out of Egypt, to take such sharp vengeance upon their enemies, to promise the Israelites that they should not be Subject to the plagues of Egypt, and that he would bring them into a good land, a land flowing with milk and honey;
Let the World or the Deuill, or our owne flesh sollicit vs, how attentiue, how credulous are we? how willingly doe we suffer our selues to bee deceiued, to bee robbed by them? but when God speaketh to vs whose word is truth, who counselleth nothing but for our eternall good,
Let the World or the devil, or our own Flesh solicit us, how attentive, how credulous Are we? how willingly do we suffer our selves to be deceived, to be robbed by them? but when God speaks to us whose word is truth, who counselleth nothing but for our Eternal good,
how heauie eared are we, shall I say? nay, how rebellious? Christ may complaine, I haue laboured in vaine, I haue spent my strength in vaine, Esay 49. all the day long haue I stretched out my hands to an vnbeleiuing, and a gainesaying nation.
how heavy eared Are we, shall I say? nay, how rebellious? christ may complain, I have laboured in vain, I have spent my strength in vain, Isaiah 49. all the day long have I stretched out my hands to an unbelieving, and a gainsaying Nation.
but rather then wee will not haue our will to doe our selues mischiefe, we will hire them that shall rob vs. God in Ezekiel obserueth it in the resemblance of the Israelues to a strange kind of Harlot,
but rather then we will not have our will to do our selves mischief, we will hire them that shall rob us God in Ezekielem observeth it in the resemblance of the Israelues to a strange kind of Harlot,
and prodigally to bestow vpon them the blessings which shee had receiued from God, that with them shee might commit spirituall fornication against God;
and prodigally to bestow upon them the blessings which she had received from God, that with them she might commit spiritual fornication against God;
but this will not make a man Gods peculiar treasure; but the limiting of our pietie to his voice, and performing his Couenant; for naturally men vanish in their discourse, and NONLATINALPHABET doth not please God.
but this will not make a man God's peculiar treasure; but the limiting of our piety to his voice, and performing his Covenant; for naturally men vanish in their discourse, and does not please God.
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But withall obserue, that Faith and Charitie both goe before Hope; for wee must heare Gods voice, and keepe his Couenant, before wee can looke to be his peculiar treasure, which is the matter of our Hope,
But withal observe, that Faith and Charity both go before Hope; for we must hear God's voice, and keep his Covenant, before we can look to be his peculiar treasure, which is the matter of our Hope,
how should a man hope for good from him whom he doth not belieue? and Sine charitate, spes non habet inuitamentum, hee should not hope, that doth not loue;
how should a man hope for good from him whom he does not believe? and Sine charitate, spes non habet inuitamentum, he should not hope, that does not love;
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Quaenam spes hypocritae, what hope hath the hypocrite? Seeing then that vice can bee no ground of hope, it is not without cause that Saint Paul in his two Apologies which he maketh for himselfe, the one to the High Priest, Acts 24. the other to Agrippa, Acts 26. layeth for the foundation of his hope, his care to keepe a good conscience;
Quaenam spes Hypocrites, what hope hath the hypocrite? Seeing then that vice can be no ground of hope, it is not without cause that Saint Paul in his two Apologies which he makes for himself, the one to the High Priest, Acts 24. the other to Agrippa, Acts 26. Layeth for the Foundation of his hope, his care to keep a good conscience;
Hope, saith Clemens Alexandrinus, est sanguis sidei, it is the bloud of Faith, and you know what the Law saith, in sanguine anima, in the bloud is the life of that thing whose bloud it is;
Hope, Says Clemens Alexandrian, est sanguis sidei, it is the blood of Faith, and you know what the Law Says, in sanguine anima, in the blood is the life of that thing whose blood it is;
Christ for, Heb. 12.2. the ioy that was set before him endured the Crosse and despised the shame and Moses and the Prophets that forsooke their countrie, their kinred, their profit, their pleasure, were animated hereunto, by hauing an eye to the recompence of reward.
christ for, Hebrew 12.2. the joy that was Set before him endured the Cross and despised the shame and Moses and the prophets that forsook their country, their kindred, their profit, their pleasure, were animated hereunto, by having an eye to the recompense of reward.
Gregorie Nyssen hath a wittie conceit NONLATINALPHABET, Afflictions are but the flowres of eternall felicitie, wee must them willingly gather the flowres for the fruits sake.
Gregory Nyssen hath a witty conceit, Afflictions Are but the flowers of Eternal felicity, we must them willingly gather the flowers for the fruits sake.
I trust in God, why say yee then to my soule, flie hence as a bird to the mountaines, giueth vs a good obseruation, Spes omnia componit, Hope calmeth all things, he falleth vpon diuers particulars which dishearten men from the seruice of God, banishment into a Wildernesse, who will bee disquieted with it, that hopeth that God will accompanie him there? Dreadfull Armies besieging vs, what need we feare seeing our Hope is confident that hee that is with vs is mightier then they that are against vs? the racke and threatning vs, torture the foresight of our Crowne will make vs senselesse of our most bitter Crosse.
I trust in God, why say ye then to my soul, fly hence as a bird to the Mountains, gives us a good observation, Spes omnia componit, Hope calmeth all things, he falls upon diverse particulars which dishearten men from the service of God, banishment into a Wilderness, who will be disquieted with it, that Hopes that God will accompany him there? Dreadful Armies besieging us, what need we Fear seeing our Hope is confident that he that is with us is Mightier then they that Are against us? the rack and threatening us, torture the foresight of our Crown will make us senseless of our most bitter Cross.
In a word, No man euer trusted in God, and was confounded, he that buildeth vpon this principle, whatsoeuer hee suffereth for God will neuer bee disheartned.
In a word, No man ever trusted in God, and was confounded, he that builds upon this principle, whatsoever he suffers for God will never be disheartened.
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but the Hope which must support both Faith and Charitie, it must be a resolute hope of this plentifull reward that is promised in my Text, of the gracious prerogatiues of the Church;
but the Hope which must support both Faith and Charity, it must be a resolute hope of this plentiful reward that is promised in my Text, of the gracious prerogatives of the Church;
That which God offers in reward of that which hee requires, doth (as in the last Sermon I told you) amount to as much as Ius primogeniturae, the Birth-right of Gods first-borne.
That which God offers in reward of that which he requires, does (as in the last Sermon I told you) amount to as much as Just primogeniturae, the Birthright of God's firstborn.
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and we, if we neglect the hope of so great saluation offered vs, in refusing the condition which God requires of vs, shall weepe and sue in vaine, with those wretches in the Gospel,
and we, if we neglect the hope of so great salvation offered us, in refusing the condition which God requires of us, shall weep and sue in vain, with those wretches in the Gospel,
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And all the people answered together and said, All that the Lord hath spoken we will doe, &c. ON the two Verses immediately going before, we heard of a gracious message which God by Moses sent vnto Israel;
And all the people answered together and said, All that the Lord hath spoken we will do, etc. ON the two Verses immediately going before, we herd of a gracious message which God by Moses sent unto Israel;
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They that make it are the Congregation, the People answered and said. And in them wee find here two commendable things, Vnanimitie and Alacritie. Vnanimitie, for they ioyned together in the answere, All the people answered and said.
They that make it Are the Congregation, the People answered and said. And in them we find Here two commendable things, Unanimity and Alacrity. Unanimity, for they joined together in the answer, All the people answered and said.
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presume of their abilitie, and presume of the extent of their abilitie. For what say they? Faciemus, we will doe that which God commandeth, yea Faciemus omnia, we will doe all that which God commandeth.
presume of their ability, and presume of the extent of their ability. For what say they? We will make, we will do that which God commands, yea We will make omnia, we will do all that which God commands.
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I pray God we may all so heare, as to imitate, that when God sendeth a gracious message vnto vs, wee may returne no worse answere then Israel doth vnto God.
I pray God we may all so hear, as to imitate, that when God sends a gracious message unto us, we may return no Worse answer then Israel does unto God.
But the Elders when they note Gouernours are in this booke vnderstood two manner of wayes, Elders by birth, and Elders by choice. Elders by birth, such were all the first Gouernours in the world; as Parents in their families;
But the Elders when they note Governors Are in this book understood two manner of ways, Elders by birth, and Elders by choice. Elders by birth, such were all the First Governors in the world; as Parents in their families;
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and the grauitie of their carriage, must be such as be seemeth, the ancientest of the people. So haue the very Heathen conceiued, as may be gathered out of the Lacedaemonian NONLATINALPHABET, the Roman Senatus, both of them assemblies of ancient men, ancient not so much for their yeares, as for their good parts.
and the gravity of their carriage, must be such as be seems, the Ancientest of the people. So have the very Heathen conceived, as may be gathered out of the Lacedaemonian, the Roman Senatus, both of them assemblies of ancient men, ancient not so much for their Years, as for their good parts.
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The rather because there can bee no shrewder prognostication of a States or a Churches downefall then the degenerating of those Elders into youngsters, whether in Head or Heart, whether greene witted, or inordinately affected.
The rather Because there can be no shrewder prognostication of a States or a Churches downfall then the degenerating of those Elders into youngsters, whither in Head or Heart, whither green witted, or inordinately affected.
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and a rabble of strangers that accōpanied them) as, I say, in great Armies, the General calleth the vndercommanders and acquaints them with his pleasure, that by them it may be made knowne to their seuerall companies:
and a rabble of Strangers that accompanied them) as, I say, in great Armies, the General calls the vndercommanders and acquaints them with his pleasure, that by them it may be made known to their several companies:
euen so dealeth Moses, what by himselfe he could not doe, he is faine to doe by these Elders, by them he reporteth the message vnto all the Congregation of Israel.
even so deals Moses, what by himself he could not do, he is feign to do by these Elders, by them he Reporteth the message unto all the Congregation of Israel.
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And in the old Testament Micheas the Prophet, when the messenger of Ahab would haue had him doe as the other Prophets did, that is, speake pleasingly to the King;
And in the old Testament Micheas the Prophet, when the Messenger of Ahab would have had him doe as the other prophets did, that is, speak pleasingly to the King;
Nay Balaam, though otherwise hee loued the wages of iniquitie, yet did hee answere Balaks messengers, though Balak would giue me his house full of gold,
Nay balaam, though otherwise he loved the wages of iniquity, yet did he answer Balaks messengers, though Balak would give me his house full of gold,
From these good Rules, and these good precedents they that are honoured to bee Gods messengers must learne, that it beseemes Referendaries to keepe themselues to their instructions,
From these good Rules, and these good precedents they that Are honoured to be God's messengers must Learn, that it beseems Referendaries to keep themselves to their instructions,
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First, That which God required; Secondly, That which God offred. Moses that did deliueral Gods Cōmandements deliuered both these branches, he informed them of their dutie, aswell as of Gods mercy,
First, That which God required; Secondly, That which God offered. Moses that did deliueral God's commandments Delivered both these branches, he informed them of their duty, aswell as of God's mercy,
and Catechismes, and the booke of our Deuotion, our publike Lyturgie, and finally, the Homilies which are appointed to be read vnto the people, refute this slander.
and Catechisms, and the book of our Devotion, our public Liturgy, and finally, the Homilies which Are appointed to be read unto the people, refute this slander.
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Here first we meete with a strange phrase, for can words bee laid before mens faces? you would expect that the Text should haue said, Moses spake that which God commanded in the eares of the people, and here wee find their eares turned into eyes. When the Holy Ghost meaneth euidence of speech, it vseth to expresse it in such significant tearmes.
Here First we meet with a strange phrase, for can words be laid before men's faces? you would expect that the Text should have said, Moses spoke that which God commanded in the ears of the people, and Here we find their ears turned into eyes. When the Holy Ghost means evidence of speech, it uses to express it in such significant terms.
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Saint Paul telling the Galathians of his perspicuous preaching the Gospell vnto them, saith, that Iesus Christ was described in their sight, and crucified before them.
Saint Paul telling the Galatians of his perspicuous preaching the Gospel unto them, Says, that Iesus christ was described in their sighed, and Crucified before them.
Although the Holy Ghost doe speake to some in Parables, that in hearing they may heare and not vnderstand, (which he doth in punishment of their contempt of euident truth which hath beene laid before them, because as the Prouerbe is, Pearles are not to bee cast vnto swine,
Although the Holy Ghost do speak to Some in Parables, that in hearing they may hear and not understand, (which he does in punishment of their contempt of evident truth which hath been laid before them, Because as the Proverb is, Pearls Are not to be cast unto Swine,
nor holy things vnto dogs:) yet to those that heare with a reuerent and an obedient eare, Datum est nosse mysteria regnicoelorum, the Parables are vnfolded, the mysteries of the Kingdome of heauen are laid before their face.
nor holy things unto Dogs:) yet to those that hear with a reverent and an obedient ear, Datum est nosse Mysteries regnicoelorum, the Parables Are unfolded, the Mysteres of the Kingdom of heaven Are laid before their face.
But there are many Illustrations and Amplifications of either of these, Typicall, Mysticall, darke and hard to be vnderstood, which the people cannot vnderstand without an Interpreter, ea, which the Interpreter himselfe cannot vnderstand without manifold helpe, helpe of Deuotion that Gods Spirit may inlighten him,
But there Are many Illustrations and Amplifications of either of these, Typical, Mystical, dark and hard to be understood, which the people cannot understand without an Interpreter, ea, which the Interpreter himself cannot understand without manifold help, help of Devotion that God's Spirit may inlighten him,
And for this purpose did Moses and the Prophets, Christ and his Apostles, and the Fathers of the Primitiue Church commend vnto the people the reading of the Scriptures.
And for this purpose did Moses and the prophets, christ and his Apostles, and the Father's of the Primitive Church commend unto the people the reading of the Scriptures.
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But doe not you remember that the Message was deliuered to the Elders? why then doe the People answere? Surely because the Elders receiued it to deliuer it to the people,
But do not you Remember that the Message was Delivered to the Elders? why then do the People answer? Surely Because the Elders received it to deliver it to the people,
and therefore not only the Elders but the people also were to make an answere. Some are of opinion that the Elders were the representatiue bodie of all the people,
and Therefore not only the Elders but the people also were to make an answer. some Are of opinion that the Elders were the representative body of all the people,
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Which conceit the Romanists wrest so farre, as therupon to make the tenents of the Elders of the Church, the ground of the peoples faith, to which purpose they also abuse the maxime of Cyprian, Ecclesia est in Episcopo, The Church subsisteth in the Bishop;
Which conceit the Romanists wrest so Far, as thereupon to make the tenants of the Elders of the Church, the ground of the peoples faith, to which purpose they also abuse the maxim of Cyprian, Ecclesia est in Bishop, The Church subsisteth in the Bishop;
But the reason why the people are said to answere to that message, which is said to haue beene deliuered to the Elders, will better bee declared by another simily taken from an Armie.
But the reason why the people Are said to answer to that message, which is said to have been Delivered to the Elders, will better be declared by Another simily taken from an Army.
In the Old Testament children of eight dayes old when they were circumcised and receiued the seale of God, had their Sureties that vndertooke for them that they should stand to the Couenant.
In the Old Testament children of eight days old when they were circumcised and received the seal of God, had their Sureties that undertook for them that they should stand to the Covenant.
So in the New Testament, when children were baptized they anciently had (as appeares by the ancient Lyturgie) and so now they are required to haue Sureties that vow in their name.
So in the New Testament, when children were baptised they anciently had (as appears by the ancient Liturgy) and so now they Are required to have Sureties that Voelli in their name.
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and that they cannot vnburden themselues of it vpon their Elders, and therefore of purpose the Holy Ghost nameth not the Elders but the people, when it specifieth the Answerers.
and that they cannot unburden themselves of it upon their Elders, and Therefore of purpose the Holy Ghost names not the Elders but the people, when it specifieth the Answerers.
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God in his Couenant, as the Ministers haue authoritie to promulge it, comprehendeth all, wee are to preach the Gospel to all, and tender the Sacraments to all, 〈 ◊ 〉 2. v 4. all must heare, all must receiue, God will haue all men saued and come to the knowledge of his truth.
God in his Covenant, as the Ministers have Authority to promulge it, comprehendeth all, we Are to preach the Gospel to all, and tender the Sacraments to all, 〈 ◊ 〉 2. v 4. all must hear, all must receive, God will have all men saved and come to the knowledge of his truth.
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And betweene those that consent there is not that vnanimitie as is to be wished, some hold of Paul, some of Apollo, some of Cephas; The East Church against the West,
And between those that consent there is not that unanimity as is to be wished, Some hold of Paul, Some of Apollo, Some of Cephas; The East Church against the West,
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I would wee could all learne Vnanimitie of these Israelites, and that with one heart and voice wee would make the same restipulation vnto God which here they did.
I would we could all Learn Unanimity of these Israelites, and that with one heart and voice we would make the same restipulation unto God which Here they did.
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Besides their Vnanimitie, there is in them a commendable Alacritie. For they did not only answere all, but they did answere all at once; All the people answered together.
Beside their Unanimity, there is in them a commendable Alacrity. For they did not only answer all, but they did answer all At once; All the people answered together.
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Whereas therefore they might priuately haue exprest their consents, and they do it openly, it is a plaine argument of their Alacritie But were not this,
Whereas Therefore they might privately have expressed their consents, and they do it openly, it is a plain argument of their Alacrity But were not this,
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Now these so answered, as that no precedencie of voice could be distinguished, and while euery one did striue to speake first, all their voices made vp but one first voice.
Now these so answered, as that no precedency of voice could be distinguished, and while every one did strive to speak First, all their voices made up but one First voice.
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The like shall you find in Exod. 24. in Esdras, and in the Booke of Chronicles when the people come to professe their readines to stand to Gods Couenant.
The like shall you find in Exod 24. in Ezra, and in the Book of Chronicles when the people come to profess their readiness to stand to God's Covenant.
And in this case the old Prouerbe is true, Bis dat qui c•tò dat, I will interpret it by those words of Christ in the Gospel, the Kingdome of Heauen suffereth violence, and the violent take it.
And in this case the old Proverb is true, Bis that qui c•tò that, I will interpret it by those words of christ in the Gospel, the Kingdom of Heaven suffers violence, and the violent take it.
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The Answere doth containe their Acceptance, they promise that they will stand to the Couenant which was represented to them by Moses. Neither had they receiued the Law except they had first had a disposition to be commanded.
The Answer does contain their Acceptance, they promise that they will stand to the Covenant which was represented to them by Moses. Neither had they received the Law except they had First had a disposition to be commanded.
and a Coniugall Couenant is knit by loue, both parties consent with a readie minde. God inquires after his former gifts in vs for our capacitie of more.
and a Conjugal Covenant is knit by love, both parties consent with a ready mind. God inquires After his former Gifts in us for our capacity of more.
Yea, the nearer God draweth vs vnto him, the more in our doing will he haue vs like vnto himselfe, hee will haue vs not only to doe well, but to doe it willingly. Whereupon will follow two things;
Yea, the nearer God draws us unto him, the more in our doing will he have us like unto himself, he will have us not only to do well, but to do it willingly. Whereupon will follow two things;
You must call to mind that in the message sent them, there were two parts, the one shewed what God required of them, the other what he offered to them.
You must call to mind that in the message sent them, there were two parts, the one showed what God required of them, the other what he offered to them.
And indeed the stipulation of our dutie, must bee absolute and not conditionall, (though Gods promise to vs, bee conditionall and not absolute.) And why? we owe our dutie to God absolutely,
And indeed the stipulation of our duty, must be absolute and not conditional, (though God's promise to us, be conditional and not absolute.) And why? we owe our duty to God absolutely,
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it may beseeme vs rather assuredly to expect, then vnmannerly to capitulate for that which God doth promise: so deale children with their Parents, Subiects with their Soueraignes;
it may beseem us rather assuredly to expect, then unmannerly to capitulate for that which God does promise: so deal children with their Parents, Subjects with their Sovereigns;
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and remember God of it also in our Prayers, after the example of the Patriarch Iacob. But if wee bee silent wee doe in godly humilitie insinuate that we hold our selues vnworthy of it,
and Remember God of it also in our Prayers, After the Exampl of the Patriarch Iacob. But if we be silent we do in godly humility insinuate that we hold our selves unworthy of it,
And indeed this is true Pietie not to carue out our owne obedience, but to let God carue it out, we must absolutely captiuate our wits vnto his wisdome,
And indeed this is true Piety not to carve out our own Obedience, but to let God carve it out, we must absolutely captivate our wits unto his Wisdom,
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But I told you that if we looke vpon the words a second time, we shall find that there is ouer much confidence in them, we shall find that they doe presume.
But I told you that if we look upon the words a second time, we shall find that there is over much confidence in them, we shall find that they do presume.
They presume first of their Abilitie, faciemus, we doe not thinke Gods commandements impossible, we will doe that which God commandeth, wee thinke wee may aduenture to promise so much.
They presume First of their Ability, We will make, we do not think God's Commandments impossible, we will do that which God commands, we think we may adventure to promise so much.
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how much more must we adde a condition when wee speake of those greater matters, those that concerne our spirituall life? here wee should adde, if Gods grace be sufficiently vouchsafed me,
how much more must we add a condition when we speak of those greater matters, those that concern our spiritual life? Here we should add, if God's grace be sufficiently vouchsafed me,
how much more commeth it of grace, and grace to be wondred at, that a man doth wholly and cheerefully deuote himselfe vnto the seruice of God? Therefore we must all remember that Item which Christ gaue to Saint Peter, a great vndertaker in this kind, the spirit is willing but the flesh is weake;
how much more comes it of grace, and grace to be wondered At, that a man does wholly and cheerfully devote himself unto the service of God? Therefore we must all Remember that Item which christ gave to Saint Peter, a great undertaker in this kind, the Spirit is willing but the Flesh is weak;
and imitate Saint Paul, a more modest vndertaker, who affirmeth of himselfe, I can doe all things, Phil. 4. but it is through Christ which strengthneth me.
and imitate Saint Paul, a more modest undertaker, who Affirmeth of himself, I can do all things, Philip 4. but it is through christ which strengtheneth me.
but see their confidence goeth farther, they presume of the extent of their Abilitie also, faciemus omnia, we will doe all that the Lord commandeth vs. Certainely if they will doe so much, they will doe more then euer any man did,
but see their confidence Goes farther, they presume of the extent of their Ability also, We will make omnia, we will do all that the Lord commands us Certainly if they will do so much, they will do more then ever any man did,
Touching the Affirmatiue I will say no more then that which Saint Bernard obserued, that whereas in our Charitie thereis Affectus and Actus, the Affection and the Action:
Touching the Affirmative I will say no more then that which Saint Bernard observed, that whereas in our Charity There is Affectus and Actus, the Affection and the Actium:
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and if the integritie of our affection be aboue the reach of this life, much more the integritie of our Action which flowes from the other, and is correspondent to it.
and if the integrity of our affection be above the reach of this life, much more the integrity of our Actium which flows from the other, and is correspondent to it.
Obserue then (that I may treade the steps of the Romanists and ouerthrow their conceite of Morall perfection in this life, out of their owne principles, that in regard of the negatiue part of the commaundement, there is perfectio viatoris and comprehensoris. Perfectio comprehensoris the perfection of a man when hee commeth to heauen will bee this (saith Saint Austin) Non concupiscet, hee will not there couet at all, couet any thing against the prescript of Gods Law.
Observe then (that I may tread the steps of the Romanists and overthrow their conceit of Moral perfection in this life, out of their own principles, that in regard of the negative part of the Commandment, there is Perfection viatoris and comprehensoris. Perfection comprehensoris the perfection of a man when he comes to heaven will be this (Says Faint Austin) Non concupiscet, he will not there covet At all, covet any thing against the prescript of God's Law.
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But wee may not exspect to haue that perfection in this life, because God is pleased euen in his best Children to continue here Luctam inter spiritum & carnem, a conflict betweene the flesh and the spirit.
But we may not expect to have that perfection in this life, Because God is pleased even in his best Children to continue Here Luctam inter spiritum & Carnem, a conflict between the Flesh and the Spirit.
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which is Saint Pauls conclusion vpon the conflict described, Rom. 7. and he shewes plainely that hee would haue it vnderstood of the New and Old mans Conflict, not of reason and sensualitie as the Arminians.
which is Saint Paul's conclusion upon the conflict described, Rom. 7. and he shows plainly that he would have it understood of the New and Old men Conflict, not of reason and sensuality as the Arminians.
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But in the warre, in a pitch't battaile, Singuli pugnant contra omnes, & omnes contra singulos, euerie man must take care of all his enemies that are in the field.
But in the war, in a pitched battle, Singuli pugnant contra omnes, & omnes contra singulos, every man must take care of all his enemies that Are in the field.
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A very hard taske, Pluribus intentus minor est ad singula sensus, saith the prouerb, and the more our strength is distracted by many, the lesse must it needs be against any one.
A very hard task, Pluribus intentus minor est ad singula sensus, Says the proverb, and the more our strength is distracted by many, the less must it needs be against any one.
Put the case I bestirre my selfe so well that I keepe the enemie out of both those inlets, he will giue mee a fall by my tongue, he will cast some firie Dart into that, it shall be set on fire of Hell (as Saint Iames speaketh) to slander, to blaspheme, to speake some idle or euill words.
Put the case I Bestir my self so well that I keep the enemy out of both those inlets, he will give me a fallen by my tongue, he will cast Some firy Dart into that, it shall be Set on fire of Hell (as Saint James speaks) to slander, to Blaspheme, to speak Some idle or evil words.
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For our selues hold secret intelligence with, and yeeld assistance to our ghostly enemies, we betray vnto them a propension that we haue to be conquered.
For our selves hold secret intelligence with, and yield assistance to our ghostly enemies, we betray unto them a propension that we have to be conquered.
and they goe vpon a good principle, shall I spare his bloud that will be euer ready to spill mine? Saul in sparing Agag, and Ahab who spared Benhadad were taxed,
and they go upon a good principle, shall I spare his blood that will be ever ready to spill mine? Saul in sparing Agag, and Ahab who spared Benhadad were taxed,
And by reason of this indulgence, euen when they are foyled, they are still in heart, still in hope to recouer the masterie, and bring vs vnder againe.
And by reason of this indulgence, even when they Are foiled, they Are still in heart, still in hope to recover the mastery, and bring us under again.
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By this time I doubt not but you conceiue that the Israelites in their answere were ouer confident, they presumed too much of their abilitie, especially of the extent thereof, they did not know what was impossible to the Law by reason of the flesh.
By this time I doubt not but you conceive that the Israelites in their answer were over confident, they presumed too much of their ability, especially of the extent thereof, they did not know what was impossible to the Law by reason of the Flesh.
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as what it would doe, and therefore vndertaketh euen beyond its strength. The father that seeth it, doth not so much dislike the vanitie of the attempt,
as what it would do, and Therefore undertaketh even beyond its strength. The father that sees it, does not so much dislike the vanity of the attempt,
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And in this sort did God take the answere of the Israelites, as it appeares in the speech which he made to Moses when he presented the like words vnto him;
And in this sort did God take the answer of the Israelites, as it appears in the speech which he made to Moses when he presented the like words unto him;
But to giue them to vnderstand that they vndertooke more then they were able to performe, God addeth a wish, O that there were such an heart in them, that they would feare mee and keepe my Commandements alwayes.
But to give them to understand that they undertook more then they were able to perform, God adds a wish, Oh that there were such an heart in them, that they would Fear me and keep my commandments always.
God foresaw that all this profession of the Israelites was in them but a flash of a temporarie faith, such as out of temptation appeares in most of vs. For if we be preuented with grace,
God foresaw that all this profession of the Israelites was in them but a flash of a temporary faith, such as out of temptation appears in most of us For if we be prevented with grace,
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Yea if we sit Iudges in other mens cases, and are not transported with preiudice and acceptance of the persons, we manifest this assent and inclination to the Law of God in generall, in our dooming of other men;
Yea if we fit Judges in other men's cases, and Are not transported with prejudice and acceptance of the Persons, we manifest this assent and inclination to the Law of God in general, in our dooming of other men;
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This answere did the Israelites make vnto the message that was sent from Mount Sinai, what answere then must wee make vnto the message that commeth to vs from Mount Sion? The yoke that Moses put vpon them was grave, an heauie yoke, the yoke that Christ putteth vpon vs is suave, an easie yoke.
This answer did the Israelites make unto the message that was sent from Mount Sinai, what answer then must we make unto the message that comes to us from Mount Sion? The yoke that Moses put upon them was grave, an heavy yoke, the yoke that christ putteth upon us is suave, an easy yoke.
it could not bee so commendable in them to vnder take beyond their abilitie, as it will bee shamefull in vs if wee come short of them in expressing our forwardnesse to obey God.
it could not be so commendable in them to under take beyond their ability, as it will be shameful in us if we come short of them in expressing our forwardness to obey God.
but that we oblige our selues chearefully to the Couenant of Grace, and penitently bewaile our manifold defects in obseruing our obligation? and that in our conflicts when wee are driuen to cry out, O wretch that I am, who shall deliuer mee, &c. wee answere, Thankes be to God through Iesus Christ our Lord?
but that we oblige our selves cheerfully to the Covenant of Grace, and penitently bewail our manifold defects in observing our obligation? and that in our conflicts when we Are driven to cry out, Oh wretch that I am, who shall deliver me, etc. we answer, Thanks be to God through Iesus christ our Lord?
I conclude all with that passage in the Psalme, Lord, thou hast commanded that we should keepe thy precepts diligently, and let Dauids wish bee euery one of ours, Oh that my wayes were made so direct that I might keepe thy Statutes.
I conclude all with that passage in the Psalm, Lord, thou hast commanded that we should keep thy Precepts diligently, and let David wish be every one of ours, O that my ways were made so Direct that I might keep thy Statutes.
This preparation is first ordered; then the parties being orderly prepared doe meet each other. The order for Gods preparation is set downe in this verse;
This preparation is First ordered; then the parties being orderly prepared doe meet each other. The order for God's preparation is Set down in this verse;
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Touching Gods preparation we must obserue, first, that hee will vouchsafe his presence at this great worke, I come to thee; Secondly, touching Gods presence, the Text will teach vs the Manner and the End. The Manner is such as beseemeth the person, and fitteth the businesse; as it beseemeth the person,
Touching God's preparation we must observe, First, that he will vouchsafe his presence At this great work, I come to thee; Secondly, touching God's presence, the Text will teach us the Manner and the End. The Manner is such as beseems the person, and fits the business; as it beseems the person,
and mysterie, the countenance which God vouchsafeth Moses is remarkeable, and remarkeable is that disposition towards Moses, which God requires in Israel.
and mystery, the countenance which God vouchsafeth Moses is remarkable, and remarkable is that disposition towards Moses, which God requires in Israel.
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I come. God vouchsafeth his presence at the worke, and is this strange? Must this haue a Loe put vpon it? Is it strange for God to doe that which hee cannot chuse but doe? For hee filleth heauen and earth, heauen is his throne, the earth is his footstoole;
I come. God vouchsafeth his presence At the work, and is this strange? Must this have a Lo put upon it? Is it strange for God to do that which he cannot choose but do? For he fills heaven and earth, heaven is his throne, the earth is his footstool;
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reade the 139 Psalme, and see whether a man can be any where without the presence of God, Hee beareth vp all things by the word of his power, saith the Apostle,
read the 139 Psalm, and see whither a man can be any where without the presence of God, He bears up all things by the word of his power, Says the Apostle,
therefore the Chaldie Paraphrase insteed of the Hebrew I come, saith fitly to this purpose, I will appeare; and because God doth not alwayes appeare to men alike,
Therefore the Chaldea paraphrase instead of the Hebrew I come, Says fitly to this purpose, I will appear; and Because God does not always appear to men alike,
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therefore when hee doth more notably appeare vnto them, hee is said to come. Touching the varietie of Gods appearing or manifesting himselfe to the world, take a similitude from the Sunne.
Therefore when he does more notably appear unto them, he is said to come. Touching the variety of God's appearing or manifesting himself to the world, take a similitude from the Sun.
some haue more then the daylight, they haue also the Sunshining light, which shining light of the Sunne is not in all places where the day light of it is;
Some have more then the daylight, they have also the Sunshining Light, which shining Light of the Sun is not in all places where the day Light of it is;
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finally the Sunne is manifest in the heauens in his full strength, for the very body is present there, which none can endure but the Starres, which become glorious bodies, by that speciall presence of the Sunne amongst them:
finally the Sun is manifest in the heavens in his full strength, for the very body is present there, which none can endure but the Stars, which become glorious bodies, by that special presence of the Sun among them:
vnto some by the workes of his generall prouidence, of which manifestation Saint Paul speaketh when he saith, God left not himselfe without witnesse to all nations in that he did good,
unto Some by the works of his general providence, of which manifestation Saint Paul speaks when he Says, God left not himself without witness to all Nations in that he did good,
and gaue vs raine from heauen, and fruitfull seasons filling our hearts with food and gladnesse, This manifestation of God is like the daylight, it is common to all, it is an vniuersall grace, The eies of all things looke vp vnto thee, O Lord,
and gave us rain from heaven, and fruitful seasons filling our hearts with food and gladness, This manifestation of God is like the daylight, it is Common to all, it is an universal grace, The eyes of all things look up unto thee, Oh Lord,
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There is a second manifestation and that is peculiar but to some, it is like the Sunne-shine, it is that manifestation which God vouchsafeth his Church, of which Esay speaketh, Arise, shine, Chap 60. for thy light is come,
There is a second manifestation and that is peculiar but to Some, it is like the Sunshine, it is that manifestation which God vouchsafeth his Church, of which Isaiah speaks, Arise, shine, Chap 60. for thy Light is come,
The third and last manifestation is that which God maketh of himselfe in heauen, to the Angels and Saints, the cleerest and fullest whereof a creature is capable;
The third and last manifestation is that which God makes of himself in heaven, to the Angels and Saints, the Clearest and Fullest whereof a creature is capable;
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and those, which partake this presence of God, become thereby glorious Saints, more glorious then the starres which receiue their resplendent lustre from the aspect which they haue to the Sunnes bodie.
and those, which partake this presence of God, become thereby glorious Saints, more glorious then the Stars which receive their resplendent lustre from the aspect which they have to the Suns body.
The manifestation that we haue to doe withall, is of the second sort, it is not so cleare as that which the Saints enioy in heauen, it is not so darke as that which is common to the world,
The manifestation that we have to do withal, is of the second sort, it is not so clear as that which the Saints enjoy in heaven, it is not so dark as that which is Common to the world,
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for after that the guiding Cloud once rested on the Tabernade, we heare no more of any Cloud vpon Mount Sinai, neither did Moses after that ascend vnto Mount Sinai, but God deliuered his minde vnto him in the Tabernacle where the Cloud then rested;
for After that the guiding Cloud once rested on the Tabernade, we hear no more of any Cloud upon Mount Sinai, neither did Moses After that ascend unto Mount Sinai, but God Delivered his mind unto him in the Tabernacle where the Cloud then rested;
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and God promised to dwell amongst the people after the Tabernacle should be built, by bringing the Cloud and his glorie thither, which was accordingly performed (Exod. 40.34.) before that the people remooued from Mount Sinai, yet after that time wee reade of no other Cloud vpon Mount Sinai. Insteed then of coyning a new Cloud, obserue rather how by degrees God approched to his people;
and God promised to dwell among the people After the Tabernacle should be built, by bringing the Cloud and his glory thither, which was accordingly performed (Exod 40.34.) before that the people removed from Mount Sinai, yet After that time we read of no other Cloud upon Mount Sinai. Instead then of coining a new Cloud, observe rather how by Degrees God approached to his people;
and came neerer vnto them, he descended to the top of Mount Sinai. Afterward when they had yet better exprest their affection to entertaine God by building the Tabernacle, God vouchsafed to come lower to them, he chose to reside in the midst of their Campe.
and Come nearer unto them, he descended to the top of Mount Sinai. Afterwards when they had yet better expressed their affection to entertain God by building the Tabernacle, God vouchsafed to come lower to them, he chosen to reside in the midst of their Camp.
I now come to speake distinctly of the manner. I told you that the manner of Gods appearance was first maiesticall, because in the thicke Cloud, in this Cloud, that you may see the maiestie of God, obserue first that God was in it,
I now come to speak distinctly of the manner. I told you that the manner of God's appearance was First majestical, Because in the thick Cloud, in this Cloud, that you may see the majesty of God, observe First that God was in it,
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for there was the Angell of God, that Angell in whom is Gods Name, so we reade, Exod. 23. verse 21. and who is called Gods presence, Exod. 33. verse 14, 15. so that the Cloud was Gods chaire of State,
for there was the Angel of God, that Angel in whom is God's Name, so we read, Exod 23. verse 21. and who is called God's presence, Exod 33. verse 14, 15. so that the Cloud was God's chair of State,
And as God was in the Cloud, so was the Cloud enuironed with an host of heauenly Courtiers, becomming the maiestie of such a King, learne it out of the sixtie eight Psalme, The Chariots of God are twentie thousand,
And as God was in the Cloud, so was the Cloud environed with an host of heavenly Courtiers, becoming the majesty of such a King, Learn it out of the sixtie eight Psalm, The Chariots of God Are twentie thousand,
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The Israelites confessed as much, Deut. 5.24. Behold, the Lord hath shewed vnto vs his glorie and his greatnesse, we haue heard his voice out of the midst of the fire.
The Israelites confessed as much, Deuteronomy 5.24. Behold, the Lord hath showed unto us his glory and his greatness, we have herd his voice out of the midst of the fire.
Mortall Kings neuer put on greater state then when they goe to their Parliaments, the reason that moueth them is the same that moued God, that men should feare to offend them whom they see armed with so great power,
Mortal Kings never put on greater state then when they go to their Parliaments, the reason that moves them is the same that moved God, that men should Fear to offend them whom they see armed with so great power,
Let our lesson be, Voluntas Dei non essentia quaerenda in hac vita, what God is, is a lesson for the life to come, in this life it is enough for vs to learne what Gods will is.
Let our Lesson be, Voluntas Dei non Essentia quaerenda in hac vita, what God is, is a Lesson for the life to come, in this life it is enough for us to Learn what God's will is.
and figures, there was a vaile cast ouer the Law, which was figured in the vaile wherewith Moses couered his face, 2. Cor. 3. So that though the Church in the Old Testament had much more knowledge then the rest of the world, (for they had sauing knowledge, as appeareth, Heb. 11.) Yet he that is least in the Kingdome of God, saith Christ, is greater then Iohn Baptist, notwithstanding that he was greater then any Prophet of the Old Testament.
and figures, there was a veil cast over the Law, which was figured in the veil wherewith Moses covered his face, 2. Cor. 3. So that though the Church in the Old Testament had much more knowledge then the rest of the world, (for they had Saving knowledge, as appears, Hebrew 11.) Yet he that is least in the Kingdom of God, Says christ, is greater then John Baptist, notwithstanding that he was greater then any Prophet of the Old Testament.
A third mysterie is the condition of the Law, which in Deuteronomic is called a fierie Law, very piercing, and very scorching, it enters farre in searching of a mans conscience;
A third mystery is the condition of the Law, which in Deuteronomic is called a fiery Law, very piercing, and very scorching, it enters Far in searching of a men conscience;
As the Law is piercing because fierie, so is it scorching also, it vexeth and tormenteth their consciences whom it findeth guiltie, it is a burden too heauie for the best of vs to beare, Acts 15. Saint Austine obserues well, Breuis differentia Legis & Euangelij timor & amor, although both these affections beseeme both Testaments,
As the Law is piercing Because fiery, so is it scorching also, it vexes and torments their Consciences whom it finds guilty, it is a burden too heavy for the best of us to bear, Acts 15. Saint Augustine observes well, Breuis differentia Legis & Evangelist timor & amor, although both these affections beseem both Testaments,
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We haue not (saith Saint Paul) receiued the spirit of bondage to feare, which was the state of man vnder the Old Testament, but we haue receiued the spirit of adoption whereby we cry Abba, Father, which is the libertie of the New Testament.
We have not (Says Faint Paul) received the Spirit of bondage to Fear, which was the state of man under the Old Testament, but we have received the Spirit of adoption whereby we cry Abba, Father, which is the liberty of the New Testament.
The same Apostle resembleth the different conditions of the Church vnder the two Testaments to the different conditions of a child when he is in nonage,
The same Apostle resembles the different conditions of the Church under the two Testaments to the different conditions of a child when he is in nonage,
yet is he kept in awe and vnder a Pedagogue, but when he commeth to full age his Father affords him a more chearefull countenance, and more liberall maintenance:
yet is he kept in awe and under a Pedagogue, but when he comes to full age his Father affords him a more cheerful countenance, and more liberal maintenance:
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as the light of the fire signifieth that he is in some good sort manifested vnto vs, so doth the Cloud signifie that out knowledge is very imperfect, wee see but as through a glasse darkly:
as the Light of the fire signifies that he is in Some good sort manifested unto us, so does the Cloud signify that out knowledge is very imperfect, we see but as through a glass darkly:
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Moses was vpon the hill, the people in the bottome, now the Cloud came downe but to the top of the hill, not into the bottome, wherein there was no small grace done to the person of Moses: in the sight of all the people, God vouchsafed his presence only to him and not to the people.
Moses was upon the hill, the people in the bottom, now the Cloud Come down but to the top of the hill, not into the bottom, wherein there was no small grace done to the person of Moses: in the sighed of all the people, God vouchsafed his presence only to him and not to the people.
But that wee mistake not this grace which is done to Moses, and giue him more honour then hereby was by God intended towards him, we must obserue, that though here we find no mention of Gods speaking with the people,
But that we mistake not this grace which is done to Moses, and give him more honour then hereby was by God intended towards him, we must observe, that though Here we find no mention of God's speaking with the people,
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When here wee reade of Gods talking with Moses only, without any mention of Gods talking with the people, hereby the Holy Ghost intends to honour him with the Mediatour ship of the Old Testament:
When Here we read of God's talking with Moses only, without any mention of God's talking with the people, hereby the Holy Ghost intends to honour him with the Mediator ship of the Old Testament:
And out of both places compared together, it followeth that the Law was committed to Moses, to the end that the people might receiue it from him, not only as hee should deliuer it in the two Tables,
And out of both places compared together, it follows that the Law was committed to Moses, to the end that the people might receive it from him, not only as he should deliver it in the two Tables,
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And because they were to receiue Gods Law as he should report it, that they might be sure hee brought them nothing but that which hee receiued from God,
And Because they were to receive God's Law as he should report it, that they might be sure he brought them nothing but that which he received from God,
but if a Law be once knowne to be Gods pleasure, we readily submit, because we know he is NONLATINALPHABET and NONLATINALPHABET hee can neither deceiue nor bee deceiued,
but if a Law be once known to be God's pleasure, we readily submit, Because we know he is and he can neither deceive nor be deceived,
Vpon this principle those famous Lawgiuers amongst the Heathen did make it their first labour to perswade their people that they had familiar colloquies with some diuine power, by whom they were directed in their Law-giuing:
Upon this principle those famous Lawgivers among the Heathen did make it their First labour to persuade their people that they had familiar colloquies with Some divine power, by whom they were directed in their Lawgiving:
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But to the point, when God would establish the Canon both of the Old and New Testaments, by two demonstrations hee shewed that they came from him, the one of Miracle, the other of Oracle.
But to the point, when God would establish the Canon both of the Old and New Testaments, by two demonstrations he showed that they Come from him, the one of Miracle, the other of Oracle.
So did hee establish that which the Church receiued by Moses. First, hee gaue him power to worke many Miracles, which was a second proofe that he came from God,
So did he establish that which the Church received by Moses. First, he gave him power to work many Miracles, which was a second proof that he Come from God,
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for no man could doe what he did except God were with him, the very Magitians confessed so much, Digitus Dei est hic. Secondly, God not contented to giue him the power of Miracles,
for no man could do what he did except God were with him, the very Magicians confessed so much, Digitus Dei est hic. Secondly, God not contented to give him the power of Miracles,
because Magitians might, if not doe them, yet make shew of them, added also this second confirmation of Oracle, which putteth the other out of controuersie,
Because Magicians might, if not doe them, yet make show of them, added also this second confirmation of Oracle, which putteth the other out of controversy,
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besides the many Miracles which hee wrought, that Oracle was once and againe vttered from Heauen, This is my beloued Sonne in whom I am well pleased, heare him.
beside the many Miracles which he wrought, that Oracle was once and again uttered from Heaven, This is my Beloved Son in whom I am well pleased, hear him.
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But why did God grace Moses by speaking with him in the hearing of the people? Surely the end was, that they might beleeue him for ouer, that faith towards his person might be wrought in them.
But why did God grace Moses by speaking with him in the hearing of the people? Surely the end was, that they might believe him for over, that faith towards his person might be wrought in them.
as indeed the Israelites did not vnderstand many parts of the Law, yet neuer did they question them because they were deliuered by Moses, NONLATINALPHABET was enough to them, farther enquirie they made none.
as indeed the Israelites did not understand many parts of the Law, yet never did they question them Because they were Delivered by Moses, was enough to them, farther enquiry they made none.
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But how could Moses be beleeued for euer, seeing he is dead diuers thousands of yeares since? Surely Moses liueth in his Writings, hee that beleeueth them, beleeueth him.
But how could Moses be believed for ever, seeing he is dead diverse thousands of Years since? Surely Moses lives in his Writings, he that Believeth them, Believeth him.
The Prophets long after him, referre themselues to him in his Writings, Ad legem & testimonium, saith Esay, Remember the Law of Moses which I gaue him in Horeb, saith God, in Malachie. Thus also in the New Testament, Christ referreth to him, You beleeue in Moses;
The prophets long After him, refer themselves to him in his Writings, Ad legem & testimonium, Says Isaiah, remember the Law of Moses which I gave him in Horeb, Says God, in Malachi. Thus also in the New Testament, christ Refers to him, You believe in Moses;
YOu may remembe what I haue told you more then once, that there was a Preparation to goe before the Promulgation of the Law, a Preparation of God, and of the Israelites.
YOu may remembe what I have told you more then once, that there was a Preparation to go before the Promulgation of the Law, a Preparation of God, and of the Israelites.
The Scribes and Pharisees sit in Moses his chaire, And wee find the Iewes still couering their oppositions to Christ and his Apostles with pretence of their faith to Moses, Wee know that God spake to Moses, wee are Moses his Disciples. So deeply did this Oracle of God take roote in them, that through ignorance and misconceit, it became their stumbling blocke,
The Scribes and Pharisees fit in Moses his chair, And we find the Iewes still covering their oppositions to christ and his Apostles with pretence of their faith to Moses, we know that God spoke to Moses, we Are Moses his Disciples. So deeply did this Oracle of God take root in them, that through ignorance and misconceit, it became their stumbling block,
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I may not here forget to obserue vnto you a grosse errour of the Church of Rome. God spake once to Moses, saith my Text, in the hearing of the people, that the people should beleeue his words for euer, therefore the Canon of the the Law was to stand for an eternall truth.
I may not Here forget to observe unto you a gross error of the Church of Room. God spoke once to Moses, Says my Text, in the hearing of the people, that the people should believe his words for ever, Therefore the Canon of the the Law was to stand for an Eternal truth.
and consequently nothing but that which hath beene alreadie proued by Miracle and Oracle; an• that which hath beene once thus proued is to bee beleeued for euer.
and consequently nothing but that which hath been already proved by Miracle and Oracle; an• that which hath been once thus proved is to be believed for ever.
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The last note which I gaue on my Text is, that it hath a word which biddeth vs marke diligently all the points thereof, marke what Gods comming is, in what sort hee doth manifest himselfe vnto vs;
The last note which I gave on my Text is, that it hath a word which bids us mark diligently all the points thereof, mark what God's coming is, in what sort he does manifest himself unto us;
finally, marke, that whom God employeth in his seruice, he vouchsafeth honour to their persons, that his Word may passe with more weight from their mouthes.
finally, mark, that whom God employeth in his service, he vouchsafeth honour to their Persons, that his Word may pass with more weight from their mouths.
ANd God grant that by the Ministerie of man our faith in God may so increase, that at Christs second comming our faith may end in a beatificall Vision,
ANd God grant that by the Ministry of man our faith in God may so increase, that At Christ second coming our faith may end in a beatifical Vision,
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This branch of the Order doth prescribe, First, their Puritie, and Secondly, their Modestie. Their Puritie (whereof only at this time) is deliuered in those words which now I haue read vnto you.
This branch of the Order does prescribe, First, their Purity, and Secondly, their Modesty. Their Purity (whereof only At this time) is Delivered in those words which now I have read unto you.
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the Gouernour is Moses, he must sanctifie; his Charge are the Israelites; but they are diuided into the People and the Priest; (you must supply the Priest out of Verse the 22.) both these must be prepared.
the Governor is Moses, he must sanctify; his Charge Are the Israelites; but they Are divided into the People and the Priest; (you must supply the Priest out of Verse the 22.) both these must be prepared.
and wee were by times or by turnes to intend no lesse our Heauenly then our worldly vocation, the things of a better no lesse then the things of this present life.
and we were by times or by turns to intend no less our Heavenly then our worldly vocation, the things of a better no less then the things of this present life.
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for sin cleaueth vnto our nature, we are conceiued and borne therein: Not only those that are without the Church, whom Saint Paul describeth, Rom. 1. but also those that are within the Church, whom hee describeth in the third of that Epistle.
for since cleaveth unto our nature, we Are conceived and born therein: Not only those that Are without the Church, whom Saint Paul Describeth, Rom. 1. but also those that Are within the Church, whom he Describeth in the third of that Epistle.
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Neither doth sinne only defile vs, but by vs it defileth all other creatures, Concupiscence is a contagious thing, Contactu omnia foedo inquinat, what it toucheth it staineth;
Neither does sin only defile us, but by us it Defileth all other creatures, Concupiscence is a contagious thing, Contactu omnia foedo inquinat, what it touches it stains;
So that NONLATINALPHABET are synonyma; the common thing, or things vnseparated, the things of this life that are not hallowed are all impure. Wherefore to sanctifie now is not only to change our imployment,
So that Are synonyma; the Common thing, or things unseparated, the things of this life that Are not hallowed Are all impure. Wherefore to sanctify now is not only to change our employment,
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first, the separation of sinne from them, in the washing of their Garments; Secondly the seperation of their employment from the world, in not comming to their Wiues;
First, the separation of sin from them, in the washing of their Garments; Secondly the separation of their employment from the world, in not coming to their Wives;
Saint Austin giueth this good rule to guide vs in vnderstanding them, Humana Consuetudo verbis, Diuina potentia etiam rebus loquitur, It is vsuall with men to expresse their meaning in words, God hath moreouer another language, sutable to his power, hee speaketh by things, by corporall things to let the Israelites vnderstand spirituall;
Saint Austin gives this good Rule to guide us in understanding them, Humana Consuetudo verbis, Divine potentia etiam rebus loquitur, It is usual with men to express their meaning in words, God hath moreover Another language, suitable to his power, he speaks by things, by corporal things to let the Israelites understand spiritual;
but according vnto that whereunto it was ordained of God, so Sacrifices were to be considered, not as beasts or birds, &c. but as Types of Christ that was to die for the sinne of the world:
but according unto that whereunto it was ordained of God, so Sacrifices were to be considered, not as beasts or Birds, etc. but as Types of christ that was to die for the sin of the world:
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Thirdly, man can onely performe the Corporall or outward part of the ceremonie, the inward and spirituall can be done onely by the speciall grace of God;
Thirdly, man can only perform the Corporal or outward part of the ceremony, the inward and spiritual can be done only by the special grace of God;
These rules being considered in generall, must also discreetly bee distinguished according to the maine parts of Religion, which are two, NONLATINALPHABET, that wherein God doth exhibite ought vnto vs,
These rules being considered in general, must also discreetly be distinguished according to the main parts of Religion, which Are two,, that wherein God does exhibit ought unto us,
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In all the Purifications of Moses Law, washing of Clothes was alwayes one, as you may find in the Booke of Leuiticus, where those Lawes are set together;
In all the Purifications of Moses Law, washing of Clothes was always one, as you may find in the Book of Leviticus, where those Laws Are Set together;
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one of the ceremonies practised, was the shifting of Garments, which shifting implieth washing, because it was a putting off the soule to put on the cleane;
one of the ceremonies practised, was the shifting of Garments, which shifting Implies washing, Because it was a putting off the soul to put on the clean;
but also by the Holy Ghost, who speaking of the losse thereof, saith, that thereby wee become Naked; and the recouerie of that Image is the buying of rayment from Christ;
but also by the Holy Ghost, who speaking of the loss thereof, Says, that thereby we become Naked; and the recovery of that Image is the buying of raiment from christ;
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the phrases of putting on Christ, Reue. 3.18. putting on the new man, putting on the Armour of light, allude hereunto, and if you marke it well, our originall righteousnesse resembled a Garment in three things.
the phrases of putting on christ, Reue. 3.18. putting on the new man, putting on the Armour of Light, allude hereunto, and if you mark it well, our original righteousness resembled a Garment in three things.
We haue not now to do with the wanting or loosing of our garment, onely let me tell you, that Christ speaketh of some that thinke they are clothed when they are •aked;
We have not now to do with the wanting or losing of our garment, only let me tell you, that christ speaks of Some that think they Are clothed when they Are •aked;
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the baptized person had a cleane white garment put vpon him with these words, Take this White garment and keepe it vnspotted vntill thou be presented before the tribunall of Christ.
the baptised person had a clean white garment put upon him with these words, Take this White garment and keep it unspotted until thou be presented before the tribunal of christ.
But that which Christ said vnto the Church of Sardis, Thou hast a few Names which haue not defiled their garments, was spoken but comparatiuely of them,
But that which christ said unto the Church of Sardis, Thou hast a few Names which have not defiled their garments, was spoken but comparatively of them,
for who doth not defile himselfe more or lesse, and staine his innocencie? Yea and that more wayes then one? and that too in a high degree? And the ground of this Commandement is,
for who does not defile himself more or less, and stain his innocence? Yea and that more ways then one? and that too in a high degree? And the ground of this Commandment is,
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wherefore leauing them to wrangle, wee will hold with Saint Austin, That if all the Saints in the world (during their militancie) had beene assembled, their common confession would be this,
Wherefore leaving them to wrangle, we will hold with Saint Austin, That if all the Saints in the world (during their Militancy) had been assembled, their Common Confessi would be this,
And Theoderet noteth well vpon this place, that When God biddeth them wash their garments timorem illis ingerit, religiosiores { que } reddit, ex his enim colligebant magis expurgandam animam.
And Theoderet notes well upon this place, that When God bids them wash their garments timorem illis ingerit, religiosiores { que } Render, ex his enim colligebant magis expurgandam animam.
Except happily wee may say, that the Garment also is defiled, because spotted with the flesh, and so there is in this phrase a touch at the contagion of sinne;
Except happily we may say, that the Garment also is defiled, Because spotted with the Flesh, and so there is in this phrase a touch At the contagion of sin;
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though they haue often occasion to scoure out the staines which their Regeneration contracteth, yet they doe not shift it, it shall abide the same for euer, bettered in qualitie, but neuer altered in substance.
though they have often occasion to scour out the stains which their Regeneration contracteth, yet they do not shift it, it shall abide the same for ever, bettered in quality, but never altered in substance.
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Saint Paul doth exhort vs, to keepe our vessels (that is our bodies) in honour, and not in the lusts of concupiscence, that is, not for to accompanie strumpets, which we cannot doe but we shall betray our selues to bee subiect to dishonourable affections;
Saint Paul does exhort us, to keep our vessels (that is our bodies) in honour, and not in the Lustiest of concupiscence, that is, not for to accompany strumpets, which we cannot do but we shall betray our selves to be Subject to dishonourable affections;
so Saint Paul calleth them NONLATINALPHABET in opposition to mariage which is honourable in all; This honourable state of mariage doth Saint Paul make a branch of Holinesse.
so Saint Paul calls them in opposition to marriage which is honourable in all; This honourable state of marriage does Saint Paul make a branch of Holiness.
yet the Accessory which from our Concupiscence commeth to the vse thereof maketh some thing cleaue thereunto which may make vs vnfit to come immediatly from the vse thereof to giue our attendance vpon God;
yet the Accessory which from our Concupiscence comes to the use thereof makes Some thing cleave thereunto which may make us unfit to come immediately from the use thereof to give our attendance upon God;
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which is intimated in the Ceremoniall Law deliuered, Leuit. 15. besides, the presence of carnall pleasure maketh vs not so readie to entertaine those pleasures that are spirituall.
which is intimated in the Ceremonial Law Delivered, Levites 15. beside, the presence of carnal pleasure makes us not so ready to entertain those pleasures that Are spiritual.
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These things a man may say, and say truly, that it is sit euery man should obserue Saint Pauls rule, by consent for a time, the man must for beare his wife,
These things a man may say, and say truly, that it is fit every man should observe Saint Paul's Rule, by consent for a time, the man must for bear his wife,
But there is an higher point which at this time concerned the Israelites, and that is, the day of their appearing before God was to be their espousall day, God was then to contract himselfe to them,
But there is an higher point which At this time concerned the Israelites, and that is, the day of their appearing before God was to be their espousal day, God was then to contract himself to them,
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it is then time, if euer, for a maried man to be as if he were not maried, to be as if he were an Angel, to shew that he hath no other loue but Christ, to shew that Christ is his beloued, as he is the beloued of Christ.
it is then time, if ever, for a married man to be as if he were not married, to be as if he were an Angel, to show that he hath no other love but christ, to show that christ is his Beloved, as he is the Beloved of christ.
for they should both ioyne, as in suspending their power each ouer the other, and each endeuour to please the other ▪ so in prouoking each the other to care for those things that belong vnto the Lord,
for they should both join, as in suspending their power each over the other, and each endeavour to please the other ▪ so in provoking each the other to care for those things that belong unto the Lord,
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and bee so farre from delighting in any thing that is vnlawfull, that we can willingly denie our selues those things, the vse whereof God hath otherwise,
and be so Far from delighting in any thing that is unlawful, that we can willingly deny our selves those things, the use whereof God hath otherwise,
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and at other times made lawfull for vs. Vrias would not keepe companie with his wife while the Arke was in the field, 2. Sam. 11. brutish is the Iewes conceit that thinke the Sabbath the fittest day to lie with their wiues;
and At other times made lawful for us Vrias would not keep company with his wife while the Ark was in the field, 2. Sam. 11. brutish is the Iewes conceit that think the Sabbath the Fittest day to lie with their wives;
But Moses did as yet sustaine two persons, hee was both King and Priest; for hee had not put off the Priesthood, seeing Aaron as yet was not consecrated.
But Moses did as yet sustain two Persons, he was both King and Priest; for he had not put off the Priesthood, seeing Aaron as yet was not consecrated.
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Some thinke that the name Priest is vsed in this Chapter by anticipation, and that Moses here informeth them how they were to sanctifie themselues after they were consecrated;
some think that the name Priest is used in this Chapter by anticipation, and that Moses Here Informeth them how they were to sanctify themselves After they were consecrated;
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But the Priests here meant were the first-borne, who were then the ordinary Priests, and the worke was presently to be done, it was not to stay till Aaron was consecrated.
But the Priests Here meant were the firstborn, who were then the ordinary Priests, and the work was presently to be done, it was not to stay till Aaron was consecrated.
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sinne is fearefull, as you may perceiue by Esay's, W•e is me, Chap. 6. and Saint Peters, Goe from me Master, Luke 6. reade Psal. 1. Luke 21. Esay 58. and Wisdome 5. it appeares there, that righteousnesse is confident in the presence of God and the enemies thereof.
sin is fearful, as you may perceive by Esay's, W•e is me, Chap. 6. and Saint Peter's, Go from me Master, Lycia 6. read Psalm 1. Lycia 21. Isaiah 58. and Wisdom 5. it appears there, that righteousness is confident in the presence of God and the enemies thereof.
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The first is the place, the place was the Tents, the ordinarie abode of the Israelites, thither Moses was sent, Goe to the people, and whether he was sent there is was to be done.
The First is the place, the place was the Tents, the ordinary Abided of the Israelites, thither Moses was sent, Go to the people, and whither he was sent there is was to be done.
in some cases it was but one day, in some seuen dayes, in some fortie dayes, in some eightie dayes, you may read it in Leuiticus, I will not now enquire into the reason of the varietie.
in Some cases it was but one day, in Some seuen days, in Some fortie days, in Some Eighty days, you may read it in Leviticus, I will not now inquire into the reason of the variety.
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If the women that were to be ioyned with the Kings of Persia were to be so many moneths a purifying, shall it bee much that wee take this time to be purified that must be ioyned with the King of Heauen? A time there was of purifying before all the Iewes Feasts, the Iewes prepare before they goe to their Synagogue, so doe the Turkes;
If the women that were to be joined with the Kings of Persiam were to be so many months a purifying, shall it be much that we take this time to be purified that must be joined with the King of Heaven? A time there was of purifying before all the Iewes Feasts, the Iewes prepare before they go to their Synagogue, so do the Turkes;
it was one of the Lawes of the twelue Tables, Deos castè adeunto, & procul hinc procul este profani, and sancta sanctè was the admonition giuen to the people in the Christian Churches:
it was one of the Laws of the twelue Tables, Gods castè adeunto, & procul hinc procul este profani, and sancta sanctè was the admonition given to the people in the Christian Churches:
the Fasts that went before all solemne Feasts, the forbidding of mariage for certaine time, (which some without cause except against (although we cannot denie that Dispensations are growne to an abuse) tend to this purpose.
the Fasts that went before all solemn Feasts, the forbidding of marriage for certain time, (which Some without cause except against (although we cannot deny that Dispensations Are grown to an abuse) tend to this purpose.
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And Saint Paul that would not haue the incestuous Corinthian swallowed vp of sorrow, by reason of an ouer-long Penance, doth bid man and wife for deuotion not to forbeare companie ouer-long, lest Satan tempt them.
And Saint Paul that would not have the incestuous Corinthian swallowed up of sorrow, by reason of an overlong Penance, does bid man and wife for devotion not to forbear company overlong, lest Satan tempt them.
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For God delighteth not in our separation from sinne and the world, except it be to remoue them as impediments, that so we may be capable of Him, his Spirit, his Word, and his Grace;
For God delights not in our separation from sin and the world, except it be to remove them as impediments, that so we may be capable of Him, his Spirit, his Word, and his Grace;
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The children of Israel borrowed of the Egyptians rich clothes when they went to sacrifice to God, Exod. 13. The prodigall child was not permitted to eate of the fat Calfe before hee was clothed with the chiefe Robe,
The children of Israel borrowed of the egyptians rich clothes when they went to sacrifice to God, Exod 13. The prodigal child was not permitted to eat of the fat Calf before he was clothed with the chief Robe,
You put on cleane linnen, your best clothes, and how often doe you looke in a glasse to see that all bee handsome before you shew your selues in the Church to your Neighbours;
You put on clean linen, your best clothes, and how often do you look in a glass to see that all be handsome before you show your selves in the Church to your Neighbours;
But remember that God that approueth this outward decencie, requireth the inward much more, he will haue you lift vp to him, not only cleane hands, but pure hands also;
But Remember that God that approveth this outward decency, requires the inward much more, he will have you lift up to him, not only clean hands, but pure hands also;
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And most Churches are full of such painted sepulchres. They are a generation cleane in their owne eyes, but not washed from that filthinesse. Prou. 30. I wish better to you, and I hope better of you.
And most Churches Are full of such painted sepulchres. They Are a generation clean in their own eyes, but not washed from that filthiness. Prou. 30. I wish better to you, and I hope better of you.
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Therefore I exhort you, I exhort my selfe in the words of the Prophet Esay, Goe out of her, expounded by the Apostle, 2. Cor. 7. or briefly in the words of the Apostle, Let vs clense our selues from all vncleannesse both of flesh and spirit, perfecting holinesse in the feare of God.
Therefore I exhort you, I exhort my self in the words of the Prophet Isaiah, Go out of her, expounded by the Apostle, 2. Cor. 7. or briefly in the words of the Apostle, Let us cleanse our selves from all uncleanness both of Flesh and Spirit, perfecting holiness in the Fear of God.
And that this exhortation may succeed with vs, no worse then Moses did with the Israelites (for they did as they were commanded, Verse 14. and obserued the first stipulation, Verse 5.) The very God of peace sanctifie vs throughout in spirit, soule,
And that this exhortation may succeed with us, no Worse then Moses did with the Israelites (for they did as they were commanded, Verse 14. and observed the First stipulation, Verse 5.) The very God of peace sanctify us throughout in Spirit, soul,
THat branch of Gods order, which prepared the Israelites •o receiue the Law, required their Puritie and their Modestie; I spake last of their Puritie, I come now to speake of their Modestie.
THat branch of God's order, which prepared the Israelites •o receive the Law, required their Purity and their Modesty; I spoke last of their Purity, I come now to speak of their Modesty.
The stricktnesse is great, for they might not transgresse the bounds set them either Cominùs, that is, at hand, by so much as touching the border, making the very first and least approach vnto it;
The stricktnesse is great, for they might not transgress the bounds Set them either Cominùs, that is, At hand, by so much as touching the border, making the very First and least approach unto it;
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He that Transgresseth must die that death without remission, Moriendo morietur, he shall certainely die, Non viuet, he shall not liue; both phrases are peremptorie;
He that Transgresseth must die that death without remission, Moriendo morietur, he shall Certainly die, Non Vivet, he shall not live; both phrases Are peremptory;
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you haue it in my Text, and you haue it againe and againe in the 21, 22, 23. and 24. verses: what God will haue carefully obeyed, of that he will haue vs often remembred. But our obedience is limited.
you have it in my Text, and you have it again and again in the 21, 22, 23. and 24. Verses: what God will have carefully obeyed, of that he will have us often remembered. But our Obedience is limited.
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When the Trumpet soundeth long, then the Israelites may goe vp into the Mount. You haue heard the particulars whereof I meane to intreate on this text;
When the Trumpet soundeth long, then the Israelites may go up into the Mount. You have herd the particulars whereof I mean to entreat on this text;
That we may learne and practice it, Let vs in the feare of God listen to that which I shall further say of these points briefly and in their order. The first is Moses charge.
That we may Learn and practice it, Let us in the Fear of God listen to that which I shall further say of these points briefly and in their order. The First is Moses charge.
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He must make a fence betweene the people and the Hill, set bounds round about the People, or as it is in the 23. verse, He must sanctifie the Mountaine, and make of it a Sanctuarie.
He must make a fence between the people and the Hill, Set bounds round about the People, or as it is in the 23. verse, He must sanctify the Mountain, and make of it a Sanctuary.
God therefore in pitie of our ignorance, and to hold in our vnrulinesse, hath appointed those that shall set vs our bounds; especially, in things indifferent, wherein presuming of lawfulnesse, few will haue an eye to expediences.
God Therefore in pity of our ignorance, and to hold in our unruliness, hath appointed those that shall Set us our bounds; especially, in things indifferent, wherein presuming of lawfulness, few will have an eye to expediences.
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What man that hath not put off a man, knoweth not that murder, adulterie, theft are sinnes? And yet what more common in mens liues? The commonnesse hath made it necessarie for all States to set bounds vnto their people in regard of these things.
What man that hath not put off a man, Knoweth not that murder, adultery, theft Are Sins? And yet what more Common in men's lives? The commonness hath made it necessary for all States to Set bounds unto their people in regard of these things.
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And if in regard of Ciuill, how much more of Ecclesiasticall things? Men are neuer more lawlesse then in those things wherein you would exspect that euery man should especially bee a Law vnto himselfe, that is in keeping his distance from God.
And if in regard of Civil, how much more of Ecclesiastical things? Men Are never more lawless then in those things wherein you would expect that every man should especially be a Law unto himself, that is in keeping his distance from God.
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And in a word this is a principall branch of Magistracie, to take away the common excuse of offenders, which is, Non putaram, I wist not that this was my dutie,
And in a word this is a principal branch of Magistracy, to take away the Common excuse of offenders, which is, Non putaram, I wist not that this was my duty,
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I will not here fall vpon the question which is much debated at this day, whether Magistrates may set bounds vnto the people in causes Ecclesiasticall as well as Ciuill.
I will not Here fallen upon the question which is much debated At this day, whither Magistrates may Set bounds unto the people in Causes Ecclesiastical as well as Civil.
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how much more must this be conceiued of the Inclosure of God, that Ground which he hath fenced vnto himselfe for a Sanctuarie? If it be a trespasse to breake through your neighbours fence,
how much more must this be conceived of the Enclosure of God, that Ground which he hath fenced unto himself for a Sanctuary? If it be a trespass to break through your neighbours fence,
how much more through the fence of God? This is Transgression indeed, it is indeed Peccatum, for that is quasi pecuatum, playing the vnruly sheepe that will not be kept within his penne,
how much more through the fence of God? This is Transgression indeed, it is indeed Peccatum, for that is quasi pecuatum, playing the unruly sheep that will not be kept within his pen,
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But God will not haue his people Sonnes of Belial, such as cannot indure his yoake, hee will not haue them like those insolent ones, that say, Let vs breake his bonds,
But God will not have his people Sons of Belial, such as cannot endure his yoke, he will not have them like those insolent ones, that say, Let us break his bonds,
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and cast his cords from vs. God hath giuen a Law to the sea, saying, Hitherto shalt thou come, and here thou shalt stay thy proud waues, and the Sea passeth not the bounds which God hath set it.
and cast his cords from us God hath given a Law to the sea, saying, Hitherto shalt thou come, and Here thou shalt stay thy proud waves, and the Sea passes not the bounds which God hath Set it.
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How much lesse should we presume, notwithstanding the swelling of our nature, and the impetuous affections thereof? God exspecteth we should checke the presumption of our nature.
How much less should we presume, notwithstanding the swelling of our nature, and the impetuous affections thereof? God Expects we should check the presumption of our nature.
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Curiositie in this kind hath beene the mother of Heresies, when men haue beene busily wittie in searching into, rather then belieuing of that profound Article of the Trinitie.
Curiosity in this kind hath been the mother of Heresies, when men have been busily witty in searching into, rather then believing of that profound Article of the Trinity.
Man that is not able to vnderstand his owne nature (Dauid confesseth such knowledge is too wonderfull for him) dreameth that hee can comprehend the nature of God.
Man that is not able to understand his own nature (David Confesses such knowledge is too wonderful for him) dreameth that he can comprehend the nature of God.
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Some ouer-studie themselues in the Booke of Gods prouidence, and would know more then is possible for man to conceiue of Gods counsell in Predestination, of the cooperation of grace in free-will, &c. Others climbe not so high but yet they goe to farre in determining the manner of the mysticall Vnion in the Sacrament,
some ouer-studie themselves in the Book of God's providence, and would know more then is possible for man to conceive of God's counsel in Predestination, of the cooperation of grace in freewill, etc. Others climb not so high but yet they go to Far in determining the manner of the mystical union in the Sacrament,
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It is too cleare, that what with the curious Cur Why of some, and quomodo How of others, there hath beene manifold passing the Bounds, climbing the Mount,
It is too clear, that what with the curious Cur Why of Some, and quomodo How of Others, there hath been manifold passing the Bounds, climbing the Mount,
so a bridle to restraine vs from that knowledge which is curious and presumptuous: wherefore blessed is that discretion which maketh vs wise vnto sobrietie.
so a bridle to restrain us from that knowledge which is curious and presumptuous: Wherefore blessed is that discretion which makes us wise unto sobriety.
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but in the 24. verse, wee find a distribution of these persons, there we sind that the Law is laid not onely vpon the People, but vpon the Priest also.
but in the 24. verse, we find a distribution of these Persons, there we sind that the Law is laid not only upon the People, but upon the Priest also.
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Not only the minor Cleargie (as the Rhemists mince it) but the maior too, they that are likely most to presume, were to haue a speciall Item. For the pride of our heart will carrievs aboue our selues when wee see that others are placed below;
Not only the minor Clergy (as the Rhemists mince it) but the mayor too, they that Are likely most to presume, were to have a special Item. For the pride of our heart will carrievs above our selves when we see that Others Are placed below;
within that was, Sanctum Sanctorum whereunto the High Priest only had accesse, and that but once a yeare, in reuerence of Gods maiestie sitting in the Cloud there vpon the Mercie Seate betweene the Cherubins.
within that was, Sanctum Sanctorum whereunto the High Priest only had access, and that but once a year, in Reverence of God's majesty sitting in the Cloud there upon the Mercy Seat between the Cherubim.
Looke what state God kept in the Tabernacle and Temple, the same he kept at this Hill, appointing vnto the Israelites seuerall stations, the multitude both of Priests and people haue their station allotted in this text.
Look what state God kept in the Tabernacle and Temple, the same he kept At this Hill, appointing unto the Israelites several stations, the multitude both of Priests and people have their station allotted in this text.
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Some might come nearer as Aaron, Nadab, and Abihu, and the seuentie Elders, but they are willed to worship afarre off; and Moses alone was to come neare the Lord,
some might come nearer as Aaron, Nadab, and Abihu, and the seuentie Elders, but they Are willed to worship afar off; and Moses alone was to come near the Lord,
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In this Chapter Moses and Aaron are called vp alone, and are excepted out of the prohibition, they may passe beyond others whom God calleth, and they only.
In this Chapter Moses and Aaron Are called up alone, and Are excepted out of the prohibition, they may pass beyond Others whom God calls, and they only.
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Our Sauiour Christ in the dayes of his humiliation kept the like state so farre as might stand with his forme of a seruant. For he did not conue•se so familiarly with the multitude, as with the seuentie Disciples;
Our Saviour christ in the days of his humiliation kept the like state so Far as might stand with his Form of a servant. For he did not conue•se so familiarly with the multitude, as with the seuentie Disciples;
nor with the twelue Apostles, as with the pillars of them, Peter, Iames, and Iohn, who only were admitted to bee priuie to the highest glorie that hee manifested on earth, which was his Transfiguration,
nor with the twelue Apostles, as with the pillars of them, Peter, James, and John, who only were admitted to be privy to the highest glory that he manifested on earth, which was his Transfiguration,
Yea, euen of these three he chose out one as the principall fauourite (Iohn) whose stile is the beloued Disciple, who at supper leaned on his bosome, whom Saint Peter himselfe vsed vnto Christ when he would be resolued, Who it was that should betray him? Finally, him he made the high soring and sharpe sighted Eagle;
Yea, even of these three he chosen out one as the principal favourite (John) whose style is the Beloved Disciple, who At supper leaned on his bosom, whom Saint Peter himself used unto christ when he would be resolved, Who it was that should betray him? Finally, him he made the high soaring and sharp sighted Eagl;
the beholder and penner of that Reuelation, which hath as many mysteries as words. God then who is an absolute Monarch will bee a free disposer of his fauours,
the beholder and penner of that Revelation, which hath as many Mysteres as words. God then who is an absolute Monarch will be a free disposer of his favours,
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Considering then the aptnesse of our nature to receiue, and forwardnesse to bring forth this euill fruit, God doth not without cause by Moses bid the Israelites take heed vnto themselues.
Considering then the aptness of our nature to receive, and forwardness to bring forth this evil fruit, God does not without cause by Moses bid the Israelites take heed unto themselves.
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Yea obserue it well, and you shall find, that whether wee keepe fasting dayes or feasting dayes, God will haue euen beasts to communicate in some sort in the Ceremoniall part of our pietie.
Yea observe it well, and you shall find, that whither we keep fasting days or feasting days, God will have even beasts to communicate in Some sort in the Ceremonial part of our piety.
In the solemne repentance of Niniue, not only the men but the beasts also are commanded by the King to bee kept from meate, to bee clothed with sackcloth.
In the solemn Repentance of Nineveh, not only the men but the beasts also Are commanded by the King to be kept from meat, to be clothed with Sackcloth.
as hereafter I shall shew you. God would haue them also to obserue his Feasts. And here we see that what prohibition God layeth vpon men, he layeth vpon beasts, neither may prophane holy ground.
as hereafter I shall show you. God would have them also to observe his Feasts. And Here we see that what prohibition God Layeth upon men, he Layeth upon beasts, neither may profane holy ground.
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And may ours doe that which theirs might not doe? May dogges tread in Gods Sanctuarie during the New Testament, which vnder the old Testament were not suffered to be so very dogges, that is, impudent creatures? It should seeme wee thinke they may;
And may ours do that which theirs might not do? May Dogs tread in God's Sanctuary during the New Testament, which under the old Testament were not suffered to be so very Dogs, that is, impudent creatures? It should seem we think they may;
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But if we be not, assure our selues, that not only Papists, but Iewes, Turkes and Infidels, will rise in Iudgement against vs, who indure no such brutish prophanenesse of holy places.
But if we be not, assure our selves, that not only Papists, but Iewes, Turkes and Infidels, will rise in Judgement against us, who endure no such brutish profaneness of holy places.
The Israelites must not transgresse their bounds, either Cominùs or Eminùs, at hand, or aloofe, by but touching so much as the border of the Mountaine, or gazing vpon that representation of Gods presence which was vpon the Mountaine.
The Israelites must not transgress their bounds, either Cominùs or Eminùs, At hand, or aloof, by but touching so much as the border of the Mountain, or gazing upon that representation of God's presence which was upon the Mountain.
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how much lesse into the presence of the King of Kings? If earthly maiestie is thought to bee vnderualued if it be made the obiect of a subiects eye, what disrespect is done vnto the glorie of God,
how much less into the presence of the King of Kings? If earthly majesty is Thought to be undervalved if it be made the Object of a Subjects eye, what disrespect is done unto the glory of God,
when they attend the presence of God, and in the most holy place the Cherubins were made with their eyes looking downe vnto the Mercie seate, not vpward to the Cloud, the Type of Gods presence.
when they attend the presence of God, and in the most holy place the Cherubim were made with their eyes looking down unto the Mercy seat, not upward to the Cloud, the Type of God's presence.
Whereunto Saint Peter alludeth, when he saith, that into the mysteries of the Gospel the Angels themselues desire NONLATINALPHABET, with bowed heads to peepe.
Whereunto Saint Peter alludeth, when he Says, that into the Mysteres of the Gospel the Angels themselves desire, with bowed Heads to peep.
how much modestie should there bee in our eyes that are but mortall men, most weake and wicked creatures? And if euer God may expect reuerence from vs, certainly then when he sitteth as it were in Parliament,
how much modesty should there be in our eyes that Are but Mortal men, most weak and wicked creatures? And if ever God may expect Reverence from us, Certainly then when he Sitteth as it were in Parliament,
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as in the twel•th of this Booke he tooke order lest the Israelites should eate leauen in the prohibited time, that they might haue no leauen in their houses:
as in the twel•th of this Book he took order lest the Israelites should eat leaven in the prohibited time, that they might have no leaven in their houses:
For it was but a Ceremonie to hold backe the foot, and withold the eye from that sacred place, the accesse whereunto was not in its owne nature vnlawfull,
For it was but a Ceremony to hold back the foot, and withhold the eye from that sacred place, the access whereunto was not in its own nature unlawful,
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But Gods Ceremonies containe Moralities, and we must not looke so much vpon the outward as the inward action, which of this Ceremonie was modest Reuerence, or reuerent Modestie.
But God's Ceremonies contain Moralities, and we must not look so much upon the outward as the inward actium, which of this Ceremony was modest reverence, or reverent Modesty.
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And this will stay your wondring when you reade the storie of Vzza in the second of Samuel, who was stricken dead when he offered to doe as he thought a good office, to stay the Arke when it was readie to fall:
And this will stay your wondering when you read the story of Uzza in the second of Samuel, who was stricken dead when he offered to do as he Thought a good office, to stay the Ark when it was ready to fallen:
nor the Bethshemites would neuer haue asked this question, Who is able to stand before this holy Lord God? when that more then fiftie thousand were slaine for looking into the Arke. For God had prouided, that the Le•ites that bare it should not come neere till the sonnes of Aaron had wrapt it in three or foure couerings,
nor the Beth-shemites would never have asked this question, Who is able to stand before this holy Lord God? when that more then fiftie thousand were slain for looking into the Ark. For God had provided, that the Le•ites that bore it should not come near till the Sons of Aaron had wrapped it in three or foure coverings,
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Finally, note that this doome is vnpardonable, the very phrase importeth as much Moriendo morietur, non viuet, these words note a peremptorinesse in the sentence.
Finally, note that this doom is unpardonable, the very phrase imports as much Moriendo morietur, non Vivet, these words note a peremptoriness in the sentence.
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We must take heed of corrupting the phrase, as Eue did, who when God told Adam, At what time thou shalt eate of the forbidden fruit, moriendo morieris, Thou shalt surely die;
We must take heed of corrupting the phrase, as Eve did, who when God told Adam, At what time thou shalt eat of the forbidden fruit, moriendo Morieris, Thou shalt surely die;
Neither only men but beasts also; you haue heard before they were forbidden to transgresse: so here you see, if they doe transgresse, they are doomed to die.
Neither only men but beasts also; you have herd before they were forbidden to transgress: so Here you see, if they do transgress, they Are doomed to die.
Man and beast must die, if they transgresse, die by the hands of the Israelites. But a malefactor may yet hope that the people will bee foolishly pitifull;
Man and beast must die, if they transgress, die by the hands of the Israelites. But a Malefactor may yet hope that the people will be foolishly pitiful;
at least great ones may thinke they may find as much fauour as Agag did at the hands of Saul. What then? shall they escape? shall Gods doome bee reuerst? it shall not bee reuerst, they shall not scape;
At least great ones may think they may find as much favour as Agag did At the hands of Saul. What then? shall they escape? shall God's doom be reversed? it shall not be reversed, they shall not escape;
And when it rusheth forth, it is like an ouerbearing flash of lightning which flieth not abroad without a fearefull clap of thunder, it terrifieth, and destroyeth together. But more of that hereafter.
And when it Rushes forth, it is like an overbearing flash of lightning which flies not abroad without a fearful clap of thunder, it terrifieth, and Destroyeth together. But more of that hereafter.
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God which is the ancient of dayes, and throughly acquainted with mans infirmitie, knowes that his forgetfulnesse, his vntowardlinesse, needeth be remembred, he must be vrged more then once;
God which is the ancient of days, and thoroughly acquainted with men infirmity, knows that his forgetfulness, his untowardliness, needs be remembered, he must be urged more then once;
This last agreeth better with the old Translations, the Septuagint and Chaldie, and the most iudicious Diuines pitch vpon it, and wee will follow them.
This last agreeth better with the old Translations, the septuagint and Chaldea, and the most judicious Divines pitch upon it, and we will follow them.
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Though I will not rashly define, whether the symbolicall presence of God left the Hill before it rested vpon the Tabernacle, which almost was a twelue moneth after. But this I note.
Though I will not rashly define, whither the symbolical presence of God left the Hill before it rested upon the Tabernacle, which almost was a twelue Monn After. But this I note.
Which I note the rather, because of the common superstition, especially of Papists, who continue a religious opinion and respect vnto the places which Christ frequented in the dayes of his flesh, and the Apostles after him;
Which I note the rather, Because of the Common Superstition, especially of Papists, who continue a religious opinion and respect unto the places which christ frequented in the days of his Flesh, and the Apostles After him;
And what can I say but bid vs Take heed to our selues? Let vs take heed of the sinne here forbidden, Let vs take heed of the punishment here threatned, Let vs bee as readie to obey, that I admonish not in vaine;
And what can I say but bid us Take heed to our selves? Let us take heed of the sin Here forbidden, Let us take heed of the punishment Here threatened, Let us be as ready to obey, that I admonish not in vain;
Modestie will teach vs, that bee we neuer so pure in our owne eyes, we are not so in Gods, The Heanens are not cleane in his sight, and Hee layeth folly to the Angels;
Modesty will teach us, that bee we never so pure in our own eyes, we Are not so in God's, The Heavens Are not clean in his sighed, and He Layeth folly to the Angels;
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Wherefore, Let vs neuer thinke our selues more worthy then God thinketh vs, yea, let vs acknowledge our selues vnworthy of the least grace that God doth doe vnto vs;
Wherefore, Let us never think our selves more worthy then God Thinketh us, yea, let us acknowledge our selves unworthy of the least grace that God does doe unto us;
WHen God and the Israelites were prepared in such manner, as at seuerall times I haue shewed you, God to deliuer, the Israelites to receiue the Law; then they met together.
WHen God and the Israelites were prepared in such manner, as At several times I have showed you, God to deliver, the Israelites to receive the Law; then they met together.
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This their meeting is the onely point in this Chapter that remaineth vnhandled, my purpose is (God willing) to dispatch it, at this time, that so hereafter I may come on to the next Chapter, which containeth the principall matter of my arrant.
This their meeting is the only point in this Chapter that remains unhandled, my purpose is (God willing) to dispatch it, At this time, that so hereafter I may come on to the next Chapter, which Containeth the principal matter of my arrant.
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The signification was full of dreadfull state, for the ha•bingers came before to prouide Gods place, Thunder, lightning, the cloud, the trumpet, &c. And these harbingers were very dreadfull;
The signification was full of dreadful state, for the ha•bingers Come before to provide God's place, Thunder, lightning, the cloud, the trumpet, etc. And these harbingers were very dreadful;
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so they made an answerable Impression in the Israelites, the Impression was hopefull feare. Feare; the Israelites quaked in their Tents, yea and Moses himselfe quaked vpon the way.
so they made an answerable Impression in the Israelites, the Impression was hopeful Fear. fear; the Israelites quaked in their Tents, yea and Moses himself quaked upon the Way.
Neither will you wonder that the reasonable Creatures did quake at such a presence, when you read in my text that the mountaine, the senslesse mountaine became (as it were) sensible at this foretast of Gods accesse vnto it, it trembled exceedingly. Such was the feare.
Neither will you wonder that the reasonable Creatures did quake At such a presence, when you read in my text that the mountain, the senseless mountain became (as it were) sensible At this foretaste of God's access unto it, it trembled exceedingly. Such was the Fear.
for notwithstanding it, they set out from their Tents, and came onto their standing to the foote of the Hill, the place where they were to attend Gods comming downe vpon the Mountaine,
for notwithstanding it, they Set out from their Tents, and Come onto their standing to the foot of the Hill, the place where they were to attend God's coming down upon the Mountain,
And you know it is good manners when vnequall persons meete, that the inferiour should waite for the comming of his superiour. The benignitie was this;
And you know it is good manners when unequal Persons meet, that the inferior should wait for the coming of his superior. The benignity was this;
God grant that we may so profit thereby, that whensoeuer God giueth any signification of his accesse to vs, we may bee affected with a religious feare toward him, that so keeping this manner by the helpe of our Mediatour, wee may giue him a blessed meeting.
God grant that we may so profit thereby, that whensoever God gives any signification of his access to us, we may be affected with a religious Fear towards him, that so keeping this manner by the help of our Mediator, we may give him a blessed meeting.
Now the moneths of the Iewes being Lunarie, and reckoned from one coniunction to another, in vulgar computations are reckoned to consist of thirtie dayes one with another,
Now the months of the Iewes being Lunary, and reckoned from one conjunction to Another, in Vulgar computations Are reckoned to consist of thirtie days one with Another,
And at that time in which God deliuered the Law vnto the redeemed Israelites, hee gaue the spirit, which is the life of the Law vnto the redeemed Christians.
And At that time in which God Delivered the Law unto the redeemed Israelites, he gave the Spirit, which is the life of the Law unto the redeemed Christians.
That spirit which is the finger of God to write the Law in the fleshly Tables of our hearts, which the I sraclites long before receiued written indeede with the finger of God,
That Spirit which is the finger of God to write the Law in the fleshly Tables of our hearts, which the I sraclites long before received written indeed with the finger of God,
Vnderstand me de NONLATINALPHABET of the formall administration of this first Couenant, which did containe onely NONLATINALPHABET (as the Apostle calleth it) mans Obligation, what dutie hee owed, what punishment he deserued.
Understand me de of the formal administration of this First Covenant, which did contain only (as the Apostle calls it) men Obligation, what duty he owed, what punishment he deserved.
And therefore doth the Apostle call it the ministrie of the letter, and of death, in opposition to the second Couenant which hee calleth the ministrie of the spirit and of life.
And Therefore does the Apostle call it the Ministry of the Letter, and of death, in opposition to the second Covenant which he calls the Ministry of the Spirit and of life.
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Mortall Princes come not to great assemblies, to Parliament, to the throne of Iudgement, to the ratifying of Leagues, but NONLATINALPHABET with a great deale of pompe.
Mortal Princes come not to great assemblies, to Parliament, to the throne of Judgement, to the ratifying of Leagues, but with a great deal of pomp.
and the attention of their eares is kept waking by such amazing of their eyes; and discreete Policie doth this way make them obedient beyond their vnderstanding.
and the attention of their ears is kept waking by such amazing of their eyes; and discreet Policy does this Way make them obedient beyond their understanding.
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God taketh the same course, and sheweth not himselfe vnto his people, but with much ceremonious Maiestie at this meeting, which did partake of these three kinds of assemblies.
God Takes the same course, and shows not himself unto his people, but with much ceremonious Majesty At this meeting, which did partake of these three Kinds of assemblies.
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I might lead you to behold this in his appearing to Abraham, when he entred into Couenant with him, where the thicke darknesse, the smoaking furnace, the fire goe before him;
I might led you to behold this in his appearing to Abraham, when he entered into Covenant with him, where the thick darkness, the smoking furnace, the fire go before him;
None so stately, so ample, as that which is described by Ezechiel, and Daniel, except happily that in the Reuelation. I omit many others, it is enough in these to let you see, that it was vsuall with God to shew himselfe in state, to send his harbingers before him.
None so stately, so ample, as that which is described by Ezechiel, and daniel, except happily that in the Revelation. I omit many Others, it is enough in these to let you see, that it was usual with God to show himself in state, to send his harbingers before him.
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Giue vnto the Lord, O yee mightie, giue vnto the Lord glorie and strength, giue vnto the Lord the glorie due vnto his name, worship the Lord in the beautie of holinesse.
Give unto the Lord, Oh ye mighty, give unto the Lord glory and strength, give unto the Lord the glory due unto his name, worship the Lord in the beauty of holiness.
They are but the attendants vpon God, his guard, you may call them, or you may call them his hoast, they are the instruments of his Power, he was pleased to vse them to set forth his state, both in Mount Sinai (as we read here) and in Mount Sion, as wee read, Act. 2. the place paralell to this.
They Are but the attendants upon God, his guard, you may call them, or you may call them his host, they Are the Instruments of his Power, he was pleased to use them to Set forth his state, both in Mount Sinai (as we read Here) and in Mount Sion, as we read, Act. 2. the place parallel to this.
You haue a prouer be touching the eare, which the holy Ghost vseth more then once, I will doe a thing which whosoeuer heareth both his eares shall tingle.
You have a prover be touching the ear, which the holy Ghost uses more then once, I will do a thing which whosoever hears both his ears shall tingle.
And if they were dreadfull in their owne nature, as experience teacheth, how much more when they are cloathed with such circumstances as these were? The circumstance of Place: for these meteors were wrought in the lower Region of the Ayre,
And if they were dreadful in their own nature, as experience Teaches, how much more when they Are clothed with such Circumstances as these were? The circumstance of Place: for these meteors were wrought in the lower Region of the Air,
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But specially obserue out of Nyssen, that as at the destruction of Sodome so now, the skie was cleare, there was no prognostication in the Ayre of such an imminent storme.
But specially observe out of Nyssen, that as At the destruction of Sodom so now, the sky was clear, there was no prognostication in the Air of such an imminent storm.
And God (whom the Booke of Iob doth set forth as the father and treasurer of Raine, of Winds, of Thunder, of Lightning, can at his pleasure, immediately by his word,
And God (whom the Book of Job does Set forth as the father and treasurer of Rain, of Winds, of Thunder, of Lightning, can At his pleasure, immediately by his word,
and whom he vsed at this time, produce such Meteors when and where hee he will? But the more vnexspectedly hee produceth them, the more dreadfull they are,
and whom he used At this time, produce such Meteors when and where he he will? But the more unexpectedly he Produceth them, the more dreadful they Are,
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It is a good rule in Diuinitie, that these harbingers or attendants vpon Gods apparitions, are an Image not onely of his greatnesse, but of his prouidence also.
It is a good Rule in Divinity, that these harbingers or attendants upon God's apparitions, Are an Image not only of his greatness, but of his providence also.
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and seeth how short he commeth of fulfilling the Law, what perplexing terrours will arise in his thoughts, what vnquietnesse will distresse his soule? His spirit within him will bee ouerwhelmed,
and sees how short he comes of fulfilling the Law, what perplexing terrors will arise in his thoughts, what unquietness will distress his soul? His Spirit within him will be overwhelmed,
that if this high Parliament of God bee kept with so great terrour, how dreadfull shall the grand Assises bee? Our Sauiour Christ in the Gospell hath set it forth by three Euangelisls, Matth. 24. whom you may paralell with Marke and Luke; where you shall find, that if this be terrible, that is much more terrible.
that if this high Parliament of God be kept with so great terror, how dreadful shall the grand Assizes be? Our Saviour christ in the Gospel hath Set it forth by three Euangelisls, Matthew 24. whom you may parallel with Mark and Lycia; where you shall find, that if this be terrible, that is much more terrible.
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Secondly obserue, that things corporall come short of things spirituall, and no words can fully expresse those things which are here meant, for much more is meant then can be said,
Secondly observe, that things corporal come short of things spiritual, and no words can Fully express those things which Are Here meant, for much more is meant then can be said,
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But what sometimes Caesar said to the Questor, who would haue hindred him from entring into the Treasurie at Rome, shaking his sword, It is easier for my Power to dispatch thee,
But what sometime Caesar said to the Questor, who would have hindered him from entering into the Treasury At Room, shaking his sword, It is Easier for my Power to dispatch thee,
But this is vox coeci & surdi, they doe winke with their eyes, and stop their eares, other wise there is no man but in all ages God hath discouered vnto him the Ensignes of his reuenging power.
But this is vox coeci & surdi, they do wink with their eyes, and stop their ears, other wise there is no man but in all ages God hath discovered unto him the Ensigns of his revenging power.
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because it containeth a perpetuall Prophesie that the world shall be no more destroyed with water. And are not the Thunder and Lightnings called Gods voice? And why? because they signifie that God will come to iudgement with a tempestuous fire.
Because it Containeth a perpetual Prophesy that the world shall be no more destroyed with water. And Are not the Thunder and Lightnings called God's voice? And why? Because they signify that God will come to judgement with a tempestuous fire.
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Sure Saint Hierome had a good meditation when he said, That whether he did eat or drinke or whatsoeuer hee did, hee heard the Trumpet sounding in his eare, Surgite mortui & venite ad iudicium.
Sure Saint Jerome had a good meditation when he said, That whither he did eat or drink or whatsoever he did, he herd the Trumpet sounding in his ear, Surgite Deads & venite ad iudicium.
I will only bid you remember Saint Iudes note of Sodome and Gomorrah, whose perpetuall burning God hath left as a remembrance of the euerlasting fire of Hell.
I will only bid you Remember Saint Iudes note of Sodom and Gomorrah, whose perpetual burning God hath left as a remembrance of the everlasting fire of Hell.
The Kings of the earth, the great men, the mightie men, bond and free, all sorts of men shall then crie out, The great day of the Lambes wrath is come, Reue. 6 1 Pet. 4.18 and who is able to stand? And indeed, If the righteous scarcely be saued, where shall the wicked and vngodly appeare? But to leaue them;
The Kings of the earth, the great men, the mighty men, bound and free, all sorts of men shall then cry out, The great day of the Lambs wrath is come, Reue. 6 1 Pet. 4.18 and who is able to stand? And indeed, If the righteous scarcely be saved, where shall the wicked and ungodly appear? But to leave them;
Time will not giue me leaue to pursue this comparison, you may amplifie it out of Saint Paul, 2. Cor. 3. Heb. 12. And if you will haue it to the full, you must paralell the whole Oeconomic of the New Testament, with that of the Old.
Time will not give me leave to pursue this comparison, you may amplify it out of Saint Paul, 2. Cor. 3. Hebrew 12. And if you will have it to the full, you must parallel the Whole Oeconomic of the New Testament, with that of the Old.
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That as the Patriarkes that were brought vnto Mount Sinai, did beare themselues out vnder those terrors by casting their eyes forward vnto Mount Sion, the place of comfort:
That as the Patriarchs that were brought unto Mount Sinai, did bear themselves out under those terrors by casting their eyes forward unto Mount Sion, the place of Comfort:
So wee lest we grow carnally secure during our abode at Mount Sion, and surfet vpon the comforts thereof, must cast our eyes backward vpon Mount Sinai, and rowse our selues with the terrours thereof.
So we lest we grow carnally secure during our Abided At Mount Sion, and surfeit upon the comforts thereof, must cast our eyes backward upon Mount Sinai, and rouse our selves with the terrors thereof.
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The solace of Sion is to none so pleasant, as to him that commeth newly from Sinai; their soules doe best rellish the Gospel whose consciences haue first sinarted from the Law,
The solace of Sion is to none so pleasant, as to him that comes newly from Sinai; their Souls do best relish the Gospel whose Consciences have First sinarted from the Law,
If there were nothing in these Harbingers but an Image of Gods Maiestie, yet you shall not find in all the Bible, that euer any man had any extraordinarie glimpse of Gods glory, that did not vpon the apprehension thereof become as it were dead,
If there were nothing in these Harbingers but an Image of God's Majesty, yet you shall not find in all the bible, that ever any man had any extraordinary glimpse of God's glory, that did not upon the apprehension thereof become as it were dead,
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Reade the storie of Gedeon and Maneah, in the Booke of Iudges, and of the Prophets whose inspirations were accompanied with Visions, Ezechiel, Daniel, others;
Reade the story of Gideon and Maneah, in the Book of Judges, and of the prophets whose inspirations were accompanied with Visions, Ezechiel, daniel, Others;
and hee was carnall, and out of a sensible acknowledgement that his strength was nothing proportionable to the Law, he brake out into those passionate words;
and he was carnal, and out of a sensible acknowledgement that his strength was nothing proportionable to the Law, he brake out into those passionate words;
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and affrighted? Esay saw the Lord sitting vpon a Throne, high and lifted vp, his traine filled the Temple, aboue it stood the six winged Seraphins, &c. it is a Vision of iudgement,
and affrighted? Isaiah saw the Lord sitting upon a Throne, high and lifted up, his train filled the Temple, above it stood the six winged Seraphim, etc. it is a Vision of judgement,
and it made Esay crie out, Woe is me for I am vndone, 〈 ◊ 〉 3.2.16 &c. Habakuk had a Vision of the like argument, which he describeth more at large;
and it made Isaiah cry out, Woe is me for I am undone, 〈 ◊ 〉 3.2.16 etc. Habakkuk had a Vision of the like argument, which he Describeth more At large;
such obiects may worke feare in a naturall man, but what need these Israeltes to feare? They came armed against it, they came prepared with Puritie, with Modestie,
such objects may work Fear in a natural man, but what need these Israeltes to Fear? They Come armed against it, they Come prepared with Purity, with Modesty,
when man is at the best? And the Israelites ceremoniall preparation could not so suddenly become morall, that will aske more time then three dayes. The more they had of the old man, the more they were subiect vnto this Passion,
when man is At the best? And the Israelites ceremonial preparation could not so suddenly become moral, that will ask more time then three days. The more they had of the old man, the more they were Subject unto this Passion,
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Neither vpon them only, but vpon Moses also did these dreadfull Harbingers worke, for so must you vnderstand those words in the text, Moses spake; Saint Paul will tell you what he said, I exceedingly feare and quake;
Neither upon them only, but upon Moses also did these dreadful Harbingers work, for so must you understand those words in the text, Moses spoke; Saint Paul will tell you what he said, I exceedingly Fear and quake;
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The Rhemists come in here vnseasonably with the doctrine of their Traditions, and they will haue Saint Paul by tradition know that Moses spake those words.
The Rhemists come in Here unseasonably with the Doctrine of their Traditions, and they will have Saint Paul by tradition know that Moses spoke those words.
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as that of concluding the Passeouer with blessed Bread and Wine, whence Christ tooke an occasion to improue them to an higher vse, and institute the Eucharist.
as that of concluding the Passover with blessed Bred and Wine, whence christ took an occasion to improve them to an higher use, and institute the Eucharist.
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For our Sauiour Christ that was without all sinne, when he appeared in our nature, at the (as it were) Mount Sinai. Certainly, at the Tribunall of God, where he had presented,
For our Saviour christ that was without all sin, when he appeared in our nature, At the (as it were) Mount Sinai. Certainly, At the Tribunal of God, where he had presented,
and bee heauie vnto death. And doe wee wonder that the seruant feareth, where we see the sonne in such a case? Let not the holy Ones of God, thinke to bee priuiledged from that whereunto the Holy of Holies was pleased to bee subiect.
and be heavy unto death. And do we wonder that the servant fears, where we see the son in such a case? Let not the holy Ones of God, think to be privileged from that whereunto the Holy of Holies was pleased to be Subject.
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for that trembled, it trembled exceedingly. In the Psalme it is said that the Earth shooke and trembled, the foundations also of the Hils were moued and were shaken;
for that trembled, it trembled exceedingly. In the Psalm it is said that the Earth shook and trembled, the foundations also of the Hills were moved and were shaken;
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And shall not wee feare him, nor tremble at his presence, when the senselesse creatures shew themselues awfully sensible of his accesse vnto them? surely our senselesnesse must needs bee without all excuse.
And shall not we Fear him, nor tremble At his presence, when the senseless creatures show themselves awfully sensible of his access unto them? surely our senselessness must needs be without all excuse.
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and the Earth quaked were so little touched, that their heart could serue them to contriue a forgerie wherewith to countenance that villanie wherewith they brought Christ to his painfull and shamefull death.
and the Earth quaked were so little touched, that their heart could serve them to contrive a forgery wherewith to countenance that villainy wherewith they brought christ to his painful and shameful death.
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he vseth to support and strengthen his children, he makes them experience the truth of that answere which Christ gaue to Saint Paul, Psay 6 My grace is sufficient for thee, my strength is made perfect in weaknesse 2. Cor. 12. vers. 9. So did he hearten Esay with a cole from the Altar, Daniel with a touch, Moses with an answere, a kind answere,
he uses to support and strengthen his children, he makes them experience the truth of that answer which christ gave to Saint Paul, Essay 6 My grace is sufficient for thee, my strength is made perfect in weakness 2. Cor. 12. vers. 9. So did he hearten Isaiah with a coal from the Altar, daniel with a touch, Moses with an answer, a kind answer,
And what wonder if he support his children in these tremblings, seeing he supported the Hill? for other wise the hil being al on fire & trembling in the fire must needs haue bin consumed, but it held out.
And what wonder if he support his children in these tremblings, seeing he supported the Hill? for other wise the hill being all on fire & trembling in the fire must needs have been consumed, but it held out.
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Yea and so did Moses & Aaron when they entred into the cloud, & trod vpon that fierie hil, no lesse securely then the three children did in the fierie Furnace, whereinto they were cast by the appointment of Nebuchadnezzar. And so shall the righteous at the day of iudgement,
Yea and so did Moses & Aaron when they entered into the cloud, & trod upon that fiery hill, no less securely then the three children did in the fiery Furnace, whereinto they were cast by the appointment of Nebuchadnezzar. And so shall the righteous At the day of judgement,
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when all the world is on fire, and a lowder Trumpet shal sound then this at mount Sinai. And wee must repute it a singular priuiledge of the children of God, that they can subsist in such a place, and such a presence.
when all the world is on fire, and a Louder Trumpet shall found then this At mount Sinai. And we must repute it a singular privilege of the children of God, that they can subsist in such a place, and such a presence.
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and came on to the place of their attendance, and expecting of Gods descending on the Hill. I will not here trouble you with the maner of their march.
and Come on to the place of their attendance, and expecting of God's descending on the Hill. I will not Here trouble you with the manner of their march.
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I doe not here patronize Popish freewill, for I speake not de libero, but liberato arbitrio; what our will can doe in entertaining the first grace is not the question,
I do not Here patronise Popish freewill, for I speak not de libero, but liberato arbitrio; what our will can do in entertaining the First grace is not the question,
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The second thing that I obserued was Gods benignitie, which appeareth in this, that if man make towards him, he will meete him halfe way, God descended vpon the Hill after the children of Israel came out of their Tents towards the foote of the Hill. Wee know the Parable of the prodigall childs father, who descried his sonnes returning home a farre off,
The second thing that I observed was God's benignity, which appears in this, that if man make towards him, he will meet him half Way, God descended upon the Hill After the children of Israel Come out of their Tents towards the foot of the Hill. we know the Parable of the prodigal child's father, who descried his Sons returning home a Far off,
Put both these notes together, and then obserue, that if euer wee looke there should be any meeting betweene God and man, man must rise aboue himselfe,
Put both these notes together, and then observe, that if ever we look there should be any meeting between God and man, man must rise above himself,
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For we see here, that the children of Israel came out of their Tents, and moued towards the vpper ground, giuing vs to vnderstand, that Sursum corda, we must set our affections on those things that are aboue.
For we see Here, that the children of Israel Come out of their Tents, and moved towards the upper ground, giving us to understand, that Sursum Corda, we must Set our affections on those things that Are above.
Againe, if God should keepe at his owne pitch, and fall not much below himselfe, humble himselfe (as the Psalme speaketh, to regard those things that are below;
Again, if God should keep At his own pitch, and fallen not much below himself, humble himself (as the Psalm speaks, to regard those things that Are below;
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how should wee poore wretches be raysed out of the dust? How should wee needie ones be lifted out of dung-hils? How should we euer bee set with Princes,
how should we poor wretches be raised out of the dust? How should we needy ones be lifted out of dunghills? How should we ever be Set with Princes,
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And did not the Kings sonne and heire, the Sonne and heire of the King of heauen stoope very low when hee came to espouse himselfe vnto such base and sinfull persons? Surely,
And did not the Kings son and heir, the Son and heir of the King of heaven stoop very low when he Come to espouse himself unto such base and sinful Persons? Surely,
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wee haue good reason to thinke that Gods goodnesse maketh him, as it were, lay aside his maiestie and be vnlike himselfe, that he may so farre like vs,
we have good reason to think that God's Goodness makes him, as it were, lay aside his majesty and be unlike himself, that he may so Far like us,
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Neither did Moses only put them in heart to goe on, but also kept them in heart when they were come to their standing, by his incouragement it was that they held out,
Neither did Moses only put them in heart to go on, but also kept them in heart when they were come to their standing, by his encouragement it was that they held out,
But this was but a typicall Mediatour, the true is our Sauiour Christ, it is by him, that with boldnesse we come to the Throne of Grace, it is by him that we haue accesse vnto God; Hee is the Doore, the Way, the Truth,
But this was but a typical Mediator, the true is our Saviour christ, it is by him, that with boldness we come to the Throne of Grace, it is by him that we have access unto God; He is the Door, the Way, the Truth,
how significantly hee setteth forth the benefit which they shall reape by their obedience, shewing them what a rate hee will set vpon them, what an approach they shall make to him,
how significantly he sets forth the benefit which they shall reap by their Obedience, showing them what a rate he will Set upon them, what an approach they shall make to him,
hee standeth betweene God and vs, couering our imperfections that they offend not God, and tempering the dreadfulnesse of Gods maiestie with so much grace, that the aspect thereof becommeth comfortable vnto vs. I will not fall into any long refutation of the Romish new coined Mediators, they egregiously dishonour the Saints and Angels while they make them vsurpers of Christs office.
he Stands between God and us, covering our imperfections that they offend not God, and tempering the dreadfulness of God's majesty with so much grace, that the aspect thereof becomes comfortable unto us I will not fallen into any long refutation of the Romish new coined Mediators, they egregiously dishonour the Saints and Angels while they make them usurper's of Christ office.
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And the notions of the vulgar vnderstanding, and the affections of their heart in their practicke deuotion are framed according to their Liturgie, not according to their Schooles;
And the notions of the Vulgar understanding, and the affections of their heart in their practic devotion Are framed according to their Liturgy, not according to their Schools;
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Moses at Mount Sinai, Aaron in the Tabernacle may be typicall Mediatours, but there is no true one either in Earth or Heauen but only our Sauiour Iesus Christ; None of Redemption,
Moses At Mount Sinai, Aaron in the Tabernacle may be typical Mediators, but there is no true one either in Earth or Heaven but only our Saviour Iesus christ; None of Redemption,
and performeth all things which the best rules in Rhetoricke require in an Exordium. The rules require, that an Orator should Captare beneuolentiam, worke himselfe into the good liking of his Auditors.
and Performeth all things which the best rules in Rhetoric require in an Exordium. The rules require, that an Orator should Capture beneuolentiam, work himself into the good liking of his Auditors.
And doth not God this at the fourth Verse? Doth he not set forth his well deseruings of them, in ouerthrowing their euemies? in setting them free? And what may better giue God an interest in their loue,
And does not God this At the fourth Verse? Does he not Set forth his well deservings of them, in overthrowing their enemies? in setting them free? And what may better give God an Interest in their love,
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The third point of Rhetoricke is Auditores attentos reddere, to rowse his Auditory, make them shake off all dulnesse and drowsinesse, that no part of the speech slip by, or passe vnweighed.
The third point of Rhetoric is Auditores attentos reddere, to rouse his Auditory, make them shake off all dulness and drowsiness, that no part of the speech slip by, or pass vnweighed.
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This is done by setting before vs the danger that may ouertake vs, and the respect that must be vsed by vs. And God omitteth not this point of Rhetoricke, all the rest of the charge is spent hereabout.
This is done by setting before us the danger that may overtake us, and the respect that must be used by us And God omitteth not this point of Rhetoric, all the rest of the charge is spent hereabout.
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And those spurres of attention must worke vpon vs no lesse then vpon them: Because, though wee be not called to the Parliament, we must come to the Assizes;
And those spurs of attention must work upon us no less then upon them: Because, though we be not called to the Parliament, we must come to the Assizes;
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and hereafter hauing our Harps sing there a new Song before the Throne, before the foure Beasts and the Elders, which none can learne but the 144000. which are redeemed from the Earth. AMEN.
and hereafter having our Harps sing there a new Song before the Throne, before the foure Beasts and the Elders, which none can Learn but the 144000. which Are redeemed from the Earth. AMEN.
the Argument whereof is nothing else but a storie of Saint Iohn Baptists seruice, what paines he tooke, and what successe he had; his paines were great; his successe diuers.
the Argument whereof is nothing Else but a story of Saint John Baptists service, what pains he took, and what success he had; his pains were great; his success diverse.
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To say nothing of them with whom hee preuailed nothing at all, such as were they that despised the counsell of God against themselues being not baptised of him, Luke 7. This Chapter sheweth that betweene them with whom hee preuailed, there was no small odds;
To say nothing of them with whom he prevailed nothing At all, such as were they that despised the counsel of God against themselves being not baptised of him, Lycia 7. This Chapter shows that between them with whom he prevailed, there was no small odds;
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but his Sermon against hypocrites it very sharpe; you haue it in my Text; my Text is Saint Iohns reproofe of those Iewes which came dissemblingly to his Baptisme.
but his Sermon against Hypocrites it very sharp; you have it in my Text; my Text is Saint Iohns reproof of those Iewes which Come dissemblingly to his Baptism.
whether you respect their Paines, or their pretence. Their paines, they came out, they tooke a iourney from home to come vnto him and the pretence of their iourney cannot be disliked,
whither you respect their Pains, or their pretence. Their pains, they Come out, they took a journey from home to come unto him and the pretence of their journey cannot be disliked,
But how dealeth Saint Iohn Baptist with them? Surely, notwithstanding their great number, and their faire shew, hee doth not spare to tell them that they were in worse case then they thought,
But how deals Saint John Baptist with them? Surely, notwithstanding their great number, and their fair show, he does not spare to tell them that they were in Worse case then they Thought,
These two beings in the Couenant were to concurre in euerie Iew, and they could not bee scuered without danger, danger not to the Cou•nant, but to the Iew. Now marke Saint Iohns words, hee sheweth that the Iewes did separate the Personallgrace from their Birth right; wherefore he calleth vpon them to remedie that, bring forth fruites worthy of Repentance.
These two beings in the Covenant were to concur in every Iew, and they could not be scuered without danger, danger not to the Cou•nant, but to the Iew. Now mark Saint Iohns words, he shows that the Iewes did separate the Personallgrace from their Birth right; Wherefore he calls upon them to remedy that, bring forth fruits worthy of Repentance.
I begin at the persons, and of them first, consider the Number: the na••• great, a Multitude, in the originall it is Multitudes; Saint Matth•• con•••imes it by particularising the seuerall companies.
I begin At the Persons, and of them First, Consider the Number: the na••• great, a Multitude, in the original it is Multitudes; Saint Matth•• con•••imes it by particularising the several companies.
But whereas the word NONLATINALPHABET may signifie either the qualitie, or the quantitie of persons, the qualitie, and so is vsed for the vulgar people, whom in English wee call the Multitude, or else may signifie their quantitie: here it is taken not for qualitie, but quantitie. For the persons are many in number, Ierusalem came out, all Iudaea came out, and so did all the confines of Iordan, so saith S. Matthew; and he saith also that amongst them that came out, there were more then vulgar persons,
But whereas the word may signify either the quality, or the quantity of Persons, the quality, and so is used for the Vulgar people, whom in English we call the Multitude, or Else may signify their quantity: Here it is taken not for quality, but quantity. For the Persons Are many in number, Ierusalem Come out, all Iudaea Come out, and so did all the confines of Iordan, so Says S. Matthew; and he Says also that among them that Come out, there were more then Vulgar Persons,
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but also in Iosephus. And of those there came a great many, so many, as that some would haue the word Multitude in Saint Luke to be restrained vnto them, according to the direction of Saint Matthew, in whom this sharpe Sermon seemeth to be made onely vnto the Pharisees and Saduces.
but also in Iosephus. And of those there Come a great many, so many, as that Some would have the word Multitude in Saint Lycia to be restrained unto them, according to the direction of Saint Matthew, in whom this sharp Sermon seems to be made only unto the Pharisees and Sadducees.
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that though they had lost the true knowledge of the Messias, yet the hope of a Messias they had not lost, they hearkned diligently after him. Their calamitie sharpned their desire;
that though they had lost the true knowledge of the Messias, yet the hope of a Messias they had not lost, they hearkened diligently After him. Their calamity sharpened their desire;
The same God that in punishment of their grosse mistake of the Messias suffered them to bee abused by Impostors, honoured the comming of the true Messias, with resort of no small numbers to his harbinger.
The same God that in punishment of their gross mistake of the Messias suffered them to be abused by Impostors, honoured the coming of the true Messias, with resort of no small numbers to his harbinger.
his doctrine, his life were both such and so powerfull, as be seemed the harbinger of Christ, that harbinger that was to take vp many lodgings for him; by them Saint Iohn preuailed.
his Doctrine, his life were both such and so powerful, as be seemed the harbinger of christ, that harbinger that was to take up many lodgings for him; by them Saint John prevailed.
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it is more cleare in the dayes of the Patriarches, but most of all in the time of the Tabernacle and Temple (to say nothing of the Synagogues,) and the most Christian Emperours did not disdaine to come into publique assemblies of the Church. As Religion grew cold:
it is more clear in the days of the Patriarchs, but most of all in the time of the Tabernacle and Temple (to say nothing of the Synagogues,) and the most Christian emperors did not disdain to come into public assemblies of the Church. As Religion grew cold:
so priuate Oratories were •rected, at first onely for Kings, afterward for Peeres, and now scarce any man, of more then ordinarie ranke, that must not haue a Church in his owne house.
so private Oratories were •rected, At First only for Kings, afterwards for Peers, and now scarce any man, of more then ordinary rank, that must not have a Church in his own house.
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But though their bee a subordination of States in the Common-weale, yet this subordination ceaseth when we come into the Church, where all should alike bow and pray, heare and obey,
But though their be a subordination of States in the Commonweal, yet this subordination ceases when we come into the Church, where all should alike bow and pray, hear and obey,
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if wee come to receiue sacred things, wee must forsake our former euill wayes. Let vs vs see their pretence, That cannot be disliked they went to be baptized.
if we come to receive sacred things, we must forsake our former evil ways. Let us us see their pretence, That cannot be disliked they went to be baptised.
Whensoeuer God began a new reformation of his Church, he did alwayes accompanie it with some new Ceremonie, which serued to shew the beginning of that worke,
Whensoever God began a new Reformation of his Church, he did always accompany it with Some new Ceremony, which served to show the beginning of that work,
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When Adam fell, God altered the Ceremonies whereunto he was vsed before the Fall, namely, the tree of life, and the tree of knowledge of good and euill, into Sacrifices, that might prefigure the Redemption by Christ.
When Adam fell, God altered the Ceremonies whereunto he was used before the Fallen, namely, the tree of life, and the tree of knowledge of good and evil, into Sacrifices, that might prefigure the Redemption by christ.
When the world degenerated againe, and God renued this Couenant with Abraham, hee instituted a new Ceremonie, that of Circumcision. When Abrahams posteritie degenerated, God reformeth againe,
When the world degenerated again, and God renewed this Covenant with Abraham, he instituted a new Ceremony, that of Circumcision. When Abrahams posterity degenerated, God reformeth again,
And this Baptisme was the easier entertained by this •ultitude, because the Prophets had foretold, that when the Messias came he should poure forth cleane waters, Ez•k. 36 v 25. and cleanse the filthinesse of Israel with them.
And this Baptism was the Easier entertained by this •ultitude, Because the prophets had foretold, that when the Messias Come he should pour forth clean waters, Ez•k. 36 v 25. and cleanse the filthiness of Israel with them.
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who doth oftentimes make the most of the Rabbins sayings, sure it is that the Prophets words doe sound that way, reade Ezech. 36. Esay 44. Zacharie 13. where this point is enlarged,
who does oftentimes make the most of the Rabbis sayings, sure it is that the prophets words do found that Way, read Ezekiel 36. Isaiah 44. Zacharias 13. where this point is enlarged,
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and Baptisme foretold, which also was prefigured in Naamans cleansing, and in the curing vertue of the poole of Bethesdah. In a word, hearing that by this Ceremonie they might be admitted into the kingdome of the Messias, they frequented it.
and Baptism foretold, which also was prefigured in Naamans cleansing, and in the curing virtue of the pool of Bethesda. In a word, hearing that by this Ceremony they might be admitted into the Kingdom of the Messias, they frequented it.
I come now to that wherein you may perceiue the spirit of Elias. Notwithstanding their great number and faire shew, whereof the one would haue terrified, the other deceiued ordinarie men, this Prophet, (of whom Christ saith, more then a Prophet) reuealeth and declareth the bad case of these I•wes, as by the holy Spirit, it was no doubt discouered vnto him;
I come now to that wherein you may perceive the Spirit of Elias. Notwithstanding their great number and fair show, whereof the one would have terrified, the other deceived ordinary men, this Prophet, (of whom christ Says, more then a Prophet) Revealeth and Declareth the bad case of these I•wes, as by the holy Spirit, it was no doubt discovered unto him;
Wee must reproue those within the Church more sharpely then those without, and the leaders more sharply then the followers, those that are Hypocrites, then plaine dealing men.
we must reprove those within the Church more sharply then those without, and the leaders more sharply then the followers, those that Are Hypocrites, then plain dealing men.
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And it was fit that the Pharisees and Saduces that were so selfe-conceited, and so domineered ouer the consciences of the common people, should heare how little they did answere the opinion they had of themselues,
And it was fit that the Pharisees and Sadducees that were so selfe-conceited, and so domineered over the Consciences of the Common people, should hear how little they did answer the opinion they had of themselves,
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And if they that pretend so fairely, are so reproued, how should they bee reproued that are openly prophane? There are but two heads whereunto we reduce all euill, Malum Culpae, and Malum Poenae, Sinne and the Wages thereof;
And if they that pretend so fairly, Are so reproved, how should they be reproved that Are openly profane? There Are but two Heads whereunto we reduce all evil, Malum Culpae, and Malum Poenae, Sin and the Wages thereof;
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For, behold, the three dimensions thereof, the Intensiuenesse noted by the word Viper, Secondly, the Extensiuenesse, noted by the word Generation, and Thirdly, the Protensiuenesse, the generation of Vipers.
For, behold, the three dimensions thereof, the Intensiveness noted by the word Viper, Secondly, the Extensiuenesse, noted by the word Generation, and Thirdly, the Protensiuenesse, the generation of Vipers.
The word Viper sheweth that they were corrupt, euery one in his owne nature, and the word generation sheweth that the corruption had ouerspread whole multitudes,
The word Viper shows that they were corrupt, every one in his own nature, and the word generation shows that the corruption had overspread Whole Multitudes,
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put Generation and Vipers together and that will import that the infection reached from Parents to children, whereof the later were no better then the former.
put Generation and Vipers together and that will import that the infection reached from Parents to children, whereof the later were no better then the former.
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Hence is it that the Scripture doth often giue him the name of a beast, of a Lion, of a Leopard, of a Wolfe, &c. yea what beast is there whose name the Scripture doth not fit vnto man? giuing vs to vnderstand, that he is a compound beast, compounded of all those ill qualities that are obserued in any beast;
Hence is it that the Scripture does often give him the name of a beast, of a lion, of a Leopard, of a Wolf, etc. yea what beast is there whose name the Scripture does not fit unto man? giving us to understand, that he is a compound beast, compounded of all those ill qualities that Are observed in any beast;
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And indeed, the Holy Ghost is not very curious in distinguishing the kinds of Serpents, but applyeth them indifferently vnto men, calling them sometimes by the name of one Serpent, and sometimes of another.
And indeed, the Holy Ghost is not very curious in distinguishing the Kinds of Serpents, but Applieth them indifferently unto men, calling them sometime by the name of one Serpent, and sometime of Another.
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and vnto this ouerthrow doth the Scripture allude, when it calleth men a generation of Vipers, which in plaine tearmes is the children of the Deuill, as Christ speaketh Iohn 8. and 1. Epist. Iohn Chap. 3. We are all by nature children of Wrath,
and unto this overthrow does the Scripture allude, when it calls men a generation of Vipers, which in plain terms is the children of the devil, as christ speaks John 8. and 1. Epistle John Chap. 3. We Are all by nature children of Wrath,
But there are three things in the Serpent which carrie a correspondencie vnto sinne, the venome, the craft, the terrestreitie. The venome being in the Serpent is insensible,
But there Are three things in the Serpent which carry a correspondency unto sin, the venom, the craft, the terrestreitie. The venom being in the Serpent is insensible,
yea, they will not receiue a Iew to be a Turke, except he first, as it were purifie himselfe by being a Christian, and of a Christian turne Turke. Only the Iew is in direct opposition,
yea, they will not receive a Iew to be a Turk, except he First, as it were purify himself by being a Christian, and of a Christian turn Turk. Only the Iew is in Direct opposition,
so that wee may well say that sinne is growne in them to the highest, amongst them there is neither good egge nor bird, they fill vp the measure of their fathers iniquitie; nay, they farre exceed them.
so that we may well say that sin is grown in them to the highest, among them there is neither good egg nor bird, they fill up the measure of their Father's iniquity; nay, they Far exceed them.
Ordinarily sinfull Parents doe not teach their children to bee like themselues; a drunkard will not indure that his children should bee such; no more will the Adulterer;
Ordinarily sinful Parents do not teach their children to be like themselves; a drunkard will not endure that his children should be such; no more will the Adulterer;
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Mistake mee not, I meane not Iewes, for though they principally are, yet are they not the only generation of Vipers, All sinners are in their degree Vipers, drunkards, adulterers, blasphemers, whatsoeuer wicked persons,
Mistake me not, I mean not Iewes, for though they principally Are, yet Are they not the only generation of Vipers, All Sinners Are in their degree Vipers, drunkards, Adulterers, blasphemers, whatsoever wicked Persons,
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and of such there are some in these places, Sinne is euen here become personall. Yea, there are a great some, we may say it is Nationall also, there is a Generation of these offenders.
and of such there Are Some in these places, Sin is even Here become personal. Yea, there Are a great Some, we may say it is National also, there is a Generation of these offenders.
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you would, in the meane time, thinke well vpon this Malum Culpoe, which you haue heard, I meane the measure of sinne, that the feeling of this may prepare you for the fearing of that,
you would, in the mean time, think well upon this Malum Culpoe, which you have herd, I mean the measure of sin, that the feeling of this may prepare you for the fearing of that,
and hee telleth it them in these words, Who hath forewarned you to flie from the wrath to come? Wrath to come is the proper and full wages of sinne, from which they that must flie are certainly in danger.
and he Telleth it them in these words, Who hath forewarned you to fly from the wrath to come? Wrath to come is the proper and full wages of sin, from which they that must fly Are Certainly in danger.
The Iewes needed one, but had not what they needed, which made Saint Iohn presse them with this question, Who hath forewarned you? Of this you haue not beene forewarned.
The Iewes needed one, but had not what they needed, which made Saint John press them with this question, Who hath forewarned you? Of this you have not been forewarned.
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hee compareth God vnto the Sunne, when he calleth him the Father of Lighss, but remoueth from him the properties of the Moone, which is the Image of man,
he compareth God unto the Sun, when he calls him the Father of Lighss, but Removeth from him the properties of the Moon, which is the Image of man,
and expecteth obedience thereto, and if wee faile two things follow vpon our transgression, God is displeased, and wee shall smart; both these doth the Holy Ghost vsually vnderstand by Gods wrath. Wrath then noteth not only a bare act of Gods will,
and Expects Obedience thereto, and if we fail two things follow upon our Transgression, God is displeased, and we shall smart; both these does the Holy Ghost usually understand by God's wrath. Wrath then notes not only a bore act of God's will,
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But this wrath goeth not alone, the other wrath doth still attend it, wrath from God attends wrath in God, and therefore sinnes are vsually called prouocations;
But this wrath Goes not alone, the other wrath does still attend it, wrath from God attends wrath in God, and Therefore Sins Are usually called provocations;
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a commentarie vpon which word we haue in the seuenth of Ieremie) doe they prouoke mee to anger (saith the Lord) and not rather their owne selues, to the confusion of their faces;
a commentary upon which word we have in the Seventh of Ieremie) do they provoke me to anger (Says the Lord) and not rather their own selves, to the confusion of their faces;
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and whereas that also is either in this World or in that which is to come, the note of difference which is here put vnto Wrath, sheweth of which of these Wraths we are to speake, no present Wrath but Wrath that is to come. And first Epiphanius scanneth this word To come, and telleth that it argueth the impassibilitie of the nature of God;
and whereas that also is either in this World or in that which is to come, the note of difference which is Here put unto Wrath, shows of which of these Wraths we Are to speak, no present Wrath but Wrath that is to come. And First Epiphanius scanneth this word To come, and Telleth that it argue the impassibility of the nature of God;
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for Passions are wrought by present obiects, but here the effect is foretold before the working of the obiect, which is an argument that Wrath is no perturbation in God,
for Passion Are wrought by present objects, but Here the Effect is foretold before the working of the Object, which is an argument that Wrath is no perturbation in God,
or the damnation of these Iewes? Surely both, both doe communicate in this name Wrath to come; compare Matth. 21. with Matth. 23. as all other things,
or the damnation of these Iewes? Surely both, both do communicate in this name Wrath to come; compare Matthew 21. with Matthew 23. as all other things,
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so this Wrath to come came to them in a Type, and therefore Christ ioyneth the destruction of Hierusalem, with the desolation of the World, in one Sermon prophecying of both.
so this Wrath to come Come to them in a Type, and Therefore christ Joineth the destruction of Jerusalem, with the desolation of the World, in one Sermon prophesying of both.
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To open which briefely, and yet competently I might relate Christs prophesie, and referre you to the Commentarie that sheweth the euent thereof, Flauius Iosephus his Historie.
To open which briefly, and yet competently I might relate Christ prophesy, and refer you to the Commentary that shows the event thereof, Flauius Iosephus his History.
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But I choose rather to present vnto you Hosea's three children, that were borne therein: you haue them in the first of his Prophesie, and they are these;
But I choose rather to present unto you Hosea's three children, that were born therein: you have them in the First of his Prophesy, and they Are these;
and who will not vse the words of Elihu, It is God that hath cast him downe and not man? Philostratus reporteth that when Titus the Emperour, after the ouerthrow of Hierusalem should haue beene crowned by his Souldiers as a Conquerour, hee refused it,
and who will not use the words of Elihu, It is God that hath cast him down and not man? Philostratus Reporteth that when Titus the Emperor, After the overthrow of Jerusalem should have been crowned by his Soldiers as a Conqueror, he refused it,
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and it was a Mercilesse stroke; Theodoret obserueth well in comparing the many iudgments that besell the Iewes, that they were vindemiati & defoliati at other times;
and it was a Merciless stroke; Theodoret observeth well in comparing the many Judgments that besell the Iewes, that they were vindemiati & defoliati At other times;
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butyet neuer so low as now when they became as the Fig-tree which Christ cursed in those words, neuer fruit grow on thee any more, when they became not onely a naked but also a withered Tree, when the habitation of Iacob became like the habitation of Esau, a border of wickednesse, and the Iewes as the Edomites, a people with whom God is effended for euer.
butyet never so low as now when they became as the Fig tree which christ cursed in those words, never fruit grow on thee any more, when they became not only a naked but also a withered Tree, when the habitation of Iacob became like the habitation of Esau, a border of wickedness, and the Iewes as the Edomites, a people with whom God is effended for ever.
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nor tread on their owne ground, they haue helpe neither from God nor man, as if they were the brood of Caine continuall vagabonds, semper noui vbi { que } alieni, neuer suffered long in any one pla••,
nor tread on their own ground, they have help neither from God nor man, as if they were the brood of Cain continual vagabonds, semper noui vbi { que } Alieni, never suffered long in any one pla••,
Saint ••nard goeth farther in an Epistle of his saying, Neuer was there such a 〈 ◊ 〉 as God hath brought vpon the Iewes, who are Catholike slaues, slaues in 〈 ◊ 〉 the world.
Saint ••nard Goes farther in an Epistle of his saying, Never was there such a 〈 ◊ 〉 as God hath brought upon the Iewes, who Are Catholic slaves, slaves in 〈 ◊ 〉 the world.
In the Citie of Frankford which was inhabited with many thousinds of them, when they were preparing themselues to solemnize that day wherein they bewaile the destruction of Hierusalem, the Inhabitants otherwise exasperated against them, wreakt their displeasure vpon them,
In the city of Frankford which was inhabited with many thousinds of them, when they were preparing themselves to solemnize that day wherein they bewail the destruction of Jerusalem, the Inhabitants otherwise exasperated against them, wreakt their displeasure upon them,
but now that which Theodoret would haue the world to wonder at, silij facti sunt canes, & canes filij, We that at the plauting of the Gospell were no better then Dogs, haue now the honour to bee children of God,
but now that which Theodoret would have the world to wonder At, silij facti sunt canes, & canes filij, We that At the plauting of the Gospel were no better then Dogs, have now the honour to be children of God,
and they that then were children, what are they now but Dogs, Dogs not vouchsafed so much as the crummes that fall from their masters table? At first their Kingdome failed,
and they that then were children, what Are they now but Dogs, Dogs not vouchsafed so much as the crumbs that fallen from their Masters table? At First their Kingdom failed,
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Saint Chrysostome obserueth well there vpon, If thou sinne and God doe not presently strike, thinke not that he doth it out of Impotencie, hee doth it out of Patience;
Saint Chrysostom observeth well there upon, If thou sin and God do not presently strike, think not that he does it out of Impotency, he does it out of Patience;
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it cannot be Impotencie, for he presently did strike the Angels that are greater then men, it is Patience then, which argueth Gods wonder full mercie towards man.
it cannot be Impotency, for he presently did strike the Angels that Are greater then men, it is Patience then, which argue God's wonder full mercy towards man.
Saint Ambrose is confident herein, I am perswaded (saith he) that if Iudas, Iudas that betraied Christ, had spoken vnto Christ, that which he spake vnto the high Priest, I haue sinned in that I haue shed innocent bloud, he might haue beene saued;
Saint Ambrose is confident herein, I am persuaded (Says he) that if Iudas, Iudas that betrayed christ, had spoken unto christ, that which he spoke unto the high Priest, I have sinned in that I have shed innocent blood, he might have been saved;
But I must remoue a stumbling blocke, for restraining Wrath to that punishment which is to come, I may bee thought to denie it in any of those punishments which we feele in this life;
But I must remove a stumbling block, for restraining Wrath to that punishment which is to come, I may be Thought to deny it in any of those punishments which we feel in this life;
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you may call it Wrath materially, but formally it is no Wrath. I will shew it by a three fold difference which is betweene the punishments of this life and those of the life to come, The first is in their Originall, the second in their Measure, the third in their End. For the Originall; we must learne that wrath is no immediat affection, there is something else that commeth betweene it and the Will,
you may call it Wrath materially, but formally it is no Wrath. I will show it by a three fold difference which is between the punishments of this life and those of the life to come, The First is in their Original, the second in their Measure, the third in their End. For the Original; we must Learn that wrath is no immediate affection, there is something Else that comes between it and the Will,
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we learne it out of Gods message sent by Nathan to King Dauid, 1. Sam. 7.14, 15. If thy children breake my Lawes and walke not in my statutes, I will visit their sinnes with the rod,
we Learn it out of God's message sent by Nathan to King David, 1. Sam. 7.14, 15. If thy children break my Laws and walk not in my statutes, I will visit their Sins with the rod,
The very same may you gather out of Gods words in the first of Malachi, Iacob haue I loued, Esau haue I hated, and these two God exprest in punishing them both,
The very same may you gather out of God's words in the First of Malachi, Iacob have I loved, Esau have I hated, and these two God expressed in punishing them both,
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The second difference is in the measure, a double measure, of the stroake, and of the time. Touching the stroake, Nazianzen obserues, that in this world, God doth allay his seueritie with mercie, but they that shall be punished in the world to come shall drinke the very dregges of the cup of his wrath;
The second difference is in the measure, a double measure, of the stroke, and of the time. Touching the stroke, Nazianzen observes, that in this world, God does allay his severity with mercy, but they that shall be punished in the world to come shall drink the very dregs of the cup of his wrath;
the iudgements in this life are but the smoke of wrath, the preface vnto torments, such stripes as Schoolemasters giue vnto little children that learn their A.B.C. But the iudgments in the world to come they are more then smoke, they are the flaming fire it selfe; read Mal. 3.4. they are more they the preface to torments, they are the torments themselues;
the Judgments in this life Are but the smoke of wrath, the preface unto torments, such stripes as Schoolmasters give unto little children that Learn their A.B.C But the Judgments in the world to come they Are more then smoke, they Are the flaming fire it self; read Malachi 3.4. they Are more they the preface to torments, they Are the torments themselves;
so we read of the rich Glutton that he was in the torments; Finally, they are more then childrens smart, they are the stripes of the oldest Truants, such as are prouided for the Deuill and his Angels;
so we read of the rich Glutton that he was in the torments; Finally, they Are more then Children's smart, they Are the stripes of the oldest Truants, such as Are provided for the devil and his Angels;
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If any bodie desire to know more of the measure of the stroake, let him reade the Prophets, they are copious in amplifying the terrour of the Lords Day.
If any body desire to know more of the measure of the stroke, let him read the prophets, they Are copious in amplifying the terror of the lords Day.
Besides this measure of the stroake, there is a measure also of the time; for in this world afflictions are but momentanie, in the world to come they are eternall; here heauinesse may continue for a night,
Beside this measure of the stroke, there is a measure also of the time; for in this world afflictions Are but momentary, in the world to come they Are Eternal; Here heaviness may continue for a night,
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This being the oddes in the measure, it proueth, that, in comparison, that which is inflicted in this life, deserueth not the name of wrath, especially if you adde the third difference, the difference in the End.
This being the odds in the measure, it Proves, that, in comparison, that which is inflicted in this life, deserves not the name of wrath, especially if you add the third difference, the difference in the End.
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Saint Austine doth giue vs a distinction of wrath, and telleth vs that there is a wrath consuming, and a wrath consummating; a wrath which God inflicts to make men the better,
Saint Augustine does give us a distinction of wrath, and Telleth us that there is a wrath consuming, and a wrath consummating; a wrath which God inflicts to make men the better,
The wicked for want of grace are the worse for their punishment, it proueth vnto them wrath of consumption; but they that haue grace are the better, wrath to them is better then laughter (as the Preacher speaketh) because by the sadnesse of the countenance the heart is made better;
The wicked for want of grace Are the Worse for their punishment, it Proves unto them wrath of consumption; but they that have grace Are the better, wrath to them is better then laughter (as the Preacher speaks) Because by the sadness of the countenance the heart is made better;
it maketh it suspitious that we are bastards and no sonnes, if, seeing such is our infirmitie that wee cannot but sinne, wee bee not timely reclaimed by chastisement of sinne.
it makes it suspicious that we Are bastards and no Sons, if, seeing such is our infirmity that we cannot but sin, we be not timely reclaimed by chastisement of sin.
this name belongeth more properly to that punishment which proceedeth from Gods hatred, and is executed without mercie to the eternall destruction of man,
this name belongeth more properly to that punishment which Proceedeth from God's hatred, and is executed without mercy to the Eternal destruction of man,
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and that is, The wrath to come; therefore is the day thereof properly called, The day of wrath, and the persons that suffer then are properly The vessels of wrath; In the number of which that we may not be we must harken to the Remedie.
and that is, The wrath to come; Therefore is the day thereof properly called, The day of wrath, and the Persons that suffer then Are properly The vessels of wrath; In the number of which that we may not be we must harken to the Remedy.
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if the Remedie be flying, then there is no standing to it, no trauersing of our indictment, no bribing of our Iudge, no priuiledge of our persons, no reliefe from our strength, no standing to it by these or any other meanes, we must flie. But flying is either corporall or spirituall, the corporall will be attempted, it should seeme so by Christs relation in the Gospel;
if the Remedy be flying, then there is no standing to it, no traversing of our indictment, no bribing of our Judge, no privilege of our Persons, no relief from our strength, no standing to it by these or any other means, we must fly. But flying is either corporal or spiritual, the corporal will be attempted, it should seem so by Christ Relation in the Gospel;
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And indeed, whether should they flie then, when all the world becommeth Gods jayle, and euery creature becommeth his jaylour? yea, the showre that doth attend Christs comming to judgement is a showre of snares; and the Prophets, Amos especially, doth excellently shew the vanitie of this flight, It shall be as if a man did flie from a Lion,
And indeed, whither should they fly then, when all the world becomes God's jail, and every creature becomes his jailer? yea, the shower that does attend Christ coming to judgement is a shower of snares; and the prophets, Amos especially, does excellently show the vanity of this flight, It shall be as if a man did fly from a lion,
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and a Beare met him, and he runneth from the Beare vnto a wall, and there a Serpent biteth him, that is, whithersoeuer he turne, he shall find those that will seize vpon him, he cannot possibly escape, not by flying corporally. He must then flie spiritually; and indeed it is spirituall flight that is the Remedie.
and a Bear met him, and he Runneth from the Bear unto a wall, and there a Serpent bites him, that is, whithersoever he turn, he shall find those that will seize upon him, he cannot possibly escape, not by flying corporally. He must then fly spiritually; and indeed it is spiritual flight that is the Remedy.
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for these Iewes came to the Baptisme, and Saint Iohn mouing then this question thereupon doth shew that flight from the wrath to come is the right vse of Baptisme;
for these Iewes Come to the Baptism, and Saint John moving then this question thereupon does show that flight from the wrath to come is the right use of Baptism;
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Saint Peter more plaine in his Paralel of Baptisme to Noahs Arke sheweth, that in Baptisme there is to be considered, not the washing away of the filth of our flesh,
Saint Peter more plain in his Parallel of Baptism to Noahs Ark shows, that in Baptism there is to be considered, not the washing away of the filth of our Flesh,
so by Gods prouidence, to the damned shall the losse of Gods fauour be more gricuous then the torments of Hell, which is answerable to the nature of sinne, wherein auersion from God is more grieuous then the conuersion to the world,
so by God's providence, to the damned shall the loss of God's favour be more gricuous then the torments of Hell, which is answerable to the nature of sin, wherein aversion from God is more grievous then the conversion to the world,
the children of Israel sprinkled the bloud of the Paschall Lambe on their doores before the destroying Angell slue the first-borne of Egypt; in Ezekiel, in the Reuelation the seruants of God are marked and sealed before Gods wrath is executed;
the children of Israel sprinkled the blood of the Paschal Lamb on their doors before the destroying Angel slew the firstborn of Egypt; in Ezekielem, in the Revelation the Servants of God Are marked and sealed before God's wrath is executed;
all these are but Types signifying, that if we meane to escape, wee must take aduantage of the time, agree with our Aduersarie in the way, left hee passe vs ouer to the Iudge, the Iudge to the Serieant, the Serieant to the Goaler, neuer to bee released vntill wee haue paid the vtmost farthing,
all these Are but Types signifying, that if we mean to escape, we must take advantage of the time, agree with our Adversary in the Way, left he pass us over to the Judge, the Judge to the sergeant, the sergeant to the Goalkeeper, never to be released until we have paid the utmost farthing,
You haue heard the Euill and the Remedie; the miserie of these Iewes was this, that they wanted this Remedie; and why? They wanted one that should forewarne them to flie. Wee can cast our selues into danger,
You have herd the Evil and the Remedy; the misery of these Iewes was this, that they wanted this Remedy; and why? They wanted one that should forewarn them to fly. we can cast our selves into danger,
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therefore it is Gods second mercie that wee haue forewarners. The word signifieth to shew and to foreshew; to shew, to Sense, and Reason. Touching our Sense that Axiome is true;
Therefore it is God's second mercy that we have forewarners. The word signifies to show and to foreshow; to show, to Sense, and Reason. Touching our Sense that Axiom is true;
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or rather impious one, as is depainted in the Iesuites Chamber of Meditations, whereby they make Proselytes, treacherous Proselytes, such as this Age hath had too much proofe of) but such a Map as the Scripture maketh,
or rather impious one, as is depainted in the Iesuites Chamber of Meditations, whereby they make Proselytes, treacherous Proselytes, such as this Age hath had too much proof of) but such a Map as the Scripture makes,
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and yee fooles when will yee be wise? He that planted the eare, shall not he heare? and he that framed the eie, shall not hee see? Hee that chasteneth the Heathen, shall not hee correct? Thus must the forewarner shew.
and ye Fools when will ye be wise? He that planted the ear, shall not he hear? and he that framed the eye, shall not he see? He that Chasteneth the Heathen, shall not he correct? Thus must the forewarner show.
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who hath foreshewed you to flie from the wrath hanging ouer your heads? that the Iudge is at the doore? that yee are at the gate of Hell? such a kind of foreshewing is that that will shake off carnall securitie,
who hath foreshowed you to fly from the wrath hanging over your Heads? that the Judge is At the door? that ye Are At the gate of Hell? such a kind of foreshowing is that that will shake off carnal security,
Finally, marke that the forewarning must be not only of the wrath to come, but also of the flight. If the forewarning were only of the wrath to come, and wee had only the torments of Hell set before our eyes, what could this doe but make vs at our wits end,
Finally, mark that the forewarning must be not only of the wrath to come, but also of the flight. If the forewarning were only of the wrath to come, and we had only the torments of Hell Set before our eyes, what could this do but make us At our wits end,
so doth it the other vpon the Remedie wherewith it is Gods pleasure to relieue vs. The Ministers (for they are chiefly these Forewarners) haue two branches of their power, to bind, to loose;
so does it the other upon the Remedy wherewith it is God's pleasure to relieve us The Ministers (for they Are chiefly these Forewarners) have two branches of their power, to bind, to lose;
they were Sadduces and Pharisees. There are but two extremities of Religion into which men run, Superstition and Atheisme; these fell, the one, that is the Pharisees, into the one extremitie;
they were Sadducees and Pharisees. There Are but two extremities of Religion into which men run, Superstition and Atheism; these fell, the one, that is the Pharisees, into the one extremity;
A Drunkard, an Adulterer, a Murderer are grieuous sinners, and in danger of the wrath to come, but the Principles are not corrupted vpon which the forewarner must worke when hee perswadeth then to flie;
A Drunkard, an Adulterer, a Murderer Are grievous Sinners, and in danger of the wrath to come, but the Principles Are not corrupted upon which the forewarner must work when he Persuadeth then to fly;
But there are many whose sinnes are opposite vnto this counsell of flying, either because they thinke there is no wrath to come, as the Saducee, or that they are out of danger of it,
But there Are many whose Sins Are opposite unto this counsel of flying, either Because they think there is no wrath to come, as the Sadducee, or that they Are out of danger of it,
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Now come to the question, Who hath forewarned you? I am not ignorant, that sundrie Writers, ancient and later, suppose that this is Quaestio admirantis, and make Saint Iohn Baptist, who receiued all others quietly,
Now come to the question, Who hath forewarned you? I am not ignorant, that sundry Writers, ancient and later, suppose that this is Question admirantis, and make Saint John Baptist, who received all Others quietly,
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when these persons came, to stand amazed, and wondring, Is it possible? hath Gods grace preuailed with Saduces, with Pharisees? and will they also bee Christs Disciples? Is Saul among the Prophets? Can hee that thought there was no Hell, be brought to flie from Hell? and hee that thought himselfe righteous prouide against the Iudgement day? Surely such examples are rare, not that God doth not yeil• some, to shew nothing is impossible to his grace;
when these Persons Come, to stand amazed, and wondering, Is it possible? hath God's grace prevailed with Sadducees, with Pharisees? and will they also be Christ Disciples? Is Saul among the prophets? Can he that Thought there was no Hell, be brought to fly from Hell? and he that Thought himself righteous provide against the Judgement day? Surely such Examples Are rare, not that God does not yeil• Some, to show nothing is impossible to his grace;
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and wee see by experience how Pharisaisme in Papists, and in Atheists Saducisme, frustrate the labours of many painfull Forewarners, the corrupt Principles of their conscience hinder their preuayling Who forewarne them to flie from the wrath to come.
and we see by experience how Pharisaism in Papists, and in Atheists Saducisme, frustrate the labours of many painful Forewarners, the corrupt Principles of their conscience hinder their prevailing Who forewarn them to fly from the wrath to come.
The Kingdome of God happily in their sense, they could bee content to enter into by the Baptisme of Saint Iohn, for their Messias was to bee a worldly King;
The Kingdom of God happily in their sense, they could be content to enter into by the Baptism of Saint John, for their Messias was to be a worldly King;
and when Christ asked them, Whether it were of heauen or of men? they durst not answere him from Heauen, least Christ should come vpon them with Why did you not then belieue it? Adde hereunto that it is not likely Saint Iohn would haue reproched them with these words generation of Vipers had there not bin hypocrisie in them.
and when christ asked them, Whither it were of heaven or of men? they durst not answer him from Heaven, lest christ should come upon them with Why did you not then believe it? Add hereunto that it is not likely Saint John would have reproached them with these words generation of Vipers had there not been hypocrisy in them.
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I conclude then, that the Question containeth a negation, and that S. Iohn herein doth set forth the second euill of these Iewes, They wanted meanes of forewarning which might apply to them the Remedie, which God hath appointed against the wrath to come. Matth. 21. v 25 NONLATINALPHABET. Orat. 31. p. 501. Nazianzen obserueth well, It is not the Nation but the disposition that maketh a Pharisee;
I conclude then, that the Question Containeth a negation, and that S. John herein does Set forth the second evil of these Iewes, They wanted means of forewarning which might apply to them the Remedy, which God hath appointed against the wrath to come. Matthew 21. v 25. Orat 31. p. 501. Nazianzen observeth well, It is not the nation but the disposition that makes a Pharisee;
for the knowledge hereof hee referres vs to our spirituall Pastors, and we must take heed we haue neither Saduces nor Pharisees eares, which may make vs vncapable of their forewarnings.
for the knowledge hereof he refers us to our spiritual Pastors, and we must take heed we have neither Sadducees nor Pharisees ears, which may make us uncapable of their forewarnings.
Let vs not despise the riches of thy goodnesse, forbearance, and long-suffering, nor with hard and impenitent hearts treasure vp vnto our selues wrath against the day of wrath;
Let us not despise the riches of thy Goodness, forbearance, and long-suffering, nor with hard and impenitent hearts treasure up unto our selves wrath against the day of wrath;
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but knowing that thy goodnesse leadeth vs to repentance, let vs so thinke vpon the wrath that shall be at the end, that we may flie from sinne to grace,
but knowing that thy Goodness leads us to Repentance, let us so think upon the wrath that shall be At the end, that we may fly from sin to grace,
stand for euer to giue glorie vnto thee the Father of mercie, through Iesus Christ our only meanes to obtaine this mercie, in the Communion of the holy spirit, who only teacheth vs to make the right vse of this mercie. Amen.
stand for ever to give glory unto thee the Father of mercy, through Iesus christ our only means to obtain this mercy, in the Communion of the holy Spirit, who only Teaches us to make the right use of this mercy. Amen.
SAint Iohn Baptist hath in his Sermon hitherto shewed the Iewes of their bad case, in regard both of sinne and woe. If he had here ended, he should rather haue seemed to bee a minister of Moses then an harbinger of Christ;
SAint John Baptist hath in his Sermon hitherto showed the Iewes of their bad case, in regard both of sin and woe. If he had Here ended, he should rather have seemed to be a minister of Moses then an harbinger of christ;
wherefore to shew that hee came indeed in the spirit of Elias, and meant to turne the hearts of the fathers towards their children, Malachi. 4.6. and the children towards their fathers, before the Lord came and smote the earth with cursing;
Wherefore to show that he Come indeed in the Spirit of Elias, and meant to turn the hearts of the Father's towards their children, Malachi. 4.6. and the children towards their Father's, before the Lord Come and smote the earth with cursing;
Euerie Iew is to haue a double being in the Couenant, an hereditarie, a possessorie; in that he is the of spring of Abraham he hath a title to the promises,
Every Iew is to have a double being in the Covenant, an hereditary, a possessory; in that he is the of spring of Abraham he hath a title to the promises,
this is the force of the particle therefore. In the argument we haue the workes, and an answerablenesse that must be betweene them; the workes are two, Gods,
this is the force of the particle Therefore. In the argument we have the works, and an answerableness that must be between them; the works Are two, God's,
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and mans, God giueth Repentance, which man must imploy in bringing forth fruites. The answerablenesse is, Mans worke must keepe good correspondencie with Gods;
and men, God gives Repentance, which man must employ in bringing forth fruits. The answerableness is, men work must keep good correspondency with God's;
Although in the fits and heate of our passions it seeme otherwise, yet is it a grounded truth, that there is no man except he be giuen ouer to a reprobate sense, which doth not naturally abhor to be either wicked or a wretch.
Although in the fits and heat of our passion it seem otherwise, yet is it a grounded truth, that there is no man except he be given over to a Reprobate sense, which does not naturally abhor to be either wicked or a wretch.
certainely reason doth acknowledge this to be so true, that Seneca thought one of the best meanes to reclaime a man that goeth a stray, was to set his case before him;
Certainly reason does acknowledge this to be so true, that Senecca Thought one of the best means to reclaim a man that Goes a stray, was to Set his case before him;
when they suppose they doe well, and turne their vaine glorie into a profitable shame. The holy Ghost master both of reason and Religion, is the guide vnto them both.
when they suppose they do well, and turn their vain glory into a profitable shame. The holy Ghost master both of reason and Religion, is the guide unto them both.
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God himselfe when he dealeth with Adam after his fall beginneth with, Where art thou? The fathers Commentarie is not vnfit, God demandeth of him not onely in what place,
God himself when he deals with Adam After his fallen begins with, Where art thou? The Father's Commentary is not unfit, God demandeth of him not only in what place,
for Adam doth answere as well in what case, I was naked, as in what place he was, I hid my selfe. Wisedome in the first of the Prouerbes dealeth thus plainely with men, How long yee simple ones will yee loue simplicitie,
for Adam does answer as well in what case, I was naked, as in what place he was, I hid my self. Wisdom in the First of the Proverbs deals thus plainly with men, How long ye simple ones will ye love simplicity,
and yee scorners delight in scorning? Our Sauiour Christ vseth the same method in his Epistle vnto the Church of Laodicea, Thou art wretched and miserable,
and ye Scorner's delight in scorning? Our Saviour christ uses the same method in his Epistle unto the Church of Laodicea, Thou art wretched and miserable,
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It is not so much as good Policie, much lesse Pietie to punish because men haue offended, they should rather prouide by punishments that they offend no more;
It is not so much as good Policy, much less Piety to Punish Because men have offended, they should rather provide by punishments that they offend no more;
Now reproofes are Verball punishments, therefore they must imitate them, so shew a disease, as that withall they prescribe the cure thereof, imitating God, who,
Now reproofs Are Verbal punishments, Therefore they must imitate them, so show a disease, as that withal they prescribe the cure thereof, imitating God, who,
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and Wisedome that began with, How long will yee fooles delight in folly, &c. concludeth with, Turne you at my reproofe, I will powre out of my spirit vpon you, I will make knowne my words vnto you;
and Wisdom that began with, How long will ye Fools delight in folly, etc. Concludeth with, Turn you At my reproof, I will pour out of my Spirit upon you, I will make known my words unto you;
And our Sauiour Christ, least he should seeme to vpbraid the Laodiceans offereth them a present supplie of gold, of rayment, of eye-salue, of whatsoeuer they did want.
And our Saviour christ, lest he should seem to upbraid the Laodiceans Offereth them a present supplie of gold, of raiment, of eyesalve, of whatsoever they did want.
for the remedie prescribed is an euidence that the reproofe proceeded from Loue, and the reprehender may say with S. Paul, 1. Cor 4 I wrote not these things to shame you,
for the remedy prescribed is an evidence that the reproof proceeded from Love, and the reprehender may say with S. Paul, 1. Cor 4 I wrote not these things to shame you,
and Loue is so necessarie in reproofe, that Saint Austin is of opinion, That no man should reproue except he first strictly examine his conscience whether hee doe it out of Loue;
and Love is so necessary in reproof, that Saint Austin is of opinion, That no man should reprove except he First strictly examine his conscience whither he do it out of Love;
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for although the inborne principles before specified, I meane our naturall desire of goodnesse and happinesse make vs capable in our worst case of good counsell:
for although the inborn principles before specified, I mean our natural desire of Goodness and happiness make us capable in our worst case of good counsel:
and our most stubbourne affections are contented to bee wrought by them, Let the righteous reproue me (saith the Psalmist) and it shall be a precious balme:
and our most stubbourne affections Are contented to be wrought by them, Let the righteous reprove me (Says the Psalmist) and it shall be a precious balm:
I note this the rather, because I wish that all Ministers would herein follow Saint Iohn Baptist, and neither smother sinne which is no farther hated then it is knowne,
I note this the rather, Because I wish that all Ministers would herein follow Saint John Baptist, and neither smother sin which is no farther hated then it is known,
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If any thing will reclaime, it is the prescribing of a good course coupled with the description of a sinners bad case, so the words of the wise will proue as goades,
If any thing will reclaim, it is the prescribing of a good course coupled with the description of a Sinners bad case, so the words of the wise will prove as goads,
the first is Gods, Hee giues repentance. Though the Author be not exprest, yet is he necessarily to bee vnderstood, the Apostle is cleare for it, The seruant of God must meekely instruct those that are contrarie minded, trying if God at any time will grant them repentance;
the First is God's, He gives Repentance. Though the Author be not expressed, yet is he necessarily to be understood, the Apostle is clear for it, The servant of God must meekly instruct those that Are contrary minded, trying if God At any time will grant them Repentance;
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for what is repentance but the Soules rising from death to life, and no man euer quickned his owne soule, hee must leaue that to God for euer, the same God that made man after his Image, must repaire his Image in man,
for what is Repentance but the Souls rising from death to life, and no man ever quickened his own soul, he must leave that to God for ever, the same God that made man After his Image, must repair his Image in man,
The Grecians (according to Lactantius) speake better and more significantly that vse the word NONLATINALPHABET, then the Latines that vse Paenitentia. Tertullian before him writing against Marcion, presseth the significancie of the Greeke word,
The Greeks (according to Lactantius) speak better and more significantly that use the word, then the Latins that use Penitence. Tertullian before him writing against Marcion, Presseth the significancy of the Greek word,
and because words doe lead vs to the vnderstanding of things, we will a little looke into the word, it may happily make vs to sound the things much better.
and Because words do led us to the understanding of things, we will a little look into the word, it may happily make us to found the things much better.
NONLATINALPHABET commeth from NONLATINALPHABET, and NONLATINALPHABET doth signifie properly the first facultie of the reasonable soule, but by a Trope it is vsed oftentimes to note the whole:
comes from, and does signify properly the First faculty of the reasonable soul, but by a Trope it is used oftentimes to note the Whole:
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because nothing is desired which is vnknowne, our Appetite and our Will stirre not except they be informed of some thing which may occasion their stirring,
Because nothing is desired which is unknown, our Appetite and our Will stir not except they be informed of Some thing which may occasion their stirring,
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for the changing of the whole reasonable Soule, and then it is compounded of NONLATINALPHABET and NONLATINALPHABET, the change of vnderstanding, and of the will;
for the changing of the Whole reasonable Soul, and then it is compounded of and, the change of understanding, and of the will;
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how many Iewes haue vncircumcised themselues, and how many haue vnchristianed thēselues, that were sometimes members of the Church? How many doe dayly returne like Dogges to their vomit,
how many Iewes have uncircumcised themselves, and how many have vnchristianed themselves, that were sometime members of the Church? How many do daily return like Dogs to their vomit,
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then for many things which we haue done ill? vnto whom I must remember that of Saint Peter; It were better neuer to haue knowne the way of righteousnesse,
then for many things which we have done ill? unto whom I must Remember that of Saint Peter; It were better never to have known the Way of righteousness,
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for they (saith hee) that repent of their Repentance towards God, by how much they shall bee more acceptable to the diuell to whom they come, by so much they shall bee more odious vnto God from whom they goe.
for they (Says he) that Repent of their Repentance towards God, by how much they shall be more acceptable to the Devil to whom they come, by so much they shall be more odious unto God from whom they go.
Nazianzene setteth it forth in a very fit resemblance, comparing the Soule of a man to a paire of writing tables, out of which must be wathed whatsoeuer was written with sinne,
Nazianzene sets it forth in a very fit resemblance, comparing the Soul of a man to a pair of writing tables, out of which must be wathed whatsoever was written with sin,
and insteed thereof must be entred the writing of grace; both these are necessarie in Repentance, God hath dedicated both parts in his owne Repentance;
and instead thereof must be entered the writing of grace; both these Are necessary in Repentance, God hath dedicated both parts in his own Repentance;
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finally the Sacrament of Baptisme, which in the Scripture is called the Baptisme of repentance Symbolically preacheth both vnto vnto vs, the dipping into the water,
finally the Sacrament of Baptism, which in the Scripture is called the Baptism of Repentance Symbolically Preacheth both unto unto us, the dipping into the water,
and we must feare his doome out of whom the vncleane spirit was cast in the Gospell, whom because the holy Ghost succeeded not, the foule spirit repossest the person with seuen worse then himselfe, and made the latter end of that man worse then his beginning.
and we must Fear his doom out of whom the unclean Spirit was cast in the Gospel, whom Because the holy Ghost succeeded not, the foul Spirit repossest the person with seuen Worse then himself, and made the latter end of that man Worse then his beginning.
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And thus much of the nature of Repentance, which is the first worke, Gods worke, which changeth vs from bad to good, not onely cleansing sinne, but also giuing grace.
And thus much of the nature of Repentance, which is the First work, God's work, which changes us from bad to good, not only cleansing sin, but also giving grace.
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euen so must Gods grace change man before any alteration will appeare in the conuersation of man, the tree must be planted by the Riuers of waters, before it can bring forth her fruites,
even so must God's grace change man before any alteration will appear in the Conversation of man, the tree must be planted by the rivers of waters, before it can bring forth her fruits,
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and we must bee Gods workmanship created vnto good workes, before we can walke in them. Wee must not therefore take such pleasure in beholding the Tree bee it neuer so richly loaden with fruites,
and we must be God's workmanship created unto good works, before we can walk in them. we must not Therefore take such pleasure in beholding the Tree be it never so richly loaded with fruits,
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we must so regard mans worke that wee giue the precedencie alwayes to Gods, and acknowledge this to bee the off spring of that; but enough of the Order.
we must so regard men work that we give the precedency always to God's, and acknowledge this to be the off spring of that; but enough of the Order.
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I come now to the Worke, which is bearing of fruites. That which is here called fruites, Acts 26. is called workes, whereby we gather that good workes are fruites; and indeed onely good workes deserue this name,
I come now to the Work, which is bearing of fruits. That which is Here called fruits, Acts 26. is called works, whereby we gather that good works Are fruits; and indeed only good works deserve this name,
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for if Saint Austins definition bee true, That is fruit which a man may with comfort enioy, how should sinne be reputed fruites? Who can take any content in it? Not the sinner himselfe;
for if Saint Austins definition be true, That is fruit which a man may with Comfort enjoy, how should sin be reputed fruits? Who can take any content in it? Not the sinner himself;
yet when it commeth to our conscience, and thither sooner or later it must come, Saint Pauls question will then come seasonably, What fruit had yee then in those things whereof yee are now ashamed? Sinnes then may not passe for fruits, fruits properly so called;
yet when it comes to our conscience, and thither sooner or later it must come, Saint Paul's question will then come seasonably, What fruit had ye then in those things whereof ye Are now ashamed? Sinnes then may not pass for fruits, fruits properly so called;
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therefore well may good workes beare the name of fruits. And I the very name of fruits distinguishing good workes from bad, containeth a good motiue to doe well, and forbeare sinne;
Therefore well may good works bear the name of fruits. And I the very name of fruits distinguishing good works from bad, Containeth a good motive to do well, and forbear sin;
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for, Who would labour for nought, and spend his strength in vaine, being not to haue so much as his labour for his paine? for he must write vpon his wages not only vanitie but also vexation of spirit. And againe, Who would bee wearie of well doing, that knoweth his labour is not in vaine,
for, Who would labour for nought, and spend his strength in vain, being not to have so much as his labour for his pain? for he must write upon his wages not only vanity but also vexation of Spirit. And again, Who would be weary of well doing, that Knoweth his labour is not in vain,
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I obserue this the rather because here we may see many faire flowers, which in their youth shew good effects of their Gouernours care and paines, who no sooner are set at libertie (as too often they are before the flowers become fruit) but they wither and faile;
I observe this the rather Because Here we may see many fair flowers, which in their youth show good effects of their Governors care and pains, who no sooner Are Set At liberty (as too often they Are before the flowers become fruit) but they wither and fail;
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Neither is Goodnesse only called Fruit in the singular number, but the word is plurall, our worke is many workes, wee must beare Fruits; we must as the Apostle speaketh) be fruitfull in all good workes.
Neither is goodness only called Fruit in the singular number, but the word is plural, our work is many works, we must bear Fruits; we must as the Apostle speaks) be fruitful in all good works.
The soule of a man is but one, but it quickeneth a bodie consisting of many different members, all which it setteth on worke, the eye to see, the eare to heare, the foot to goe, &c. euen so though the grace of God, which is the soule of the soule of man be but one,
The soul of a man is but one, but it Quickeneth a body consisting of many different members, all which it sets on work, the eye to see, the ear to hear, the foot to go, etc. even so though the grace of God, which is the soul of the soul of man be but one,
hereupon Saint Paul biddeth vs put on the whole armour of God, and to cast away all workes of darknesse, and in another place, Whatsoeuer things are iust, whatsoeuer things are holy, Rom. 13. Philip.
hereupon Saint Paul bids us put on the Whole armour of God, and to cast away all works of darkness, and in Another place, Whatsoever things Are just, whatsoever things Are holy, Rom. 13. Philip.
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The Law of God hath two parts, the Precept and the Sanction. The Sanction sheweth vnto vs the danger of sinne obliging vnto punishment, from which wee are not free but by Iustification; and this Iustification is attended with Repentance, Repentance that looketh vnto the guilt of sinne, which cleaueth vnto the Act thereof.
The Law of God hath two parts, the Precept and the Sanction. The Sanction shows unto us the danger of sin obliging unto punishment, from which we Are not free but by Justification; and this Justification is attended with Repentance, Repentance that looks unto the guilt of sin, which cleaveth unto the Act thereof.
and how the vnknowne murder was expiated, wee reade Deut. 21. there must bee a feeling in vs of other mens sinnes, a religious feeling, seeing thereby they put not only themselues but vs to in danger of Gods wrath;
and how the unknown murder was expiated, we read Deuteronomy 21. there must be a feeling in us of other men's Sins, a religious feeling, seeing thereby they put not only themselves but us to in danger of God's wrath;
And how may priuate men better doe this, then by those solemne acts of Humiliation, the only attonement which by faith in Christ we can make with God? But Saint Pauls complaint may be renewed;
And how may private men better do this, then by those solemn acts of Humiliation, the only atonement which by faith in christ we can make with God? But Saint Paul's complaint may be renewed;
and making a reall crie for mercie in the eares of God? No, wee come not so farre as a vocall; our tongues crie not, God bee mercifull to mee a Sinner, which is but the voice of man:
and making a real cry for mercy in the ears of God? No, we come not so Far as a vocal; our tongues cry not, God be merciful to me a Sinner, which is but the voice of man:
surely Theodoret thought better of King Dauids repentance, when he pronounced of it, There were many Heroicall vertues in King Dauid, but for none is he so illustrious as for his repentance;
surely Theodoret Thought better of King David Repentance, when he pronounced of it, There were many Heroical Virtues in King David, but for none is he so illustrious as for his Repentance;
so much more illustrious, by how much it is a rarer thing to see a King come from his Throne clothed in sackcloth, sitting in dust and ashes, feeding vpon the bread of sorrow,
so much more illustrious, by how much it is a rarer thing to see a King come from his Throne clothed in Sackcloth, sitting in dust and Ashes, feeding upon the bred of sorrow,
That the man which dareth goe to bed with a conscience charged with the guilt of one enormous sinne, is much more desperate then he that dareth lie vnarmed with seuen armed men that are his deadly foes,
That the man which dareth go to Bed with a conscience charged with the guilt of one enormous sin, is much more desperate then he that dareth lie unarmed with seuen armed men that Are his deadly foes,
or if it bee priuate, the times are assigned by a mans owne conscience. There is another Repentance which attendeth Sanctification inioyned by the precept of the Law;
or if it be private, the times Are assigned by a men own conscience. There is Another Repentance which attends Sanctification enjoined by the precept of the Law;
but I hasten to that which followeth, only obseruing that of Saint Paul; Euery creature groaneth, desiring the libertie of the Sonnes of God, and therefore it is a shame for the sonnes of God not to beare a part in this mourning,
but I hasten to that which follows, only observing that of Saint Paul; Every creature Groaneth, desiring the liberty of the Sons of God, and Therefore it is a shame for the Sons of God not to bear a part in this mourning,
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and describeth it in the last Chapter of his third Booke) but specially to Gregorie Nyssenes Oration of Baptisme, where he bringeth in a baptized Christian thus resisting the temptations of the Deuill;
and Describeth it in the last Chapter of his third Book) but specially to Gregory Nyssenes Oration of Baptism, where he brings in a baptised Christian thus resisting the temptations of the devil;
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A vaunt thou wicked fiend, I am dead, and can a dead man be moued with those things which hee affected when he was aliue? When I was aliue I could riot, I couldlie, &c. can a dead man doe these things? Certainly,
A vaunt thou wicked fiend, I am dead, and can a dead man be moved with those things which he affected when he was alive? When I was alive I could riot, I coldly, etc. can a dead man do these things? Certainly,
when wee looke vpon our selues, and see how common sinnes are amongst vs, the ranknesse, the plentie of the fruit that we beare, sheweth that the sinfull root is not dead in vs;
when we look upon our selves, and see how Common Sins Are among us, the rankness, the plenty of the fruit that we bear, shows that the sinful root is not dead in us;
I conclude with the exhortation of Saint Paul, C••os 3.5. Let vs therefore mortifie our m•mbers which are vpon the earth, formication, vncleanesse, inordinate affection, Rom 13.14. euill concupiscence, and couetousnesse which is Idolatrie;
I conclude with the exhortation of Saint Paul, C••os 3.5. Let us Therefore mortify our m•mbers which Are upon the earth, fornication, uncleanness, inordinate affection, Rom 13.14. evil concupiscence, and covetousness which is Idolatry;
You haue heard what is our worke, There remaine two things yet, The one is the Commandement to doe it, the other is the degree in which wee must performe it, Men doe not light a Candle to put it vnder a bushell, neither doth God giue grace but for the vse.
You have herd what is our work, There remain two things yet, The one is the Commandment to do it, the other is the degree in which we must perform it, Men do not Light a Candle to put it under a bushel, neither does God give grace but for the use.
Come on you (saith he) which glorie in your Baptisme, how shall it appeare that the mysticall grace hath altered you? In your countenance there appeareth no change,
Come on you (Says he) which glory in your Baptism, how shall it appear that the mystical grace hath altered you? In your countenance there appears no change,
when after his conuersion she came towards him, he sted; she calleth after him, Whither flyest thou? 〈 … 〉 2.10. It is 〈 ◊ 〉 his answere was But I am not I:
when After his conversion she Come towards him, he stead; she calls After him, Whither fliest thou? 〈 … 〉 2.10. It is 〈 ◊ 〉 his answer was But I am not I:
and let euery one that is in Iesus Christ become a new creature. And so I come from the Commandement to the degree. There must bee an answerablenesse betweene Gods worke and ours, It is not enough to bring forth fruits they must be worthy of Repentance.
and let every one that is in Iesus christ become a new creature. And so I come from the Commandment to the degree. There must be an answerableness between God's work and ours, It is not enough to bring forth fruits they must be worthy of Repentance.
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NONLATINALPHABET (saith a learned Interpreter) hath his name from NONLATINALPHABET and is a Metaphor taken from ballances when one seale doth counterpoize another;
(Says a learned Interpreter) hath his name from and is a Metaphor taken from balances when one seal does counterpoise Another;
But Etymologies doe not alwayes yeild good grounds of Diuinitie, It is well if there bee a correspondencie, an equalitie is more then may bee hoped for betweene Gods worke and ours.
But Etymologies do not always yield good grounds of Divinity, It is well if there be a correspondency, an equality is more then may be hoped for between God's work and ours.
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Which I obserue the rather, because the Rhemish note findeth Sacisfactorie workes in this word, forgetting their owne Dininitie which maketh Satisfaction attend penance,
Which I observe the rather, Because the Rhemish note finds Sacisfactorie works in this word, forgetting their own Divinity which makes Satisfaction attend penance,
the Guilt infinite, the Act finite. Nothing can worthily satisfie for the Guilt, but only the pretious death of Iesus Christ, his Bloud only is the propitiation for our sins.
the Gilded infinite, the Act finite. Nothing can worthily satisfy for the Gilded, but only the precious death of Iesus christ, his Blood only is the propitiation for our Sins.
and recouer, he will cleaue faster vnto God, and loue him mere ardently, and he pleaseth God the better when his loue after a recouerie groweth zelous,
and recover, he will cleave faster unto God, and love him mere ardently, and he Pleases God the better when his love After a recovery grows zealous,
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but since the Apostles dayes, neuer had the Church a better Bishop then was Saint Austin. But if we should looke for this degree in this age, we might happily seeke long, but scarce find any parallel;
but since the Apostles days, never had the Church a better Bishop then was Saint Austin. But if we should look for this degree in this age, we might happily seek long, but scarce find any parallel;
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but hee that hath beene a Fornicator, an Adulterer, &c. must goe as farre in abstaining from the contentments of this life, which are otherwise allowed him,
but he that hath been a Fornicator, an Adulterer, etc. must go as Far in abstaining from the contentment's of this life, which Are otherwise allowed him,
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The Degree of the second kind of Repentance, is when a mans outward life striueth to bee answerable to his inward calling. It is strange to see how in worldly state euerie man striueth to liue futably to his ranke,
The Degree of the second kind of Repentance, is when a men outward life strives to be answerable to his inward calling. It is strange to see how in worldly state every man strives to live futably to his rank,
and who doth endeuour that himselfe may be a Temple fit for God? As for our Clothes, they should be royall, our Garments should euer be white, the wedding Garment should neuer be off;
and who does endeavour that himself may be a Temple fit for God? As for our Clothes, they should be royal, our Garments should ever be white, the wedding Garment should never be off;
If time be granted vnto vs after our Conuersion, it is granted to the end that by our good Conuersation wee may set forth the vertues of him that hath called vs into his maruailous light.
If time be granted unto us After our Conversion, it is granted to the end that by our good Conversation we may Set forth the Virtues of him that hath called us into his marvelous Light.
because we leaue sinne before sinne leaueth vs, but if we will then vse Repentance when we can sinne no more, our Repentance will be vnfruitfull and only penall.
Because we leave sin before sin Leaveth us, but if we will then use Repentance when we can sin no more, our Repentance will be unfruitful and only penal.
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And indeed, they which will not vse Repentance in this World fruitfully, shall, will they nill they, repent in the World to come, but it will be vnfruitfully;
And indeed, they which will not use Repentance in this World fruitfully, shall, will they nill they, Repent in the World to come, but it will be unfruitfully;
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the next point is the remedy of their Heads, which taketh vp the remainder of the Text. In applying this remedy, the Baptist doth first open, then correct their errour:
the next point is the remedy of their Heads, which Takes up the remainder of the Text. In applying this remedy, the Baptist does First open, then correct their error:
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for what he correcteth, in that they erred. Now he correcteth in their obiection, Ignorance and Arrogancie, both double, double Ignorance, double Arrogancie;
for what he Correcteth, in that they erred. Now he Correcteth in their objection, Ignorance and Arrogancy, both double, double Ignorance, double Arrogancy;
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For although there bee comfort in being any wayes a child of Abraham, yet the triall of our comfort must begin at our resemblance of not our allyance vnto Abraham; therefore Saint Iohn that corrected their defect in matter, correcteth also their defect in order, Begin not to say, let not this be the entrance to your Apologie.
For although there be Comfort in being any ways a child of Abraham, yet the trial of our Comfort must begin At our resemblance of not our alliance unto Abraham; Therefore Saint John that corrected their defect in matter, Correcteth also their defect in order, Begin not to say, let not this be the Entrance to your Apology.
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Hauing thus corrected their Ignorance, hee goeth on, and correcteth their Arrogancie. Arrogancie is the child of Ignorance; of the good things which we thinke we haue, the lesse we know the more we crake;
Having thus corrected their Ignorance, he Goes on, and Correcteth their Arrogancy. Arrogancy is the child of Ignorance; of the good things which we think we have, the less we know the more we crake;
As they thought them selues to bee wholy his, so they thought none his but themselues onely, they held all other Nations vile, the Iewes onely to be noble.
As they Thought them selves to be wholly his, so they Thought none his but themselves only, they held all other nations vile, the Iewes only to be noble.
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And this first branch of Arrogancie sprang from the first branch of their Ignorance, for indeed as they were children of Abraham, so none were children but they.
And this First branch of Arrogancy sprang from the First branch of their Ignorance, for indeed as they were children of Abraham, so none were children but they.
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yea there is faire euidence in Gods Couenant that Abraham shall haue other children, seeme they neuer so vnlikely to become children, not onely besides them, which is enough to take downe their pride:
yea there is fair evidence in God's Covenant that Abraham shall have other children, seem they never so unlikely to become children, not only beside them, which is enough to take down their pride:
as if, liued they neuer so inordinately, it did nothing concerne them. This Saint Iohn correcteth, hee telleth them that they are not so in the Couenant,
as if, lived they never so inordinately, it did nothing concern them. This Saint John Correcteth, he Telleth them that they Are not so in the Covenant,
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And first because no defect nor excesse (and such are the Iewes Ignorance and Arrogance, the on detracting from, the other adding to the truth) can bee knowne without the meane which is their measure, in reference whereunto we iudge of them;
And First Because no defect nor excess (and such Are the Iewes Ignorance and Arrogance, the on detracting from, the other adding to the truth) can be known without the mean which is their measure, in Referente whereunto we judge of them;
the truth of Abrahams fatherhood must first be opened, and we must see what grace God vouchsafed him, that thereby we may conceiue the vprightnesse of the Baptists censure.
the truth of Abrahams fatherhood must First be opened, and we must see what grace God vouchsafed him, that thereby we may conceive the uprightness of the Baptists censure.
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I will not fall into the common place of Abrahams praise, the large Texts which the Scripture doth yeeld thereof hath found most eloquent, most aboundant commentaries, there is scarse a Iew or Christian, Greeke or Latine Father that doth not write of him,
I will not fallen into the Common place of Abrahams praise, the large Texts which the Scripture does yield thereof hath found most eloquent, most abundant commentaries, there is scarce a Iew or Christian, Greek or Latin Father that does not write of him,
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yet this was Abrahams aduantage, that God first gaue these things to him, and onely confirmed them vnto them, and that too for his sake. But to speake more distinctly.
yet this was Abrahams advantage, that God First gave these things to him, and only confirmed them unto them, and that too for his sake. But to speak more distinctly.
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Chrysostome obserues that which is cleare, 1. Cor. 1. that Abraham was the tenth from Noah, and that God tooke him out of that prophane age and place wherin he liued, as his owne portion;
Chrysostom observes that which is clear, 1. Cor. 1. that Abraham was the tenth from Noah, and that God took him out of that profane age and place wherein he lived, as his own portion;
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for Eusebius in his Chronicle obserueth that Abraham was the first Prophet to whom the Sonne of God appeared in the shape of a man, at what time he inuested him with the Patriarkship.
for Eusebius in his Chronicle observeth that Abraham was the First Prophet to whom the Son of God appeared in the shape of a man, At what time he invested him with the Patriarchship.
and indeed Saint Austin telleth vs, that whatsoeuer the Scripture reporteth of Abraham it is Factum & prophetia, a propheticall fact, it concerneth not only the time present, but the time to come; as well his, as him.
and indeed Saint Austin Telleth us, that whatsoever the Scripture Reporteth of Abraham it is Factum & Prophetia, a prophetical fact, it concerns not only the time present, but the time to come; as well his, as him.
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Touching the first, the Promise is plaine, that in his seed all Nations of the earth shall be blessed, the Prophets vsually meaning the Gentiles call them Israel;
Touching the First, the Promise is plain, that in his seed all nations of the earth shall be blessed, the prophets usually meaning the Gentiles call them Israel;
Secondly of those which are of Abrahams family, it is not Gods pleasure that any should bee saued that doth not exemplifie Abrahams vertues in his life;
Secondly of those which Are of Abrahams family, it is not God's pleasure that any should be saved that does not exemplify Abrahams Virtues in his life;
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to bee blessed with blessed Abraham: but no hope I say to attaine this but by conforming our liues to Abrahams, in such a faith as worketh by charitie.
to be blessed with blessed Abraham: but no hope I say to attain this but by conforming our lives to Abrahams, in such a faith as works by charity.
Therefore Gregorie Nyssen calleth him viam fidei the path of saith, Irenie saith, that his Faith was prophetia sidei, Ambrose that hee was Forma credentium; but Saint Austin obserueth well that (which commeth yet nearer to my Text) Duplex prophetia facta est Abrahae, carnalis & spiritualis;
Therefore Gregory Nyssen calls him viam fidei the path of Says, Irenie Says, that his Faith was Prophetia sidei, Ambrose that he was Forma credentium; but Saint Austin observeth well that (which comes yet nearer to my Text) Duplex Prophetia facta est Abraham, Carnalis & spiritualis;
He was a most noble Patriarke corporally, but spiritually hee was much more noble; yea whatsoeuer he was corporally, was but a Type of that which he was spiritually:
He was a most noble Patriarch corporally, but spiritually he was much more noble; yea whatsoever he was corporally, was but a Type of that which he was spiritually:
obserue in the points of his prerogatiue, the Sacrament a pledge of Gods Couenant, the sacrifices Types of his vertues, in both the thing corporall was but a Type of a better thing, of that which was spirituall.
observe in the points of his prerogative, the Sacrament a pledge of God's Covenant, the Sacrifices Types of his Virtues, in both the thing corporal was but a Type of a better thing, of that which was spiritual.
whereof the carnall was to continue but during the old Testament, but the spirituall was to last vntill the end of the world, It is an errour of the Iewes to thinke that Circumcision must bee Catholike both in time and place;
whereof the carnal was to continue but during the old Testament, but the spiritual was to last until the end of the world, It is an error of the Iewes to think that Circumcision must be Catholic both in time and place;
Let vs come then to their Ignorance. Whereof the first branch is the mayming of the truth; they vnderstood the prerogatiue of Abraham onely according to the flesh,
Let us come then to their Ignorance. Whereof the First branch is the maiming of the truth; they understood the prerogative of Abraham only according to the Flesh,
It is true, that euen according to the flesh, no nation may compare with the Iewe in Nobilitie •of parentage, none euer sprang from such worthies, as they doe;
It is true, that even according to the Flesh, no Nation may compare with the Iewe in Nobilt •of parentage, none ever sprang from such worthies, as they do;
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when wee come to consider whether either of the se be such, as he should bee, we find that either of them may degenerate either in the lineaments or in the qualities:
when we come to Consider whither either of the se be such, as he should be, we find that either of them may degenerate either in the lineaments or in the qualities:
Doth reason acknowledge this in beasts, and shall not Religion acknowledge it much more in men? It was grosse ignorance in the Iewes to thinke that the outward Character could denominate them without the inward,
Does reason acknowledge this in beasts, and shall not Religion acknowledge it much more in men? It was gross ignorance in the Iewes to think that the outward Character could denominate them without the inward,
nay God himselfe doth vilisie them, calling them sometimes Gentiles in generall, sometimes descending to particulars, are you not all as the children of A•thiopia vnto me? And as if that parentage were too good, Thy natiuitie (saith God) is of the land of Canaan, Ezech 16. thy father was an Amorite thy mother an Hittite;
nay God himself does vilify them, calling them sometime Gentiles in general, sometime descending to particulars, Are you not all as the children of A•thiopia unto me? And as if that parentage were too good, Thy Nativity (Says God) is of the land of Canaan, Ezekiel 16. thy father was an Amorite thy mother an Hittite;
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The truth whereof Saint Chrysostome setteth before vs in an excellent Simile, Behold (saith he) Gold commeth of the earth, a precious mettall of a very base Element, we esteeme the Gold, we care not for the earth;
The truth whereof Saint Chrysostom sets before us in an excellent Simile, Behold (Says he) Gold comes of the earth, a precious mettle of a very base Element, we esteem the Gold, we care not for the earth;
so if a child be vnworthy, what doth it auaile him to be of worthy Parents? What is Ismael the better for being the sonne of Abraham? If this rule haue exceptions (as indeed it hath) in worldly societies,
so if a child be unworthy, what does it avail him to be of worthy Parents? What is Ishmael the better for being the son of Abraham? If this Rule have exceptions (as indeed it hath) in worldly societies,
yet to Godward the rule is true, none can claime spirituall kindred with Abraham, but they that are new Creatures, dissimilitude of manners, argueth Bastards and no Sonnes.
yet to Godward the Rule is true, none can claim spiritual kindred with Abraham, but they that Are new Creatures, dissimilitude of manners, argue Bastards and no Sons.
As in knowing God, so in knowing our state to Godward we must rise from the effects to the cause, that so afterward, we may from the cause conclude the effects;
As in knowing God, so in knowing our state to Godward we must rise from the effects to the cause, that so afterwards, we may from the cause conclude the effects;
though (I dare say) that, if the parts of the doctrine publikely authorized by the Reformed Churches be charitably laid together (and otherwise to construe the writing is against good manners by a rule in the Ciuill Law) wee shall find nothing but that which may passe for sound and good.
though (I Dare say) that, if the parts of the Doctrine publicly authorized by the Reformed Churches be charitably laid together (and otherwise to construe the writing is against good manners by a Rule in the Civil Law) we shall find nothing but that which may pass for found and good.
As they thought themselues to be holy, so did they think thēselues to be the onely children of Abraham. In their Synagogues it is one of those things for which they giue thanks vnto God, that they are born Israelites not Goim Gentiles, of whom they neuer speak but with great scorn;
As they Thought themselves to be holy, so did they think themselves to be the only children of Abraham. In their Synagogues it is one of those things for which they give thanks unto God, that they Are born Israelites not Goim Gentiles, of whom they never speak but with great scorn;
Cyril Alexandrinus amplifieth this point vpon, Osea cap. 9. The Israelites looking loftily, and speaking bigge, boasted we haue Abraham to our father, he addeth to our purpose, that they did most insolently despise all other nations.
Cyril Alexandrian amplifieth this point upon, Hosea cap. 9. The Israelites looking loftily, and speaking big, boasted we have Abraham to our father, he adds to our purpose, that they did most insolently despise all other Nations.
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Theodoret obserueth it in Rom. cap. 10. for neither their seruitude, nor their dispersion, nor the ruine of their Temple and Countrie doth so much vexe them,
Theodoret observeth it in Rom. cap. 10. for neither their servitude, nor their dispersion, nor the ruin of their Temple and Country does so much vex them,
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And there is good ground for this note both in rule and practice, God foretold it should be so, Deut. 32. Because you haue prouoked me to iealousie by those that are no Gods, I also will prouoke you to iealousie with that which is no people, by a foolish nation will I anger you.
And there is good ground for this note both in Rule and practice, God foretold it should be so, Deuteronomy 32. Because you have provoked me to jealousy by those that Are no God's, I also will provoke you to jealousy with that which is no people, by a foolish Nation will I anger you.
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when a whole Citie of the Gentiles came to heare the Word of God? Did they not forbid the Apostles to preach to the Gentiles? All these are proofes in what estimation they had the Gentiles.
when a Whole city of the Gentiles Come to hear the Word of God? Did they not forbid the Apostles to preach to the Gentiles? All these Are proofs in what estimation they had the Gentiles.
And doe not the Romanists in the like manner glorie now in Saint Peter, and thinke none built vpon the rocke of Saint Peters confession but themselues? Syrians, Armenians, Ethiopians, Graecians, Protestants, all are Heretickes but themselues;
And do not the Romanists in the like manner glory now in Saint Peter, and think none built upon the rock of Saint Peter's Confessi but themselves? Syrians, Armenians, Ethiopians, Greeks, Protestants, all Are Heretics but themselves;
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but nothing so galleth them as the glorie of the Reformed Churches, which is a spice of their Iewish pride, Saint Iohn shall correct them in the Iewes:
but nothing so galleth them as the glory of the Reformed Churches, which is a spice of their Jewish pride, Saint John shall correct them in the Iewes:
Saint Iohn disproueth the Iewes, appropriating of Abrahams Family to themselues, shewing that there is no impediment in Gods Power, but that Abraham may haue:
Saint John disproveth the Iewes, appropriating of Abrahams Family to themselves, showing that there is no impediment in God's Power, but that Abraham may have:
yea, rather, there is faire euidence in his Couenant, that Abraham shall haue other children: euen those that seeme vnlikely to become chilren, though all the Iewes saile.
yea, rather, there is fair evidence in his Covenant, that Abraham shall have other children: even those that seem unlikely to become children, though all the Iewes sail.
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for it must be an Almightie Power that must worke this alteration of any. By Gods Power then you must vnderstand his absolute abilitie to doe what he will,
for it must be an Almighty Power that must work this alteration of any. By God's Power then you must understand his absolute ability to do what he will,
and can there be any question, but that the same God, which out of the dust of the earth, made man, of the rib of man made woman, can raise vp children vnto Abraham? to take away all doubt from the Iew,
and can there be any question, but that the same God, which out of the dust of the earth, made man, of the rib of man made woman, can raise up children unto Abraham? to take away all doubt from the Iew,
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And if out of the withered bodie of Abraham and Sarah God could draw Isaak, why cannot other children by the same power bee giuen vnto Abraham? There should bee no doubt with vs;
And if out of the withered body of Abraham and Sarah God could draw Isaac, why cannot other children by the same power be given unto Abraham? There should be no doubt with us;
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the first Article of whose Creed is, I belieue in God the Father Almightie; and yet a doubt is made of this, a double doubt, one Impious, another Curious.
the First Article of whose Creed is, I believe in God the Father Almighty; and yet a doubt is made of this, a double doubt, one Impious, Another Curious.
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Were God neuer so willing he cannot make a man of a stone, and in this doth our opinion and the opinion of Plato, and other Greeke Philosophers which haue written aright of the nature of things, differ from Moses;
Were God never so willing he cannot make a man of a stone, and in this does our opinion and the opinion of Plato, and other Greek Philosophers which have written aright of the nature of things, differ from Moses;
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but also aboue their conceit, is possible to God; for as Saint Bernard, There is neither number nor boundarie of those things that come within the compasse of Gods Omnipotencie.
but also above their conceit, is possible to God; for as Saint Bernard, There is neither number nor boundary of those things that come within the compass of God's Omnipotency.
can possibly bee the children of Abraham? whereas Abrahams children must spring from Abrahams loines; A question vnworthy of Diuines: But to the purpose.
can possibly be the children of Abraham? whereas Abrahams children must spring from Abrahams loins; A question unworthy of Divines: But to the purpose.
that it is so, you may gather out of the very phrase, it is not said, God shall raise children of Abraham, but vnto Abraham, they are not to bee his children by Generation, but by Regeneration.
that it is so, you may gather out of the very phrase, it is not said, God shall raise children of Abraham, but unto Abraham, they Are not to be his children by Generation, but by Regeneration.
But whether we looke vpon our selues or others, if we find that of stones we are become the children of Abraham, let vs magnisie God according to his mercie;
But whither we look upon our selves or Others, if we find that of stones we Are become the children of Abraham, let us magnify God according to his mercy;
Which the rather must be admitted, because the Apostle telleth vs, They that are children of Abraham, are children of God: and then Saint Iohn will tell vs, that the children of God are not borne of flesh and bloud,
Which the rather must be admitted, Because the Apostle Telleth us, They that Are children of Abraham, Are children of God: and then Saint John will tell us, that the children of God Are not born of Flesh and blood,
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Finally, Gregorie Nyssen doth wittily meditare vpon those words of God to Abraham; Looke to Heauen and behold the Starres: so shall thy seed bee; Orat. 1. de Paschate.
Finally, Gregory Nyssen does wittily meditare upon those words of God to Abraham; Look to Heaven and behold the Stars: so shall thy seed be; Orat 1. de Pasch.
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Who is my Mother? and who is my Brother? And God meant no other when he promised King Dauid of his sonne, I will be his father and he shall be my sonne;
Who is my Mother? and who is my Brother? And God meant no other when he promised King David of his son, I will be his father and he shall be my son;
but the second Proposition importeth a Mysterie, in the words the promise is mysticall that supplyeth children vnto Abraham; I am more benefited by the Mysterie then the Miracle,
but the second Proposition imports a Mystery, in the words the promise is mystical that supplieth children unto Abraham; I am more benefited by the Mystery then the Miracle,
therefore in the speech of Christs Harbenger, I obserue specially the building vp of the Church, which was not erected of stones materiall, but of conuerted soules.
Therefore in the speech of Christ Harbinger, I observe specially the building up of the Church, which was not erected of stones material, but of converted Souls.
Wherefore the Fathers for the most part, vnderstand the word stones figuratiuely for the Gentiles; and obserue a resemblance betweene the Gentiles and stones; a double resemblance:
Wherefore the Father's for the most part, understand the word stones figuratively for the Gentiles; and observe a resemblance between the Gentiles and stones; a double resemblance:
the one in regard of senslesnesse, another in regard of worthlesnesse. The Senslesnesse is double; Actiue and Passiue; Actiue, in that they worshipped stones;
the one in regard of Senslessness, Another in regard of worthlessness. The Senslessness is double; Active and Passive; Active, in that they worshipped stones;
Their passiue senslesnesse is that whereby they are incapable of the mysteries of Heauen, hauing stonie hearts like vnto stonie ground, whereon whatsoeuer seed is cast, is cast away.
Their passive Senslessness is that whereby they Are incapable of the Mysteres of Heaven, having stony hearts like unto stony ground, whereon whatsoever seed is cast, is cast away.
a Passine, for they are without ornament; an Actiue, for they are without fruit; they are as the Church of Laodicea, blind, wretched, naked, miserable;
a Passine, for they Are without ornament; an Active, for they Are without fruit; they Are as the Church of Laodicea, blind, wretched, naked, miserable;
yet is not his Will alwayes as large as his Power, therefore are there many things which the Scripture saith, God cannot doe, meaning not absolutely but vpon supposition.
yet is not his Will always as large as his Power, Therefore Are there many things which the Scripture Says, God cannot do, meaning not absolutely but upon supposition.
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God himselfe could no longer forbeare the Iewes because of their wickednesse; the meaning is that the contrarie was decreed, and God would not alter his Decree.
God himself could not longer forbear the Iewes Because of their wickedness; the meaning is that the contrary was decreed, and God would not altar his decree.
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Why not? There were before Iohn, at this time, Publicans, and Souldiers, which for the most part were Gentiles, and why might not Saint Iohn point at them? Sure I am that when Zacheus a Publican receiued Christ, Christ himselfe doth witnes, This also is a sonne of Abraham;
Why not? There were before John, At this time, Publicans, and Soldiers, which for the most part were Gentiles, and why might not Saint John point At them? Sure I am that when Zacchaeus a Publican received christ, christ himself does witness, This also is a son of Abraham;
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and when the Centurion exprest his humble faith in Christ, Christ assigned him a place at Abrahams Table; and it is worth the marking that Saint Peter calleth Conuerts to Christ, liuing stones; and what is that but a Periphrasis of a sonne of Abraham made of a stone? There are two things in a stone, Insensiblenesse and firmenesse;
and when the Centurion expressed his humble faith in christ, christ assigned him a place At Abrahams Table; and it is worth the marking that Saint Peter calls Converts to christ, living stones; and what is that but a Periphrasis of a son of Abraham made of a stone? There Are two things in a stone, Insensibleness and firmness;
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that must be remoued, this must continue, that the parts of the building may be sutable, and we built vpon the Rocke Christ, may grow vp into a holy Temple in the Lord.
that must be removed, this must continue, that the parts of the building may be suitable, and we built upon the Rock christ, may grow up into a holy Temple in the Lord.
when the God of all flesh saw that he purposed to make our Church of Iewes and Gentiles, and that he would saue them by Faith, hee prefigured both in Abraham.
when the God of all Flesh saw that he purposed to make our Church of Iewes and Gentiles, and that he would save them by Faith, he prefigured both in Abraham.
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so fell it out betweene the Gentiles and the Iewes; finally, Galatinus proueth out of the Rabbins, that the Gentiles, aswell as the Iewes were to be saued by Christ.
so fell it out between the Gentiles and the Iewes; finally, Galatinus Proves out of the Rabbis, that the Gentiles, aswell as the Iewes were to be saved by christ.
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for euen of them also more then a good many ar••, •nted with this Ignorance, with this Arrogance; they maime the truth in contenting themselues with outward Characters, little caring for the inward which principally make a Christian,
for even of them also more then a good many ar••, •nted with this Ignorance, with this Arrogance; they maim the truth in contenting themselves with outward Characters, little caring for the inward which principally make a Christian,
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and how many doe enter their names into Gods Book in Heauen, before euer they looke whether they haue a counterpart thereof written by the finger of the Holy Ghost in their soules? And what wonder if this Ignorance breed Arrogancie,
and how many do enter their names into God's Book in Heaven, before ever they look whither they have a counterpart thereof written by the finger of the Holy Ghost in their Souls? And what wonder if this Ignorance breed Arrogancy,
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Neither were wee only so senslesse, but we were most worthlesse also; poore soules indeed, spirituall Lazars, not worth the looking after, but with contempt. And as we had litle:
Neither were we only so senseless, but we were most worthless also; poor Souls indeed, spiritual Lazars, not worth the looking After, but with contempt. And as we had little:
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wee could doe no good either in glorifying God, or edifying the Church, or increasing our owne comfort, wee were as barren to these things as very stones. But see now these stones doe liue;
we could do no good either in glorifying God, or edifying the Church, or increasing our own Comfort, we were as barren to these things as very stones. But see now these stones do live;
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if we be in any part stones, hee will make vs euen in that part also Children of Abraham, and if Children then Heires, Heires annexed with Iesus Christ.
if we be in any part stones, he will make us even in that part also Children of Abraham, and if Children then Heirs, Heirs annexed with Iesus christ.
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there remaineth yet one branch of the Text, that which checketh their second pride, their conumpt of God. They did contemne God, in that they set light by the Iudgements that were denounced from him; marke their ground;
there remains yet one branch of the Text, that which checketh their second pride, their conumpt of God. They did contemn God, in that they Set Light by the Judgments that were denounced from him; mark their ground;
For a Parable is a Comparison of things spirituall vnto corporall; wherein the things corporall and spirituall doe mutually giue light each vnto other;
For a Parable is a Comparison of things spiritual unto corporal; wherein the things corporal and spiritual do mutually give Light each unto other;
yea hell hath enlarged it selfe, the mouth thereof is opened without measure, their glorie, their multitude, their pompe, euerie one that reioyceth shall descend into it.
yea hell hath enlarged it self, the Mouth thereof is opened without measure, their glory, their multitude, their pomp, every one that rejoices shall descend into it.
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the persons are two, God compared to a husbandman surueying his Orchard, the Iewes compared vnto Trees of the Orchard, Trees planted therein to beare good fruites.
the Persons Are two, God compared to a husbandman surveying his Orchard, the Iewes compared unto Trees of the Orchard, Trees planted therein to bear good fruits.
Of the Iudgement we haue here the Cause and the Parts. The cause is the Iewes not liuing sutably to their incorporation, which is represented by a Tree not bearing good fruites. The parts are two;
Of the Judgement we have Here the Cause and the Parts. The cause is the Iewes not living suitably to their incorporation, which is represented by a Tree not bearing good fruits. The parts Are two;
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and perswadeth that these are armour of proofe against the heauie stroake of Gods wrath, they need no more but crie out, The Temple of the Lord, the Temple of the Lord;
and Persuadeth that these Are armour of proof against the heavy stroke of God's wrath, they need no more but cry out, The Temple of the Lord, the Temple of the Lord;
And how often doth he diuert his wrath onely out of the remembrance of his owne Name? by his Name meaning his visible residence in their Tabernacle and Temple, which were built to put his Name there,
And how often does he divert his wrath only out of the remembrance of his own Name? by his Name meaning his visible residence in their Tabernacle and Temple, which were built to put his Name there,
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for Christ setteth forth the rich Glutton in Hell torments who being there calleth Abraham his father, and Abraham yeildeth him the name of a child, and yet that childe of such a father did burne in Hell fire; and not he alone;
for christ sets forth the rich Glutton in Hell torments who being there calls Abraham his father, and Abraham yieldeth him the name of a child, and yet that child of such a father did burn in Hell fire; and not he alone;
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for Christ saith, that many shall come from the East and the West, and sit downe with Abraham, Isaac, and Iacob in the Kingdome of Heauen, and the children of the Kingdome shall be cast out into vtter darknesse;
for christ Says, that many shall come from the East and the West, and fit down with Abraham, Isaac, and Iacob in the Kingdom of Heaven, and the children of the Kingdom shall be cast out into utter darkness;
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yea, they shall see Abraham, Isaac, and Iacob, and all the Prophets in the Kingdome of God, and themselues thrust out. So farre is it off that gracelesse children should fare the better for their worthy Parents, that God vseth to exaggerate their sinne by comparing them with their Parents,
yea, they shall see Abraham, Isaac, and Iacob, and all the prophets in the Kingdom of God, and themselves thrust out. So Far is it off that graceless children should fare the better for their worthy Parents, that God uses to exaggerate their sin by comparing them with their Parents,
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as appeareth in the doome of Iehoiakim the sonne of Iosia, who vnder the verie name of the sonne of Iosia, for being so vnlike his father, is heauily doomed;
as appears in the doom of Jehoiakim the son of Josiah, who under the very name of the son of Josiah, for being so unlike his father, is heavily doomed;
If God were so much in loue with the children of Abraham, and, if they failed, could not supply others, haply he might tolerate them notwithstanding their vnto wardlinesse,
If God were so much in love with the children of Abraham, and, if they failed, could not supply Others, haply he might tolerate them notwithstanding their unto wardlinesse,
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but you may reade withall how the Holy Ghost doth scorne them, and how vaine their attempts haue beene, it is only for God to pronounce it sadly, and effectually to performe it;
but you may read withal how the Holy Ghost does scorn them, and how vain their attempts have been, it is only for God to pronounce it sadly, and effectually to perform it;
The Scripture that euery where speaketh of God, doth more vsually teach vs, what he is to vs, then what hee is in himselfe, and describeth him rather according to his Prouidence then his Essence,
The Scripture that every where speaks of God, does more usually teach us, what he is to us, then what he is in himself, and Describeth him rather according to his Providence then his Essence,
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a knowledge which I the more earnestly commend vnto you, because this, otherwise learned Age, seemeth not so much as it should, to be acquainted with it.
a knowledge which I the more earnestly commend unto you, Because this, otherwise learned Age, seems not so much as it should, to be acquainted with it.
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But that you may the better perceiue this description of God, you must obserue that of his Prouidence there are two parts, the first is the blessing of his creatures, especially man;
But that you may the better perceive this description of God, you must observe that of his Providence there Are two parts, the First is the blessing of his creatures, especially man;
The second Person is Man. But as the description of God doth shew vs rather what God is to vs, then what hee is in himselfe: so in the description of man the chiefest consideration is, what hee is to Godward, not what he is.
The second Person is Man. But as the description of God does show us rather what God is to us, then what he is in himself: so in the description of man the chiefest consideration is, what he is to Godward, not what he is.
Now of a member of the Church wee haue here an excellent resemblance, hee is resembled to a tree bearing fruit. The Church is likened to a Paradise which is full set with fruitfull trees.
Now of a member of the Church we have Here an excellent resemblance, he is resembled to a tree bearing fruit. The Church is likened to a Paradise which is full Set with fruitful trees.
Adde hereunto, that though great is the ornament of leaues, yet their best commendations goeth no farther then NONLATINALPHABET pleasure, it doth not come so farre as NONLATINALPHABET meat; But out of the ground of Paradise God made to grow euery tree that was both pleasant to the sight, and good for sood; and such a tree must our tree be.
Add hereunto, that though great is the ornament of leaves, yet their best commendations Goes no farther then pleasure, it does not come so Far as meat; But out of the ground of Paradise God made to grow every tree that was both pleasant to the sighed, and good for sood; and such a tree must our tree be.
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Saint Basil hath obserued it, and because some trees make shew of the contrarie, he giueth vs a distinction of secret and open fruit, with one of which euerie tree is furnished;
Saint Basil hath observed it, and Because Some trees make show of the contrary, he gives us a distinction of secret and open fruit, with one of which every tree is furnished;
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to beare fruit is not enough, wherefore there is another word added, it must beare good fruite; there are trees of the field, and trees of the Orchard, both beare fruit,
to bear fruit is not enough, Wherefore there is Another word added, it must bear good fruit; there Are trees of the field, and trees of the Orchard, both bear fruit,
Origen obserueth well, wee haue inward trees, a Good and a Bad, we haue the flesh and the Spirit: and Saint Paul telleth vs that both these haue their fruits.
Origen observeth well, we have inward trees, a Good and a Bad, we have the Flesh and the Spirit: and Faint Paul Telleth us that both these have their fruits.
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Here is no species of good workes set downe, neither intend I at this time to fall into the common place of good workes, a former clause of my text gaue mee occasion to speake heretofore of them;
Here is no species of good works Set down, neither intend I At this time to fallen into the Common place of good works, a former clause of my text gave me occasion to speak heretofore of them;
Therefore doth Gods Law and a showre of raine come in Hebrew both from one root, to signifie that wee should drinke it in as fruit trees doe raine, to be the better for it;
Therefore does God's Law and a shower of rain come in Hebrew both from one root, to signify that we should drink it in as fruit trees do rain, to be the better for it;
if hee goe no farther then knowledge, hee can deserue no better a name then the Deuill hath, who from his knowledge is called Daemon, but the Scripture denominateth a good man from his vertue Chasidh.
if he go no farther then knowledge, he can deserve no better a name then the devil hath, who from his knowledge is called Daemon, but the Scripture denominateth a good man from his virtue Chasid.
Those that be planted in the House of the Lord, shall flourish in the Courts of our God, they shall still bring forth fruit in their old age, they shall be sat and well liking.
Those that be planted in the House of the Lord, shall flourish in the Courts of our God, they shall still bring forth fruit in their old age, they shall be sat and well liking.
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then what wee receiue, and our care must be rather to doe our duties, then boast of our gifts, seeing for those, not these, we are called to an account.
then what we receive, and our care must be rather to do our duties, then boast of our Gifts, seeing for those, not these, we Are called to an account.
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for as wild trees commonly beare greater burthens then the grafted or planted, (you know Aesops reason for it) so doe the wicked commonly abound in workes more then the good.
for as wild trees commonly bear greater burdens then the grafted or planted, (you know Aesops reason for it) so do the wicked commonly abound in works more then the good.
or performe vnto vs the blessing Sanction of his Law, his Iustice requireth that hee make good the second sanction, which curseth sinners, and come to eradication.
or perform unto us the blessing Sanction of his Law, his justice requires that he make good the second sanction, which Curseth Sinners, and come to eradication.
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wee must obserue that Gods dealing with men though it bee acted by his Power, yet it is ordered by his Iustice; neither doth he vse his power vntill he haue examined our deserts;
we must observe that God's dealing with men though it be acted by his Power, yet it is ordered by his justice; neither does he use his power until he have examined our deserts;
you may reade it in the doome of Adam, the old World, Sodome, and Israel, In this place the not bearing of good fruit is expressed as the cause of the iudgement which followeth;
you may read it in the doom of Adam, the old World, Sodom, and Israel, In this place the not bearing of good fruit is expressed as the cause of the judgement which follows;
For whereas the Commandements of God are Affirmatiue or Negatiue; The Affirmatiue are those for which our faculties were giuen vs, the performing of the Negatiue are but with standings of such impediments as hinder vs therein;
For whereas the commandments of God Are Affirmative or Negative; The Affirmative Are those for which our faculties were given us, the performing of the Negative Are but with standings of such impediments as hinder us therein;
it is impossible for a man to be idle, it would imply a contradiction to the definition of the soule) therefore the transgression of the Affirmatiue Commandements are here called in question, they are alleadged for the cause of Iudgement.
it is impossible for a man to be idle, it would imply a contradiction to the definition of the soul) Therefore the Transgression of the Affirmative commandments Are Here called in question, they Are alleged for the cause of Judgement.
But lest men should not well conceiue this cause, wee must learne of Saint Augustine, that there is a double good fruit, of Grace, and of Repentance: we should indeed principally take heed of Omissions:
But lest men should not well conceive this cause, we must Learn of Saint Augustine, that there is a double good fruit, of Grace, and of Repentance: we should indeed principally take heed of Omissions:
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but if insteed of those good fruits we fall into sinnes of commission, there is a second good worke wherewith we must relieue ourselues, a worke of repentance;
but if instead of those good fruits we fallen into Sins of commission, there is a second good work wherewith we must relieve ourselves, a work of Repentance;
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The world is very busie in seeking out the cause why so many run he•dlong into Hell? I doubt not but they which with sobrietie enter the Sanctuarie of God, may discerne a higher ground of Gods Iudgements:
The world is very busy in seeking out the cause why so many run he•dlong into Hell? I doubt not but they which with sobriety enter the Sanctuary of God, may discern a higher ground of God's Judgments:
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But let no wicked man deceiue himselfe, if hee will take the paines but to studie himselfe, he shall find, that himselfe is the cause of his owne ruine, wittingly and willingly refusing to beare that good fruit that should grow vpon such a tree,
But let no wicked man deceive himself, if he will take the pains but to study himself, he shall find, that himself is the cause of his own ruin, wittingly and willingly refusing to bear that good fruit that should grow upon such a tree,
but if the cause bee found in him, the Iudgement one day light on him? And so from the Cause, I come to the Iudgement, whereof I told you there are two parts.
but if the cause be found in him, the Judgement one day Light on him? And so from the Cause, I come to the Judgement, whereof I told you there Are two parts.
though God hath done what was fit for his recouerte; which you may expound by that of the Poet, Cuncta prius tentanda, sed immedicabile vnlnus; Ense recidendum est;
though God hath done what was fit for his recouerte; which you may expound by that of the Poet, Everything prius tentanda, sed immedicabile vnlnus; Ense recidendum est;
sometimes his Bow and Arrowes; sometimes his Sword, sometimes his Hammer, but here his Axe, as best fitting an Husbandman that hath to doe with barren trees;
sometime his Bow and Arrows; sometime his Sword, sometime his Hammer, but Here his Axe, as best fitting an Husbandman that hath to do with barren trees;
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To passe by the tropologicall interpretations of the word, the literall is vnderstood by some to note Abraham, by other some Christ. And indeed Abraham is immediatly meant,
To pass by the tropological interpretations of the word, the literal is understood by Some to note Abraham, by other Some christ. And indeed Abraham is immediately meant,
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but by hurting aboue ground, and hurting vnder ground, it keepeth off the comfortable Sunne from better plants, that is the mischiefe that commeth from the barren trees boughes:
but by hurting above ground, and hurting under ground, it Keepeth off the comfortable Sun from better plants, that is the mischief that comes from the barren trees boughs:
if our deuotion be cold, God correcteth vs by restrayning our luxuriant affections, and cutting off our wastfull lusts, hee pincheth vs in things temporall, that wee may haue the more appetite to things eternall;
if our devotion be cold, God Correcteth us by restraining our luxuriant affections, and cutting off our wasteful Lustiest, he pincheth us in things temporal, that we may have the more appetite to things Eternal;
see what they were, and iudge thereby what it is to bee cut off; it is to be depriued of God our Father, Christ our Sauiour, the Holy Ghost our Comforter, the protection of Angels, the Communion of Saints, the inheritance of heauen;
see what they were, and judge thereby what it is to be Cut off; it is to be deprived of God our Father, christ our Saviour, the Holy Ghost our Comforter, the protection of Angels, the Communion of Saints, the inheritance of heaven;
then they which neuer had meanes, shall bee afflicted with the want of Heauen, for Miserum est fuisse foelicem, it is a double woe to haue beene happie.
then they which never had means, shall be afflicted with the want of Heaven, for Miserum est Fuisse foelicem, it is a double woe to have been happy.
The curious wits of the Schoolemen misled by their bad Geographie, and worse Historiographie haue deliuered a great deale of vngrounded stuffe concerning the nature and place of this sire,
The curious wits of the Schoolmen misled by their bad Geography, and Worse Historiography have Delivered a great deal of ungrounded stuff Concerning the nature and place of this sire,
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Only let vs learne of Nazianzen, that there is a double vse of fire, for therewith NONLATINALPHABET men are doomed, NONLATINALPHABET or they are purified.
Only let us Learn of Nazianzen, that there is a double use of fire, for therewith men Are doomed, or they Are purified.
yea, God himselfe doth shew, who therewith destroyed Sodome and Gomorra; certainly in the Valley of Hinnom, it was so dreadfull, that the Holy Ghost was pleased to vse it as a symbole of the tortures of Hell, which leaue no part of the tormented vnpained, and paineth euery part extreamely;
yea, God himself does show, who therewith destroyed Sodom and Gomorra; Certainly in the Valley of Hinnom, it was so dreadful, that the Holy Ghost was pleased to use it as a symbol of the tortures of Hell, which leave no part of the tormented unpained, and paineth every part extremely;
but a heauie thing it is for a tree to to become fuell, that grew to beare fruit? But in this case, the case of a barren fruit tree is worse then a tree of the field;
but a heavy thing it is for a tree to to become fuel, that grew to bear fruit? But in this case, the case of a barren fruit tree is Worse then a tree of the field;
when I spake of that which they were willed to flie, which in former words of this Sermon is called wrath to come; wherefore I forbeare to enlarge this point any farther, only wishing vncurable Impenitents herein to behold what a feare full thing it is to sall into the hands of the liuing God.
when I spoke of that which they were willed to fly, which in former words of this Sermon is called wrath to come; Wherefore I forbear to enlarge this point any farther, only wishing uncurable Impenitents herein to behold what a Fear full thing it is to shall into the hands of the living God.
But the Iudgement is not onely threatned, but threatned that it shall come vppon them speedily, and ouertake them vniuersally; the speed is intimated in the first word Now, now is the Axe laid to the roote of the tree;
But the Judgement is not only threatened, but threatened that it shall come upon them speedily, and overtake them universally; the speed is intimated in the First word Now, now is the Axe laid to the root of the tree;
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and how doth he then make it the time of Iudgement? so terrible a Iudgement? We must therefore obserue that God neuer did any publike remarkable good to magnifie his mercie,
and how does he then make it the time of Judgement? so terrible a Judgement? We must Therefore observe that God never did any public remarkable good to magnify his mercy,
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how were the Egyptians destroyed, when Israel was set free? And when the Gentiles were receiued into the Church, what a desolation did hee bring vpon the Iewes? God will haue feare and hope still to liue in the hearts of the sonnes of men.
how were the egyptians destroyed, when Israel was Set free? And when the Gentiles were received into the Church, what a desolation did he bring upon the Iewes? God will have Fear and hope still to live in the hearts of the Sons of men.
marke this point pressed by the Apostles both to the Iewes, and to the Gentiles; This is the reason why the Baptist, Christ, his Apostles beginne their Preaching with Repent, this is,
mark this point pressed by the Apostles both to the Iewes, and to the Gentiles; This is the reason why the Baptist, christ, his Apostles begin their Preaching with repent, this is,
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But in this Iam there are two other remarkable things, the one is noted by Saint Ambrose, Hine disce quàm Philanthro•os Deus fit, Cu• et•ira•catur, th•wine•ur, adhuc relinquit locum aueriendi vltionem.
But in this Iam there Are two other remarkable things, the one is noted by Saint Ambrose, Hine Disce quàm Philanthro•os Deus fit, Cu• et•ira•catur, th•wine•ur, Adhoc relinquit locum aueriendi vltionem.
and his messengers so temper their speech, as if they would haue vs feare, they would not haue vs despaire. The Axe (saith Iohn) is layed to, he doth not say, it is entred into the roots.
and his messengers so temper their speech, as if they would have us Fear, they would not have us despair. The Axe (Says John) is laid to, he does not say, it is entered into the roots.
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The second is noted by Saint Chrysostome: A man would thinke that the Iudgement being so neare, the time were too short to beare any fruit? But the fruit of Rationall trees is not such as that of Irrationall, it needs not so long time to ripen;
The second is noted by Saint Chrysostom: A man would think that the Judgement being so near, the time were too short to bear any fruit? But the fruit of Rational trees is not such as that of Irrational, it needs not so long time to ripen;
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for the Iudgement is denounced vniuersally; Euery tree that beareth not good fruit; though he be a child of Abraham. Esay doth excellently amplifie this figuratiuely;
for the Judgement is denounced universally; Every tree that bears not good fruit; though he be a child of Abraham. Isaiah does excellently amplify this figuratively;
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Saint Paul to the Corinthians, and Saint Iohn in the Reuelation expresseth it plainly; There is no Prerogatiue, no respect of persons, Euery barren tree shall beare his punishment;
Saint Paul to the Corinthians, and Saint John in the Revelation Expresses it plainly; There is no Prerogative, no respect of Persons, Every barren tree shall bear his punishment;
From the beginning of the Gospel God hath euermore as they became Christians mingled them with the Gentiles, and so (I thinke) will doe vnto the worlds end.
From the beginning of the Gospel God hath evermore as they became Christians mingled them with the Gentiles, and so (I think) will do unto the world's end.
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and here is a good motiue vnto repentance, to thinke on these things, how great an euill it is to bee excluded Heauen, what a miserable thing it is to burne in Hell;
and Here is a good motive unto Repentance, to think on these things, how great an evil it is to be excluded Heaven, what a miserable thing it is to burn in Hell;
Christ came and could find no fruit in the Iewes, I would hee might find some in vs. Let vs pray the good Husbandman that he would mediate for vs, that space and grace may be bestowed vpon vs, that the sentence may be respired,
christ Come and could find no fruit in the Iewes, I would he might find Some in us Let us pray the good Husbandman that he would mediate for us, that Molle and grace may be bestowed upon us, that the sentence may be respired,
wherefore no more of the Church is here mentioned then that which is militant. The Church being militant is made deuout by the Crosse; the Elect therein are NONLATINALPHABET;
Wherefore no more of the Church is Here mentioned then that which is militant. The Church being militant is made devout by the Cross; the Elect therein Are;
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it preuailes with God. And the effect to which it preuaileth is vindicatio cum vindictà, the deliuerance of the Church to the vtter confusion of her foes. God will auenge his Elect.
it prevails with God. And the Effect to which it prevaileth is Vindication cum vindictà, the deliverance of the Church to the utter confusion of her foes. God will avenge his Elect.
what remayneth but that wee beseech God that I may cleere them so plainly, and you so religiously entertaine them, that whereas the ends of the world are hastening vpon vs, our languishing deuotion may so be quickned, that we may come with boldnesse to the throne of Grace, obtaine mercie,
what remaineth but that we beseech God that I may clear them so plainly, and you so religiously entertain them, that whereas the ends of the world Are hastening upon us, our languishing devotion may so be quickened, that we may come with boldness to the throne of Grace, obtain mercy,
And if you looke vpon them well, they are, though a short, yet a full definition of the Church for the Church doth consist of a number of persons, exempt from the common condition of men;
And if you look upon them well, they Are, though a short, yet a full definition of the Church for the Church does consist of a number of Persons, exempt from the Common condition of men;
but the manifestation thereof in the Church militant) there are two Acts. The first is the admission of persons into the outward Congregation, and vnto the Sacramentall Obsignation;
but the manifestation thereof in the Church militant) there Are two Acts. The First is the admission of Persons into the outward Congregation, and unto the Sacramental Obsignation;
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although the power of denotion doth properly concerne the whole visible Bodie, by reason of the better part thereof, those which are aswell inwardly as outwardly of the Church.
although the power of devotion does properly concern the Whole visible Body, by reason of the better part thereof, those which Are aswell inwardly as outwardly of the Church.
Now out of Christs side when it was pierced issued Water and Bloud, Monuments of our two Sacraments, which remember vs that we must drinke of the same Cup whereof Christ dranke,
Now out of Christ side when it was pierced issued Water and Blood, Monuments of our two Sacraments, which Remember us that we must drink of the same Cup whereof christ drank,
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nor the Sauiour of the world Iesus Christ, and are destitute of all those meanes by which they may be saued? But if, looking into our heart, wee find sauing grace there, (for Gods Spirit doth witnesse vnto our spirit that wee are the children of God) when we contemplate in our selues this second Act of Election, we haue reason to thinke our Prerogatiue much more improued, by how much an inward is better then an outward Iew;
nor the Saviour of the world Iesus christ, and Are destitute of all those means by which they may be saved? But if, looking into our heart, we find Saving grace there, (for God's Spirit does witness unto our Spirit that we Are the children of God) when we contemplate in our selves this second Act of Election, we have reason to think our Prerogative much more improved, by how much an inward is better then an outward Iew;
for so doe the Angels, the Beasts, the Elders, &c. after they haue mentioned it, Reuel. 5. If the question be moued, Quit te discreuit? Who hath differenced thee? our best answere will bee, I thanke God through Iesus Christ our Lord, and let him that glorieth glorie in the Lord.
for so do the Angels, the Beasts, the Elders, etc. After they have mentioned it, Revel. 5. If the question be moved, Quit te discreuit? Who hath differenced thee? our best answer will be, I thank God through Iesus christ our Lord, and let him that Glorieth glory in the Lord.
therefore the Church Peregrinam agit in terris, she is here a Pilgrim, here she is like the desolate widdow, here shee grieueth for the wickednesse of the world,
Therefore the Church Peregrinam agit in terris, she is Here a Pilgrim, Here she is like the desolate widow, Here she grieves for the wickedness of the world,
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In this militancie of the Church, the Elect of God become NONLATINALPHABET, they find that they need, and they seeke for helpe; the word implieth asmuch;
In this Militancy of the Church, the Elect of God become, they find that they need, and they seek for help; the word Implies as;
and by them they make their nearest approaches to that Father of L••s, and that ancient Murderer; sure I am they haue cut the heart strings of all both Ciuill and Ecclesiasticall true Policie.
and by them they make their nearest Approaches to that Father of L••s, and that ancient Murderer; sure I am they have Cut the heart strings of all both Civil and Ecclesiastical true Policy.
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the whole Psalme is an excellent commendation of the Churches choice, but specially that Verse, Thou shalt tread vpon the Lion and the Adder, the yong Lion and the Dragon shalt thou trample vnder feet;
the Whole Psalm is an excellent commendation of the Churches choice, but specially that Verse, Thou shalt tread upon the lion and the Adder, the young lion and the Dragon shalt thou trample under feet;
though we be as simple as Doues, yet God is able to make vs as wise as Serpents; and hee will make vs confident as Lions, though of our selues wee be as meeke as Lambes. And why? we haue a Serpent to oppose vnto a Serpent,
though we be as simple as Dove, yet God is able to make us as wise as Serpents; and he will make us confident as Lions, though of our selves we be as meek as Lambs. And why? we have a Serpent to oppose unto a Serpent,
euen him that was figured by the Serpent whom Moses lifted vp, Christ the wisdome of God; him we haue to oppose to the groueling Serpent that feedeth vpon earth and earthly men.
even him that was figured by the Serpent whom Moses lifted up, christ the Wisdom of God; him we have to oppose to the groveling Serpent that feeds upon earth and earthly men.
But how doth she pray? First feruently, for she cries. In the Ceremoniall Law, Incensio went before Ascensio, the Sacrifice was set on fire before it yeilded an odour of sweet smell ascending vnto God;
But how does she pray? First fervently, for she cries. In the Ceremonial Law, Incensio went before Ascension, the Sacrifice was Set on fire before it yielded an odour of sweet smell ascending unto God;
And we haue a good Precedent in our Sauiour Christ, who prayed with strong cries; King Dauid doth expresse his earnestnesse by many sit Similies of parched ground, that gapes wide for the showres of raine;
And we have a good Precedent in our Saviour christ, who prayed with strong cries; King David does express his earnestness by many fit Similes of parched ground, that gapes wide for the showers of rain;
for quibus arterijs opus si pro sono audiamur? if the crie of the voice were the measure of deuotion, he that hath the most Stentorean voice should be most deuout;
for quibus arterijs opus si Pro sono audiamur? if the cry of the voice were the measure of devotion, he that hath the most Stentorian voice should be most devout;
though the seruencie of the heart can ascend vnto God, though the tongue bee mute, for God said to Moses, why cryest thou? when hee spake neuer a word.
though the fervency of the heart can ascend unto God, though the tongue be mute, for God said to Moses, why Christ thou? when he spoke never a word.
and it is put out of all question concerning the night also by those words in the Psalme, Behold, Psal 134 blesse yee the Lord all yee seruants of the Lord, which by night stand in the house of the Lord;
and it is put out of all question Concerning the night also by those words in the Psalm, Behold, Psalm 134 bless ye the Lord all ye Servants of the Lord, which by night stand in the house of the Lord;
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and wee are willed therein to pray continually. The Diuines haue a rule, Precepta affirmatiua tenent semper, sed non ad semper, the habits of vertue must euer bee in vs,
and we Are willed therein to pray continually. The Divines have a Rule, Precepta affirmatiua tenent semper, sed non ad semper, the habits of virtue must ever be in us,
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But to let passe these Obseruations, which may haue their good vse, (as may that also which vnderstandeth Prosperitie by Day, and Aduersitie by Night, and telleth vs that we must pray in whatsoeuer state wee are) I will obserue vnto you that which is more proper,
But to let pass these Observations, which may have their good use, (as may that also which understandeth Prosperity by Day, and Adversity by Night, and Telleth us that we must pray in whatsoever state we Are) I will observe unto you that which is more proper,
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and we haue Christs not only practice but precept, Watch and pray; yea, and direction too, When thou prayest enter into thy chamber, &c. Finally, this dutie is made a part of our Catechisme;
and we have Christ not only practice but precept, Watch and pray; yea, and direction too, When thou Prayest enter into thy chamber, etc. Finally, this duty is made a part of our Catechism;
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Secondly, we pray when any member of the Church doth pray, for Christ hath taught euery man to say our Father, so to include others aswell as himselfe,
Secondly, we pray when any member of the Church does pray, for christ hath taught every man to say our Father, so to include Others aswell as himself,
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Fourthly, whether we pray, or other members of the Church, or the Minister, wee must obserue that in all these prayers, there is something transient, and something permanent; the Act is transient, the Memoriall is permanent;
Fourthly, whither we pray, or other members of the Church, or the Minister, we must observe that in all these Prayers, there is something Transient, and something permanent; the Act is Transient, the Memorial is permanent;
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learne this out of Salomons Dedicatorie, Let these my words wherewith I haue made supplication before the Lord, be nigh vnto the Lord our God day and night;
Learn this out of Solomon's Dedicatory, Let these my words wherewith I have made supplication before the Lord, be High unto the Lord our God day and night;
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reade the beginning of the next Chapter, and you shall see that there God granted it, and the Angell told Cornelius that his prayers were come vp for a memoriall before the Lord.
read the beginning of the next Chapter, and you shall see that there God granted it, and the Angel told Cornelius that his Prayers were come up for a memorial before the Lord.
and out of which it wisheth the Militant freed, as appeares by that voice of the soules vnder the Altar, their crying loud voice, which saith, How long, O Lord, holy and true, doest thou not iudge and auenge our bloud on them that dwell in the Earth? This is Piè credibile, wee may defend it without any offence to Pietie.
and out of which it wishes the Militant freed, as appears by that voice of the Souls under the Altar, their crying loud voice, which Says, How long, Oh Lord, holy and true, dost thou not judge and avenge our blood on them that dwell in the Earth? This is Piè credibile, we may defend it without any offence to Piety.
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only take this Item, that out of the generall Intercession of the Saints for vs, wee can neuer gather our particuar Inuocation of them; no nor generall neither.
only take this Item, that out of the general Intercession of the Saints for us, we can never gather our particuar Invocation of them; no nor general neither.
Finally, our Sauiour Christ doth only put sweete odours into our Prayers that they may come acceptable vnto God, but also himselfe maketh perpetuall intercession for vs vnto him, his bloud cryeth better things then doth the bloud of Abel.
Finally, our Saviour christ does only put sweet odours into our Prayers that they may come acceptable unto God, but also himself makes perpetual Intercession for us unto him, his blood Cries better things then does the blood of Abel.
Put now all these together, Christ the Head, his Bodie the Church, that part which is Triumphant, that which is Militant, all the members, all the Ministers thereof;
Put now all these together, christ the Head, his Body the Church, that part which is Triumphant, that which is Militant, all the members, all the Ministers thereof;
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But euery man in his owne case must remember a good obseruation of Saint Chrysostomes, That Oratio propria our owne prayers, make all the other prayers vsefull vnto vs;
But every man in his own case must Remember a good observation of Saint Chrysostomes, That Oratio propria our own Prayers, make all the other Prayers useful unto us;
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for they doe not pray to make vs idle, but to supply the interrupting of our prayers, which is occasioned by our honest vocation or necessarie refreshing;
for they do not pray to make us idle, but to supply the interrupting of our Prayers, which is occasioned by our honest vocation or necessary refreshing;
Absit ab oratione multa locutio, sed non desit multa precatio, si fernens perseuerat intensio; Christ forbiddeh bare Lip-labour, but Heart-labour hee doth not condemne;
Absit ab oration Multa Locution, sed non desit Multa precatio, si fernens perseuerat intensio; christ forbiddeh bore Lip-labour, but Heart-labour he does not condemn;
for when thou art elected into the Church, thou art elected to be a Priest; thy person is elected to be a Temple; and prayer is that Sacrifice which euery man must offer in that House of Prayer. Can any man bee more elect then Christ was? And yet the Gospel teacheth that hee sought for all things vnto God by prayer;
for when thou art elected into the Church, thou art elected to be a Priest; thy person is elected to be a Temple; and prayer is that Sacrifice which every man must offer in that House of Prayer. Can any man be more elect then christ was? And yet the Gospel Teaches that he sought for all things unto God by prayer;
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But how can wee doubt of this that the Elect must pray, whereas it is most true, that no Prayers are acceptable vnto God but those that come from the Elect? For God heareth not sinners but if any man be a worshipper of God,
But how can we doubt of this that the Elect must pray, whereas it is most true, that no Prayers Are acceptable unto God but those that come from the Elect? For God hears not Sinners but if any man be a worshipper of God,
There is a quarrell betweene vs and the Church of Rome, whether NONLATINALPHABET, those things which God offereth vnto vs, doe worke ex opere operato, produce their effects out of their inherent or adherent efficacies:
There is a quarrel between us and the Church of Rome, whither, those things which God Offereth unto us, do work ex Opere operato, produce their effects out of their inherent or adherent efficacies:
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but wee are both agreed that NONLATINALPHABET, those things which we tender vnto God are accepted of God, ex opere Operantis, according as the person is religiously disposed in acting them.
but we Are both agreed that, those things which we tender unto God Are accepted of God, ex Opere Operantis, according as the person is religiously disposed in acting them.
Saint Iames telleth vs, that it is NONLATINALPHABET very effectuall, a little before my text wee reade that it will NONLATINALPHABET bring vnder those things which it hath to doe withall.
Saint James Telleth us, that it is very effectual, a little before my text we read that it will bring under those things which it hath to do withal.
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But to come closer to my Text, that sheweth vs with whom it preuayleth, euen with him to whom the Church doth pray, that is with God. We reade that Iacobs name was changed into Israel, to signifie a Prince with God, or (as the Angell himselfe openeth it) one that hath preuailed with God, and so by Gods power shall preuaile with men;
But to come closer to my Text, that shows us with whom it prevaileth, even with him to whom the Church does pray, that is with God. We read that Iacobs name was changed into Israel, to signify a Prince with God, or (as the Angel himself Openeth it) one that hath prevailed with God, and so by God's power shall prevail with men;
but marke, the reason of this was because of his importunitie in prayer, for the Text saith, he wrastled with the Angell, and though the Angell desired,
but mark, the reason of this was Because of his importunity in prayer, for the Text Says, he wrestled with the Angel, and though the Angel desired,
God in his iust indignation was readie to destroy all Israel, formaking and worshipping the golden Calfe, Moses set vpon him with prayer, God said to him, Let me alone, Moses would not, God was saine to yeild and pardon his people;
God in his just Indignation was ready to destroy all Israel, formaking and worshipping the golden Calf, Moses Set upon him with prayer, God said to him, Let me alone, Moses would not, God was sane to yield and pardon his people;
And did not God command the punishing Angell to sheath his sword so soone as Dauid sacrificed in the threshing flowre of Areunah? and for a perpetuall Monument of that preualent prayer consecrated that place for the Seat of his Temple, which was to bee (according to Gods promise made to Salomons Dedicatorie) a house of preua•ling prayer.
And did not God command the punishing Angel to sheath his sword so soon as David sacrificed in the threshing flower of Areunah? and for a perpetual Monument of that prevalent prayer consecrated that place for the Seat of his Temple, which was to be (according to God's promise made to Solomon's Dedicatory) a house of preua•ling prayer.
That wee haue not a second Floud to drowne this world that is as sinfull as the former, that the seasons of the yeare haue continued so long, Winter, Summer, Seed-rime, Haruest, wee owe it vnto the powerfulnesse of Prayer,
That we have not a second Flood to drown this world that is as sinful as the former, that the seasons of the year have continued so long, Winter, Summer, Seed-rime, Harvest, we owe it unto the powerfulness of Prayer,
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and the power which our prayers haue with him, we are beholding for it vnto this, they preuaile with God only through Iosus Christ our Lord, But wee must not mistake;
and the power which our Prayers have with him, we Are beholding for it unto this, they prevail with God only through Iosus christ our Lord, But we must not mistake;
Therefore is the Sacrifice of God in the Law said to be Ratzon, a thing that pleaseth him well, to be his delight, a sauour of a sweet smell, a sauour of rest, it is grata violentia, hee that ruleth all, is well pleased to bee ouer-ruled by prayer.
Therefore is the Sacrifice of God in the Law said to be Ratzon, a thing that Pleases him well, to be his delight, a savour of a sweet smell, a savour of rest, it is Grata Violence, he that Ruleth all, is well pleased to be overruled by prayer.
Wherefore seeing we know what will preuaile most with him, if we meane to speed of our desires, let vs vse that most which wee are sure will please him best, let vs not be lither therein, but feruent in spirit.
Wherefore seeing we know what will prevail most with him, if we mean to speed of our Desires, let us use that most which we Are sure will please him best, let us not be lither therein, but fervent in Spirit.
But whereto serueth this powerfulnesse of Prayer? The Text saith, ad vindicationem & vindictam, God vpon their prayer will auenge his Elect. And indeed in the Law God saith, Vengeance is mine, Deu•. 22 Chap. 32. Psal. 93. and I will repay, the Apostle repeateth it to the Romanes, the Psalmist saith asmuch, O God to whom vengeance belongeth, thou to whom vengeance belongeth, shew thy selfe;
But whereto serveth this powerfulness of Prayer? The Text Says, ad vindicationem & vindictam, God upon their prayer will avenge his Elect. And indeed in the Law God Says, Vengeance is mine, Deu•. 22 Chap. 32. Psalm 93. and I will repay, the Apostle repeateth it to the Romans, the Psalmist Says as, Oh God to whom vengeance belongeth, thou to whom vengeance belongeth, show thy self;
The first thing I obserue here is, That when in our distresses, and while we are vnder crosses we seeke for succour vnto men, we find that for the most part they haue blind eyes, they will not see our case;
The First thing I observe Here is, That when in our Distresses, and while we Are under Crosses we seek for succour unto men, we find that for the most part they have blind eyes, they will not see our case;
but here is our comfort, there lyeth an Appeale from man to God, and they shall preuaile with God, which cannot preuaile with man, he will not shut out our petitions,
but Here is our Comfort, there lies an Appeal from man to God, and they shall prevail with God, which cannot prevail with man, he will not shut out our petitions,
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Therefore we must in wel-doing commend our case to him that iudgeth righteously, assured, that as saluation belongeth vnto him, so his blessing is vpon his people, He is nigh to them that call vpon him, to all that call vpon him faithfully.
Therefore we must in welldoing commend our case to him that Judgeth righteously, assured, that as salvation belongeth unto him, so his blessing is upon his people, He is High to them that call upon him, to all that call upon him faithfully.
The reason why these are coupled together, is because the enemies of the Church are like sauage beasts, which when they haue a prey in their power will not let it goe by faire meanes, they must be forced to doe it, which Dauid insinuateth in those words in the Psalme, Thou hast smitten all mine enemies vpon the cheeke bone, Psal. 3. thou hast broken all the teeth of the vngodly;
The reason why these Are coupled together, is Because the enemies of the Church Are like savage beasts, which when they have a prey in their power will not let it go by fair means, they must be forced to do it, which David insinuates in those words in the Psalm, Thou hast smitten all mine enemies upon the cheek bone, Psalm 3. thou hast broken all the teeth of the ungodly;
for he forbeareth long. You shall find in the Scripture a double NONLATINALPHABET, or long-suffering of God; one towards the Sinnes, the other towards the Woe of his Elect;
for he forbeareth long. You shall find in the Scripture a double, or long-suffering of God; one towards the Sins, the other towards the Woe of his Elect;
we must be contented aswell to stay during Gods pleasure, as hee stayeth our leisure vntill wee repent of our sinne, he is vnworthy to haue the benefit of the latter, that is discontented with the former.
we must be contented aswell to stay during God's pleasure, as he stays our leisure until we Repent of our sin, he is unworthy to have the benefit of the latter, that is discontented with the former.
To our selues, First, ad probationem, to make proofe that wee are that which we would seeme to be, to be Gods owne Elect. The Arke (saith Saint Austine) was made of square timber, which, which way soeuer it turned, stood firmely:
To our selves, First, ad probationem, to make proof that we Are that which we would seem to be, to be God's own Elect. The Ark (Says Faint Augustine) was made of square timber, which, which Way soever it turned, stood firmly:
And indeed, In pace amaritudo amarissima, we are neuer worse to Godward, then when we are most at ease in the world, free from Tyrants, and free from Heretickes.
And indeed, In pace amaritudo amarissima, we Are never Worse to Godward, then when we Are most At ease in the world, free from Tyrants, and free from Heretics.
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Amongst those that are spectators of the Martyrs sufferings (saith hee) some wondring at their patience, aske, What that good thing is for the obtayning whereof they indure such losses and paines? and so come to bee informed of the Gospel.
among those that Are spectators of the Martyrs sufferings (Says he) Some wondering At their patience, ask, What that good thing is for the obtaining whereof they endure such losses and pains? and so come to be informed of the Gospel.
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Othersome inquire, What euill that is, the forbearing whereof, maketh them to be handled so oruelly? and they come thereby to learne the vanitie of Idols.
Othersome inquire, What evil that is, the forbearing whereof, makes them to be handled so oruelly? and they come thereby to Learn the vanity of Idols.
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And yet God stayeth not so long, as to come too late, for Gods permissiue Prouidence is alwayes followed with an effectiue, he suffereth not the enemies of the Church to passe their bounds, hee alwayes holdeth the bridle that is fastened vpon their nostrils;
And yet God stays not so long, as to come too late, for God's permissive Providence is always followed with an effective, he suffers not the enemies of the Church to pass their bounds, he always holds the bridle that is fastened upon their nostrils;
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yet hee payeth home, and the wicked goe downe in a moment into Hell. And yet see our weaknesse, Because sentence against an euill worke is not executed speedily,
yet he payeth home, and the wicked go down in a moment into Hell. And yet see our weakness, Because sentence against an evil work is not executed speedily,
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Neuerthelesse, &c. Though religious deuotion be very powerfull, yet it is strange to see how short liued it is, had we a friend vpon whom our welfare depended,
Nevertheless, etc. Though religious devotion be very powerful, yet it is strange to see how short lived it is, had we a friend upon whom our welfare depended,
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how diligently would wee attend him? How often would we remember him of our case? How earnestly would wee importune him for his helpe? And yet the best men are not alwayes alike kindly affected,
how diligently would we attend him? How often would we Remember him of our case? How earnestly would we importune him for his help? And yet the best men Are not always alike kindly affected,
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neither are they alwayes alike able to steed vs. God is alwayes like himselfe, Almightie, Al-mercifull; and yet who plyeth him for his eternall defence,
neither Are they always alike able to steed us God is always like himself, Almighty, Al-mercifull; and yet who plyeth him for his Eternal defence,
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for our Crying must be endited by, and vttered from our faith. And indeed, how shall they call on him in whom they haue not belieued? H•e that asketh any thing of God (saith Saint Iames) must aske in faith nothing wauering;
for our Crying must be endited by, and uttered from our faith. And indeed, how shall they call on him in whom they have not believed? H•e that asks any thing of God (Says Faint James) must ask in faith nothing wavering;
witnesse Arrianisme, Mahumetisme, Papisme, yea, and Atheisme too, which haue brought practicke Faith and religious Deuotion vnto an irrecouerable consumption.
witness Arianism, Mohammedanism, Papism, yea, and Atheism too, which have brought practic Faith and religious Devotion unto an irrecoverable consumption.
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but whether you take faith for Scientiall or Conscientiall they are spectacles to the world of a dying faith, their errors cannot be excused, and their superstitions are intollerable.
but whither you take faith for Sciential or Consciential they Are spectacles to the world of a dying faith, their errors cannot be excused, and their superstitions Are intolerable.
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But what talke I of Christian faith? We haue ouerliued Ciuill faith; I am pridem fugêre pudor, verumque fidesque, In quorum subiere locum fraudesque dolique.
But what talk I of Christian faith? We have overlived Civil faith; I am pridem fugêre pudor, verumque fidesque, In quorum subiere locum fraudesque dolique.
yet in practice we are gone very farre, and if God should looke downe from Heauen to see if there were any that would seeke after God, he should find that all are gone aside, &c. Wee may reade a picture of our selues in Ieremie, if we doe not exceed it.
yet in practice we Are gone very Far, and if God should look down from Heaven to see if there were any that would seek After God, he should find that all Are gone aside, etc. we may read a picture of our selves in Ieremie, if we do not exceed it.
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Not at his first Comming, for then, the birth of his wombe was like the morning deaw, it suddenly ouer-spread the earth, The Kingdome of Heauen suffered violence, and the violent tooke it.
Not At his First Coming, for then, the birth of his womb was like the morning dew, it suddenly overspread the earth, The Kingdom of Heaven suffered violence, and the violent took it.
Christs second comming shall bee like the dayes of Noah, as then, so at Christs comming, Men will be eating and drinking, marrying and giuing in marriage;
Christ second coming shall be like the days of Noah, as then, so At Christ coming, Men will be eating and drinking, marrying and giving in marriage;
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and haue heard their crie, and Saint Paul telleth vs that they that haue the first-fruits of the Spirit sigh in themselues while they looke for the redemption of their bodies;
and have herd their cry, and Saint Paul Telleth us that they that have the Firstfruits of the Spirit sighs in themselves while they look for the redemption of their bodies;
Saint Peter, 2. Pet. 3. Seeing all these things shall be dissolued what manner of persons ought we to be in all holy conuersation and godlinesse, looking for,
Saint Peter, 2. Pet. 3. Seeing all these things shall be dissolved what manner of Persons ought we to be in all holy Conversation and godliness, looking for,
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I haue done with the Argument, I haue shewed you what is affirmed; I come now to the Argumentation, and in few words will shew you, How it is inferred. It is inferred,
I have done with the Argument, I have showed you what is affirmed; I come now to the Argumentation, and in few words will show you, How it is inferred. It is inferred,
Saint Austine borrowed a rule of interpreting the Scripture from Tichonius the Donatist. Truth and Goodnessse in whomsoeuer they are, they are Gods,
Saint Augustine borrowed a Rule of interpreting the Scripture from Tichonius the Donatist. Truth and Goodnessse in whomsoever they Are, they Are God's,
Therefore it is too much precisen•sse to dislike some things in our Church, because therein wee follow the Church of Rome, as if all principles of reason and Religion were dead in them:
Therefore it is too much precisen•sse to dislike Some things in our Church, Because therein we follow the Church of Rome, as if all principles of reason and Religion were dead in them:
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yea, it is Hee himselfe that shall doe what hee saith, as appeares, Esay 63. Who is hee which commeth from Edom? and the NONLATINALPHABET or Thankesgiuing in the Reuelation.
yea, it is He himself that shall do what he Says, as appears, Isaiah 63. Who is he which comes from Edom? and the or Thanksgiving in the Revelation.
the fault is not in God, it is in vs, for our Deuotion is tired ouer-soone, wee are all modicae fidei, men of little faith, and though the spirit be willing,
the fault is not in God, it is in us, for our Devotion is tired oversoon, we Are all Modicae fidei, men of little faith, and though the Spirit be willing,
and increase our faith, yea, Lord, pray thou that our faith faile not, and the more thou doest exercise our patience, the more earnest let vs be for thy deliuerance;
and increase our faith, yea, Lord, pray thou that our faith fail not, and the more thou dost exercise our patience, the more earnest let us be for thy deliverance;
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But the Day that followed was a cleare and lasting Day, a Day of haruest, a triumph Day; so we are taught in the foure verses that goe immediately before my Text. A great alteration:
But the Day that followed was a clear and lasting Day, a Day of harvest, a triumph Day; so we Are taught in the foure Verses that go immediately before my Text. A great alteration:
Who could worke it? who could turne that night into this day? what Sunne shone forth in so great strength? In such a case, man was like to moue such a doubt;
Who could work it? who could turn that night into this day? what Sun shone forth in so great strength? In such a case, man was like to move such a doubt;
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who he is, How excellent he is, we are taught here, and that in regard of his Person, and of his State. For of his Person here are the Natures wherein it subsisteth;
who he is, How excellent he is, we Are taught Here, and that in regard of his Person, and of his State. For of his Person Here Are the Nature's wherein it subsisteth;
It subsists in two Natures; 1. The Nature of Man, Hee is a Childe: 2. The Nature of God, Hee is the Sonne. The Person subsisting in these two Natures belongeth vnto whom? To Vs was hee borne, he was giuen to Vs, saith the Prophet Esay, and Esay was a Iew. Christ then belongeth to the Iewes; though the Iewes must not bee vnderstood according to the flesh, but the spirit. To these Iewes was he vouchsafed by taking and giuing. Natus, he tooke his nature from them;
It subsists in two Nature's; 1. The Nature of Man, He is a Child: 2. The Nature of God, He is the Son. The Person subsisting in these two Nature's belongeth unto whom? To Us was he born, he was given to Us, Says the Prophet Isaiah, and Isaiah was a Iew. christ then belongeth to the Iewes; though the Iewes must not be understood according to the Flesh, but the Spirit. To these Iewes was he vouchsafed by taking and giving. Born, he took his nature from them;
And happy are the People that haue such a King. You will confesse it, if you consider his Excellencie. The Excellencie both of his Person, and of his State. Of his Person; that appeares in his endowments:
And happy Are the People that have such a King. You will confess it, if you Consider his Excellency. The Excellency both of his Person, and of his State. Of his Person; that appears in his endowments:
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The Endowments of his Person are Royall: Reade his Titles, He shall bee called (and what he is called, that he certainely is) Hee shall be called by those names that expresse such vertues as most beseeme a King, our King.
The Endowments of his Person Are Royal: Read his Titles, He shall be called (and what he is called, that he Certainly is) He shall be called by those names that express such Virtues as most beseem a King, our King.
For a King, ouer and aboue the Vertues which are common to him with his Subiects, must haue more than ordinary Wisedome, and Power. And see, this King is called for his Wisedome, The wonderfull Counsellour;
For a King, over and above the Virtues which Are Common to him with his Subjects, must have more than ordinary Wisdom, and Power. And see, this King is called for his Wisdom, The wonderful Counselor;
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from the eternity that was before the world beganne (for it looketh as farre backe as his eternall Generation) vnto the eternity that shall be after this world shall cease to be:
from the eternity that was before the world began (for it looks as Far back as his Eternal Generation) unto the eternity that shall be After this world shall cease to be:
lo, here are both, both are clearely reuealed vnto vs. So that what is there that you would desire to see in Christ, that you may not see in this Text?
lo, Here Are both, both Are clearly revealed unto us So that what is there that you would desire to see in christ, that you may not see in this Text?
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and of both these it deliuereth the substance, and the eminencie. I begin at the substance of the Person. Wherein first wee are to see the Natures wherein this Person subsisteth;
and of both these it Delivereth the substance, and the eminency. I begin At the substance of the Person. Wherein First we Are to see the Nature's wherein this Person subsisteth;
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The nature of Man, noted by the Childe; The nature of God, noted by the Sonne. Though the later Iewes, in hatred of Christ, whom they will not haue to bee their Messias, mis-apply these words to Ezechias, who was indeed a Type of Christ, Esay 32. yet not the Truth it selfe;
The nature of Man, noted by the Child; The nature of God, noted by the Son. Though the later Iewes, in hatred of christ, whom they will not have to be their Messias, misapply these words to Hezekiah, who was indeed a Type of christ, Isaiah 32. yet not the Truth it self;
and let vs know what Child, what Sonne he meaneth, because these words were more frequent in the mouthes of the Iewes; by them did they ordinarily note their Messias;
and let us know what Child, what Son he means, Because these words were more frequent in the mouths of the Iewes; by them did they ordinarily note their Messias;
Acts 15. This appeares to be meant of Christ, who (as St. Iames obserues out of Amos) came to repaire the Tabernacle of Dauid, which was quite fallen downe.
Acts 15. This appears to be meant of christ, who (as Saint James observes out of Amos) Come to repair the Tabernacle of David, which was quite fallen down.
This you must obserue, that by the Child, by the Sonne, the Old Testament, the New Testament warrant vs to vnderstand Christ, who was vsually called The Child, The Sonne. These are solemne words.
This you must observe, that by the Child, by the Son, the Old Testament, the New Testament warrant us to understand christ, who was usually called The Child, The Son. These Are solemn words.
As the words are solemne and necessary: so are they strange. It is strange the Sonne of such infinitencsse, the Child of such finitenesse; the Sonne of such glory, the Child of such meanenesse; the Sonne of such power, the Child of such weakenesse, should come so neere together,
As the words Are solemn and necessary: so Are they strange. It is strange the Son of such infinitencsse, the Child of such finiteness; the Son of such glory, the Child of such meanenesse; the Son of such power, the Child of such weakness, should come so near together,
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Against them the first Councell of Nice was assembled, and defined, that Christ was NONLATINALPHABET, truly God, NONLATINALPHABET of the same substance with his Father, God of God, (as it is in the Creed) light of light, very God of very God, begotten of his Father before all worlds.
Against them the First Council of Nicaenae was assembled, and defined, that christ was, truly God, of the same substance with his Father, God of God, (as it is in the Creed) Light of Light, very God of very God, begotten of his Father before all world's.
Against them was assembled the Councell of Constantinople, which defined, that Christ was, not only perfect God, but perfect Man, NONLATINALPHABET, of a reasonable soule, and humane flesh subsisting;
Against them was assembled the Council of Constantinople, which defined, that christ was, not only perfect God, but perfect Man,, of a reasonable soul, and humane Flesh subsisting;
When these Heresies were stopped, which set vpon the parts of Christs Person seuerally, then began those which set vpon them ioyntly. Nestorius hee acknowledged the truth of the Godhead, and fulnesse of the Manhood: but he brooked not that Vnion of these two in one person, without which Christ could be no Redeemer.
When these Heresies were stopped, which Set upon the parts of Christ Person severally, then began those which Set upon them jointly. Nestorius he acknowledged the truth of the Godhead, and fullness of the Manhood: but he brooked not that union of these two in one person, without which christ could be no Redeemer.
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A friendly and louing association and cohabitation he would haue of two Persons, The Child of Marie, and The Sonne of God: but hee would not endure, that both should be accounted but one Person,
A friendly and loving association and cohabitation he would have of two Persons, The Child of Marie, and The Son of God: but he would not endure, that both should be accounted but one Person,
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or, that the Virgin Marie should bee called NONLATINALPHABET, The Mother of God; expresly crossing the saying of the Angel, That holy thing that shall be borne of thee shall be called the Sonne of God:
or, that the Virgae Marry should be called, The Mother of God; expressly crossing the saying of the Angel, That holy thing that shall be born of thee shall be called the Son of God:
doe attribute to the Child in Concreto, that which springeth from the Sonne; and to the Son in Concreto, that which springeth from the Child. As for example;
do attribute to the Child in Concrete, that which springs from the Son; and to the Son in Concrete, that which springs from the Child. As for Exampl;
An impossible thing, were it not for the personall Vnion, which maketh that to be ascribed vnto God in Concreto, which indeed belongs vnto Man. But the reason of the Phrase, is, God is one with Man. Yea, all the nature of merit is founded in this Vnion:
an impossible thing, were it not for the personal union, which makes that to be ascribed unto God in Concrete, which indeed belongs unto Man. But the reason of the Phrase, is, God is one with Man. Yea, all the nature of merit is founded in this union:
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and so of God, and Man, wee shall neyther haue God, nor Man; one shall be swallowed vp in the other, at the least, the Manhood, in the Godhead. And this ouerthrowes not only the apparant Texts of Scripture, which speaking of Christ after the Incarnation, call him sometimes God, and sometimes Man; and particularly,
and so of God, and Man, we shall neither have God, nor Man; one shall be swallowed up in the other, At the least, the Manhood, in the Godhead. And this overthrows not only the apparent Texts of Scripture, which speaking of christ After the Incarnation, call him sometime God, and sometime Man; and particularly,
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but it abolisheth all the comfort of those sweete Texts, which affirme, that the Law was fulfilled in our flesh, that wee were crucified with Christ, that wee rose with him, and that with him wee sit in heauenly places;
but it abolisheth all the Comfort of those sweet Texts, which affirm, that the Law was fulfilled in our Flesh, that we were Crucified with christ, that we rose with him, and that with him we fit in heavenly places;
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but especially that Text to the Hebrewes, which biddeth vs come with boldnesse vnto the Throne of Grace, because wee haue not such an High Priest as cannot be touched with our infirmities, seeing he is like vnto vs in all things, sinne only excepted.
but especially that Text to the Hebrews, which bids us come with boldness unto the Throne of Grace, Because we have not such an High Priest as cannot be touched with our infirmities, seeing he is like unto us in all things, sin only excepted.
But to what end haue I opened all this? Surely that you might see the riches of this first branch of my Text, teaching vs what Christians must beleeue (maugre all Hereticks) guided by those famous Generall Councels;
But to what end have I opened all this? Surely that you might see the riches of this First branch of my Text, teaching us what Christians must believe (maugre all Heretics) guided by those famous General Counsels;
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namely, foure things there are to be considered therin: 1. The truth of the Godhead. 2. The fulnesse of the Manhood. 3. The Personall Vnion of both. 4. and yet without abolition of eyther. So that wee may in these words reade the whole Mysterie of the Incarnation.
namely, foure things there Are to be considered therein: 1. The truth of the Godhead. 2. The fullness of the Manhood. 3. The Personal union of both. 4. and yet without abolition of either. So that we may in these words read the Whole Mystery of the Incarnation.
and something haue they shewed themselues of late in our Country; lest they possesse vs, this Caueat must be marked by vs. The last thing which I will note on these words, is, they are most sweet words.
and something have they showed themselves of late in our Country; lest they possess us, this Caveat must be marked by us The last thing which I will note on these words, is, they Are most sweet words.
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The name of Child and Sonne make Christ most louely in the eares, in the eyes both of God and Man. If man were put to his choyce, what nature hee would wish to bee vsed in his Redemption, is there any that he could desire, rather than his owne? And what nature can better content God in the Redemption,
The name of Child and Son make christ most lovely in the ears, in the eyes both of God and Man. If man were put to his choice, what nature he would wish to be used in his Redemption, is there any that he could desire, rather than his own? And what nature can better content God in the Redemption,
and shew how deare they were vnto him? I wonder not now at those other words of Christ, The childrens Angels continually behold their Fathers face in Heauen:
and show how deer they were unto him? I wonder not now At those other words of christ, The Children's Angels continually behold their Father's face in Heaven:
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The name of Child is sweet then, sweet in regard of the nature of man; and yet more sweet in respect of the first beginning (as it were) and infancie of mans nature.
The name of Child is sweet then, sweet in regard of the nature of man; and yet more sweet in respect of the First beginning (as it were) and infancy of men nature.
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and dearest in affection to his Parents, especially if he be vnigenitus, then is he vnicè dilectus; the only begotten is the only beloued. This word then shewes, that Christ can bring vs most neare, and make vs most deare vnto God.
and dearest in affection to his Parents, especially if he be Unigenitus, then is he vnicè Beloved; the only begotten is the only Beloved. This word then shows, that christ can bring us most near, and make us most deer unto God.
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Therefore was the Sacrament prouided as a looking glasse, wherein wee might see and partake that Spirituall Manna, that Bread of God, that came down from Heauen, to giue life vnto the world.
Therefore was the Sacrament provided as a looking glass, wherein we might see and partake that Spiritual Manna, that Bred of God, that Come down from Heaven, to give life unto the world.
so in the Sacrament are there two Substances, the Heauenly, and the Earthly. As in Christ these two Natures are truly and intirely: so are those substances in the Sacrament.
so in the Sacrament Are there two Substances, the Heavenly, and the Earthly. As in christ these two Nature's Are truly and entirely: so Are those substances in the Sacrament.
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and thy Sonne in our Nature. Let vs neuer seuer that which thou hast conio•ned: Let vs neuer confound that which thou hast distinguished: Let vs beleeue without disputing.
and thy Son in our Nature. Let us never sever that which thou hast conio•ned: Let us never confound that which thou hast distinguished: Let us believe without disputing.
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Necessary; because they import the aptnesse and ability which is requisite in a Sauiour. Strange; if they be throughly considered, the foure Mysteries obseruable in Christs Incarnation appeare in them: 1. The truth of his Godhead: 2. The fulnesse of his Manhood: 3. The vnion of two Natures in one person: 4. and yet the distinction of these Natures in the Person.
Necessary; Because they import the aptness and ability which is requisite in a Saviour. Strange; if they be thoroughly considered, the foure Mysteres observable in Christ Incarnation appear in them: 1. The truth of his Godhead: 2. The fullness of his Manhood: 3. The Union of two Nature's in one person: 4. and yet the distinction of these Nature's in the Person.
yea, and in the 14. Chapter goeth so far, as to call Christ The Minister of Circumcision. Christ himselfe in the Gospell seemeth to appropriate himselfe to the Iewes,
yea, and in the 14. Chapter Goes so Far, as to call christ The Minister of Circumcision. christ himself in the Gospel seems to Appropriate himself to the Iewes,
But this notwithstanding, the Prophesies must hold true, whereof a briefe is deliuered by old Simeon; Christ was to be the light of the Gentiles, not only the glory of Israel.
But this notwithstanding, the prophecies must hold true, whereof a brief is Delivered by old Simeon; christ was to be the Light of the Gentiles, not only the glory of Israel.
Christ was borne, and giuen, not only to the Iew, but also to the Gentile. The 87. Psalme is excellent to this purpose, shewing vs, the Christ was borne, not only amongst the Iewes, but among the Gentiles also.
christ was born, and given, not only to the Iew, but also to the Gentile. The 87. Psalm is excellent to this purpose, showing us, the christ was born, not only among the Iewes, but among the Gentiles also.
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they must all speake the language of Canaan, as it is Esay 19. But St. Paul is most plaine, who to the Romanes sheweth, that the true Oliue is the Iew, and if the Gentile partake of the fatnesse thereof, he must be grafted thereinto,
they must all speak the language of Canaan, as it is Isaiah 19. But Saint Paul is most plain, who to the Romans shows, that the true Olive is the Iew, and if the Gentile partake of the fatness thereof, he must be grafted thereinto,
and become a Branch of that Oliue. To the Ephesians more plainly, more fully, he maketh the receiuing of the Gentiles into the Church, to bee an admission into the Couenant, into the Common-wealth of Israel. Ephes. 3. a becomming one body with them.
and become a Branch of that Olive. To the Ephesians more plainly, more Fully, he makes the receiving of the Gentiles into the Church, to be an admission into the Covenant, into the Commonwealth of Israel. Ephesians 3. a becoming one body with them.
But as the Gentile becommeth a Iew: so is it not a Iew according to the flesh, but according to the spirit. A Sonne of Abraham he is, but a spirituall Sonne:
But as the Gentile becomes a Iew: so is it not a Iew according to the Flesh, but according to the Spirit. A Son of Abraham he is, but a spiritual Son:
yea, the Arke it selfe is remoued, Ieremy 3. and the Ceremonies which cloath the Religion of the Iewes cease, they are not imposed vpon the Gentiles. Yea, the Iew himselfe becommeth a Gentile: the Iew (I say) becommeth a Gentile carnally, as the Gentile becommeth a Iew spiritually. Of the ten Tribes it is most cleare, that after their Captiuity, they neuer returned,
yea, the Ark it self is removed, Ieremy 3. and the Ceremonies which cloth the Religion of the Iewes cease, they Are not imposed upon the Gentiles. Yea, the Iew himself becomes a Gentile: the Iew (I say) becomes a Gentile carnally, as the Gentile becomes a Iew spiritually. Of the ten Tribes it is most clear, that After their Captivity, they never returned,
And as for the other two Tribes, that made vp the Kingdome of Iuda, many thousands of them were conuerted to the Christian Faith in the daies of the Apostles,
And as for the other two Tribes, that made up the Kingdom of Iuda, many thousands of them were converted to the Christian Faith in the days of the Apostles,
lest that superstition which hath besotted the Gentiles to goe a Pilgrimage to the Holy Land, should haue wrought more strongly in making them dote vpon that holy people.
lest that Superstition which hath besotted the Gentiles to go a Pilgrimage to the Holy Land, should have wrought more strongly in making them dote upon that holy people.
But God hath turned all the world into a Canaan, hath of all Nations compounded the Israel of God. Of a truth (saith St. Peter) I see there is no respect of Persons with God,
But God hath turned all the world into a Canaan, hath of all nations compounded the Israel of God. Of a truth (Says Saint Peter) I see there is no respect of Persons with God,
all are contained vnder this name Vs. In the Prophet, vpon this ground Israel seemes to note the Gentiles; when both Iuda and Israel are remembred to bee conuerted to God,
all Are contained under this name Us In the Prophet, upon this ground Israel seems to note the Gentiles; when both Iuda and Israel Are remembered to be converted to God,
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now see of what Condition. Borne to Vs, giuen to Vs. And who are we for whom God hath done this? Gifts are bestowed vpon Persons, eyther for their worth, or for their need: For their worth;
now see of what Condition. Born to Us, given to Us And who Are we for whom God hath done this? Gifts Are bestowed upon Persons, either for their worth, or for their need: For their worth;
and so they are Munera honoraria, they are presented in dutifull acknowledgement of their worth; whether it be worth of vertue, or worth of degree: For their need;
and so they Are Munera Honoraria, they Are presented in dutiful acknowledgement of their worth; whither it be worth of virtue, or worth of degree: For their need;
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so saith Zacharie. And St. Paul, Tit. 3. After the kindnesse and loue of our Sauiour towards man appeared, not by workes of righteousnesse which we haue done,
so Says Zacharias. And Saint Paul, Tit. 3. After the kindness and love of our Saviour towards man appeared, not by works of righteousness which we have done,
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but Datus satisfied Mercy, because this Person was freely bestowed vpon Vs. So that if we put Borne for Vs, and Giuen to Vs together, we see the sweet Harmony that is in the Quire of Gods Attributes.
but Datus satisfied Mercy, Because this Person was freely bestowed upon Us So that if we put Born for Us, and Given to Us together, we see the sweet Harmony that is in the Choir of God's Attributes.
and what good is there that is not in the Nature of God, which is the ouerflowing Fountaine of all good? Looke vpon the State of Christ, this Point will appeare clearly.
and what good is there that is not in the Nature of God, which is the overflowing Fountain of all good? Look upon the State of christ, this Point will appear clearly.
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but what gaineth he by it, who was from eternity most high in the glory of his Father? Christ himselfe affirmeth it, Iohn 17. Glorifie mee, O Father, with that glory which I enioyed with thee before the foundations of the world were lay•.
but what gains he by it, who was from eternity most high in the glory of his Father? christ himself Affirmeth it, John 17. glorify me, Oh Father, with that glory which I enjoyed with thee before the foundations of the world were lay•.
And the Holy Ghost would haue vs to consider two distinct Acts of God: 1. The Constitution of our Sauiours Person: 2. And then the Donation thereof vnto Vs:
And the Holy Ghost would have us to Consider two distinct Acts of God: 1. The Constitution of our Saviour's Person: 2. And then the Donation thereof unto Us:
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The Constitution of the Person is as a means which God prouideth, and prouideth for an end, which was his Donation. So that Christs Incarnation is not to be taken as a speculatiue, but a practick thing:
The Constitution of the Person is as a means which God Provideth, and Provideth for an end, which was his Donation. So that Christ Incarnation is not to be taken as a speculative, but a practic thing:
nay, we cannot learne better how to demeane our selues towards God, than by imitating Gods dealing herein with vs. Let Natus, or rather Renatus, goe before Datus in vs:
nay, we cannot Learn better how to demean our selves towards God, than by imitating God's dealing herein with us Let Born, or rather Renatus, go before Datus in us:
what haue wee that shall not be deuoted vnto him? our honour, our wealth, our friends? Hee will neuer deny ought vnto God, that first giueth himselfe to him.
what have we that shall not be devoted unto him? our honour, our wealth, our Friends? He will never deny ought unto God, that First gives himself to him.
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and we listen diligently vnto the Annunciation which the Angel made vnto the Shepheards, Behold, I bring you glad tidings of great ioy that shall be to all the People:
and we listen diligently unto the Annunciation which the Angel made unto the Shepherds, Behold, I bring you glad tidings of great joy that shall be to all the People:
It is an ancient opinion of many of the Fathers, and not a few of the worthiest late Diuines approue it, that all apparitions of God in the Old Testament, were of the second Person.
It is an ancient opinion of many of the Father's, and not a few of the Worthiest late Divines approve it, that all apparitions of God in the Old Testament, were of the second Person.
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Yea, and to say nothing of other shapes, how often did hee appeare in the shape of a man? which apparition the Fathers call, Praeludium incarnationis: It was a faire intimation of that which in time hee should bee for euer,
Yea, and to say nothing of other shapes, how often did he appear in the shape of a man? which apparition the Father's call, Praeludium incarnationis: It was a fair intimation of that which in time he should be for ever,
O Lord, that wouldest not only become Man, but also bee Gods gift to Man, thou which wert before all time, wouldest be bestowed in time, bestowed vpon Iewes, bestowed vpon Gentiles,
Oh Lord, that Wouldst not only become Man, but also be God's gift to Man, thou which Wertenberg before all time, Wouldst be bestowed in time, bestowed upon Iewes, bestowed upon Gentiles,
and giue our selues to Thee, as he is giuen to Vs, that so we may be in the number of those which with the Prophet may say, Tovs a Childe is borne, to vs a Sonne is giuen.
and give our selves to Thee, as he is given to Us, that so we may be in the number of those which with the Prophet may say, Tovs a Child is born, to us a Son is given.
Which grace he vouchsafe vs, that is giuen vnto vs: To whom with the Father, and the Holy Ghost, be giuen all honour and glory, now and for euer. Amen.
Which grace he vouchsafe us, that is given unto us: To whom with the Father, and the Holy Ghost, be given all honour and glory, now and for ever. Amen.
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The Natures wherein it subsists are two: The Nature of God, and of Man. which haue a most streight vnion in one Person, and yet without the least diminution of eyther nature.
The Nature's wherein it subsists Are two: The Nature of God, and of Man. which have a most straight Union in one Person, and yet without the least diminution of either nature.
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This Person belongs vnto the Iewes, not according to the flesh, but according to the spirit, euen to the whole Israel of God; which consists of beleeuing naturall both Iewes and Gentiles. To this People doth Christ belong.
This Person belongs unto the Iewes, not according to the Flesh, but according to the Spirit, even to the Whole Israel of God; which consists of believing natural both Iewes and Gentiles. To this People does christ belong.
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Although then the Scripture affirm, that Christ appeared in the forme of a seruant, and himself said, That he came not to be ministred vnto, but to minister: et must we not mistake;
Although then the Scripture affirm, that christ appeared in the Form of a servant, and himself said, That he Come not to be ministered unto, but to minister: et must we not mistake;
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his Foes and his Friends in the Gospell both salute him by the name of Rabbi, or Rabboni, which is by interpretation, Master. And our Sauiour Christ telleth his Disciples in St. Iohn, You call me Master,
his Foes and his Friends in the Gospel both salute him by the name of Rabbi, or Rabboni, which is by Interpretation, Master. And our Saviour christ Telleth his Disciples in Saint John, You call me Master,
and the Acts which Christ did exercise beare witnesse hereunto. which were all of them eyther Propheticall, when hee taught, or Priestly, when hee sacrificed,
and the Acts which christ did exercise bear witness hereunto. which were all of them either Prophetical, when he taught, or Priestly, when he sacrificed,
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So that the forme of a Seruant, and the ministring of Christ, shew, that he had not the attendance for worldly respect that was due to such a Superiour:
So that the Form of a Servant, and the ministering of christ, show, that he had not the attendance for worldly respect that was due to such a Superior:
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If wee looke backe to the Story of Genesis, we shall finde, that when God promised Isaac, which was a Type of Christ, he changed both his Fathers and his Mothers name:
If we look back to the Story of Genesis, we shall find, that when God promised Isaac, which was a Type of christ, he changed both his Father's and his Mother's name:
And me thinks, when I reade these words here in the Prophet, and those that follow, wherein Christ is described, I see the application of those names, to this Person;
And me thinks, when I read these words Here in the Prophet, and those that follow, wherein christ is described, I see the application of those names, to this Person;
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his Throne and Kingdome are termed the Throne and Kingdome of Dauid. And indeed Christs Pedegree is by St. Matthew, and St. Luke, fetched from King Dauid. Himselfe calleth himselfe in the Reuelation, The roote and generation of Dauid.
his Throne and Kingdom Are termed the Throne and Kingdom of David. And indeed Christ Pedigree is by Saint Matthew, and Saint Lycia, fetched from King David. Himself calls himself in the Revelation, The root and generation of David.
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and sometimes The branch of Dauid. Finally, the Angell in the first of Luke telleth the Virgin Mary, That Christ shall sit vpon the Throne of his Father Dauid.
and sometime The branch of David. Finally, the Angel in the First of Lycia Telleth the Virgae Marry, That christ shall fit upon the Throne of his Father David.
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But how can that bee, seeing that which Dauid had, Christ had not, and what Dauid had not, Christ had? Christ had not the Temporall state of Dauid, that was fallen into the hands of Herod the great;
But how can that be, seeing that which David had, christ had not, and what David had not, christ had? christ had not the Temporal state of David, that was fallen into the hands of Herod the great;
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How then could Christ be said to sit vpon his Kingdome? Although it were granted, that by succession Christ was the right heire to the Crowne of Israel:
How then could christ be said to fit upon his Kingdom? Although it were granted, that by succession christ was the right heir to the Crown of Israel:
And St. Pauls rule is our guide, All things (yea and persons too, if they were eminent) came to the Israelites in Types, 1 Cor. 10. they had shadowes of good things to come.
And Saint Paul's Rule is our guide, All things (yea and Persons too, if they were eminent) Come to the Israelites in Types, 1 Cor. 10. they had shadows of good things to come.
St. Bernards rule is true, This Throne of Dauid which Christ sate on, was not sedes Typica, but Vera; not Corporalis, but Spiritualis; not Temporalis, but Aeterna: yet so, that Illa was huius Imago; the Temporall of the Eternall, the Corporall of the Spirituall, the Typicall of the true Throne, Dauids state of the state of the Church.
Saint Bernards Rule is true, This Throne of David which christ sat on, was not sedes Typica, but Vera; not Corporeal, but Spiritualis; not Temporalis, but Aeterna: yet so, that Illa was Huius Imago; the Temporal of the Eternal, the Corporal of the Spiritual, the Typical of the true Throne, David state of the state of the Church.
But after his Resurrection and Ascension, Efficacie and Maiestie conioyned, and he sate him downe at the right hand of God, and now doth he gouerne in the glory of his Father.
But After his Resurrection and Ascension, Efficacy and Majesty conjoined, and he sat him down At the right hand of God, and now does he govern in the glory of his Father.
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Secondly, as there was a distance betweene Dauids Vnction too, and Possession of the Crowne: so was that a troublesome time, few quiet dayes had he, being persecuted both abroad,
Secondly, as there was a distance between David Unction too, and Possession of the Crown: so was that a troublesome time, few quiet days had he, being persecuted both abroad,
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Fourthly, Dauid being possessed of his Kingdome, spent many years in repressing the Foes of his Kingdome, Philistines, Amonites, Syrians, &c. and at length fate downe in peace,
Fourthly, David being possessed of his Kingdom, spent many Years in repressing the Foes of his Kingdom, philistines, Ammonites, Syrians, etc. and At length fate down in peace,
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euen so our Sauiour Christ, though ascended into Heauen, and reigning there, yet shall he be vntill the generall Resurrection subduing his Enemies vnder his feete,
even so our Saviour christ, though ascended into Heaven, and reigning there, yet shall he be until the general Resurrection subduing his Enemies under his feet,
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These, and such like Analogies, are obseruable in comparing of Christ and Dauid: which are the cause why the Kingdome of Christ is called, The Kingdome of Dauid.
These, and such like Analogies, Are observable in comparing of christ and David: which Are the cause why the Kingdom of christ is called, The Kingdom of David.
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But yet in the letter of the storie, which is the ground of this comparison, you shall finde many Hyperboles: reade the 89. Psalme, the 72. Psalm, the 132. to say nothing of diuers places of the Prophets which seeme to exceede the truth,
But yet in the Letter of the story, which is the ground of this comparison, you shall find many Hyperboles: read the 89. Psalm, the 72. Psalm, the 132. to say nothing of diverse places of the prophets which seem to exceed the truth,
but Quodammodo, in a measure answerable vnto them, the fulnesse of their truth appeares in the Spirituall. And some Diuines obserue, that The Throne of Dauid is not that which Dauid possessed,
but Quodammodo, in a measure answerable unto them, the fullness of their truth appears in the Spiritual. And Some Divines observe, that The Throne of David is not that which David possessed,
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Grosse then is the vsurpation of the Bishop of Rome, who, in Christs name, contrary to Christs rules, combines both Swords, the Spirituall and the Corporall. And they that vnderstand The Kingdome of Christ carnally, as if all temporall Iurisdiction should be swallowed vp in the Ecclesiastical State, sauour not of the things of God,
Gross then is the usurpation of the Bishop of Rome, who, in Christ name, contrary to Christ rules, combines both Swords, the Spiritual and the Corporal. And they that understand The Kingdom of christ carnally, as if all temporal Jurisdiction should be swallowed up in the Ecclesiastical State, savour not of the things of God,
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And what likelihood was there that a few Fishermen, and those vnlearned, should euer haue subiected the crownes of Princes, the wits of Philosophers, the stomacks of the Mighty, the desires of the Ambitious,
And what likelihood was there that a few Fishermen, and those unlearned, should ever have subjected the crowns of Princes, the wits of Philosophers, the stomachs of the Mighty, the Desires of the Ambitious,
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and euery sense employ it selfe for the direction and preseruation of the Hands and Feete? If it bee so in the Creatures that are destitute of Reason, betweene reasonable Creatures it should bee much more so.
and every sense employ it self for the direction and preservation of the Hands and Feet? If it be so in the Creatures that Are destitute of Reason, between reasonable Creatures it should be much more so.
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but the directiue and commanding parts in man are Architectonicall, they resemble the Master of the works in a Building, whose presence and guidance runneth through all the seuerall kinde of Labourers, appointing what they must doe,
but the directive and commanding parts in man Are Architectonical, they resemble the Master of the works in a Building, whose presence and guidance Runneth through all the several kind of Labourers, appointing what they must do,
The 72. Psalme compares our Gouernour (I meane Christ, of whom this Text speaketh) vnto a showre of raine: and wee see that a showre of raine waters carefully all the plants of the fields, the rose, the lilly, the violet, the cedar,
The 72. Psalm compares our Governor (I mean christ, of whom this Text speaks) unto a shower of rain: and we see that a shower of rain waters carefully all the plants of the fields, the rose, the Lily, the violet, the cedar,
Malachie compares him to the Sunne; he calleth him The Sun of Righteousnesse: And who knoweth not how common the warmth of the Sunne is? and how effectuall it is also.
Malachi compares him to the Sun; he calls him The Sun of Righteousness: And who Knoweth not how Common the warmth of the Sun is? and how effectual it is also.
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or if you will haue it of the Crosse, take it from Christ himselfe speaking to the Disciples that went to Emmaus, Ought not Christ to haue suffered these things,
or if you will have it of the Cross, take it from christ himself speaking to the Disciples that went to Emmaus, Ought not christ to have suffered these things,
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and so to enter into his glory? or from St. Paul also, Christ triumphed ouer Powers and Principalities in his person, but then when this Person suffered vpon the Crosse.
and so to enter into his glory? or from Saint Paul also, christ triumphed over Powers and Principalities in his person, but then when this Person suffered upon the Cross.
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but when they come to deale with the King, this yoke is turned into a gouernment. The same God that commanded light to shine out of darkenesse, so altered the Crosse of Christ, that it became to him the Chaire of Triumph.
but when they come to deal with the King, this yoke is turned into a government. The same God that commanded Light to shine out of darkness, so altered the Cross of christ, that it became to him the Chair of Triumph.
and why it was of old set vp where triumphall Arches were wont to stand, that the world might haue so many witnesses (as it were) of the Triumph of it. Which superstition at length abused;
and why it was of old Set up where triumphal Arches were wont to stand, that the world might have so many Witnesses (as it were) of the Triumph of it. Which Superstition At length abused;
For were it not for the influence of sense and motion, which the head deriues vnto the feete, the feete could not sustaine themselues, much lesse could they beare the body:
For were it not for the influence of sense and motion, which the head derives unto the feet, the feet could not sustain themselves, much less could they bear the body:
as it is Wisd. 6. is the vpholding of the People: and King Dauid, Psal. 75. The earth, and all the inhabitants thereof are dissolued, I beare vp the Pillars thereof.
as it is Wisdom 6. is the upholding of the People: and King David, Psalm 75. The earth, and all the inhabitants thereof Are dissolved, I bear up the Pillars thereof.
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for there is not so much, nor so eager naturall ambition and coueteousnesse in the elements whereof our bodies consist, whereby they striue to gaine the one vpon the other,
for there is not so much, nor so eager natural ambition and covetousness in the elements whereof our bodies consist, whereby they strive to gain the one upon the other,
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Ephraim against Manasses, and Manasses against Ephraim, and both against Iuda, (as the Prophet speaketh in this Chapter) vntill the Kindome of Israel be layd waste.
Ephraim against Manasses, and Manasses against Ephraim, and both against Iuda, (as the Prophet speaks in this Chapter) until the Kingdom of Israel be laid waste.
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Mutiners and Murmurers are therefore iustly to be abhorred, who speake euill of Authority, and would withdraw their necks from obedience, vpon this ground, That superiours liue by the sweat of the inferiours browes, being themselues deuoyd of care.
Mutineers and Murmurers Are Therefore justly to be abhorred, who speak evil of authority, and would withdraw their necks from Obedience, upon this ground, That superiors live by the sweat of the inferiors brows, being themselves devoid of care.
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They complained of his lazinesse, and their owne painfulnesse, and therfore conspired to starue him, and ease themselues. They euen discouered their folly;
They complained of his laziness, and their own painfulness, and Therefore conspired to starve him, and ease themselves. They even discovered their folly;
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Then they perceiued, that the stomacke which they condemned as lazie, laboured for them, and that they were beholding to the labour of the stomacke, that themselues had any strength to labour:
Then they perceived, that the stomach which they condemned as lazy, laboured for them, and that they were beholding to the labour of the stomach, that themselves had any strength to labour:
though the State of the Prince is supported by the Commons, yet the spring of the Commons wealth is the prouidence of the Prince; and soone would these streames dye,
though the State of the Prince is supported by the Commons, yet the spring of the Commons wealth is the providence of the Prince; and soon would these streams die,
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If a mortall Prince bee so beneficiall vnto a temporall State, much more is the immortall King of heauen and earth beneficiall to the state of his Church, sustaining and supporting the same.
If a Mortal Prince be so beneficial unto a temporal State, much more is the immortal King of heaven and earth beneficial to the state of his Church, sustaining and supporting the same.
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O Lord who art high in place, and great in care, in thy Person, and by vertue of thy bitter Passion, exercising thy prouidence, which guides and supports the whole frame of,
O Lord who art high in place, and great in care, in thy Person, and by virtue of thy bitter Passion, exercising thy providence, which guides and supports the Whole frame of,
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and that wee faile not, to sustaine vs. So shall we neuer repine at thy sitting vpon vs, thy Kingdome, seeing wee rest more vpon thee that art our King.
and that we fail not, to sustain us So shall we never repine At thy sitting upon us, thy Kingdom, seeing we rest more upon thee that art our King.
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Each hath an excellency; there is an excellencie of the Person, and an excellencie of the State. The excellencte of Christs Person, is to be seen in the endowments thereof, which are contained in his stile: but the excellencie of his state appeares in his managing thereof.
Each hath an excellency; there is an excellency of the Person, and an excellency of the State. The excellencte of Christ Person, is to be seen in the endowments thereof, which Are contained in his style: but the excellency of his state appears in his managing thereof.
his style expresseth indowments, which are Regall, but Spirituall: Regall they are. Two vertues are peculiar vnto Kings, ouer and aboue those which they must haue in common with their Subiects:
his style Expresses endowments, which Are Regal, but Spiritual: Regal they Are. Two Virtues Are peculiar unto Kings, over and above those which they must have in Common with their Subjects:
But here is the odds, that their styles doe commonly shew rather what they should be, than what they are. They are giuen them, propter spem, in hope they will proue as their Titles import:
But Here is the odds, that their styles do commonly show rather what they should be, than what they Are. They Are given them, propter spem, in hope they will prove as their Titles import:
as might easily be proued, if we would insist vpon their particular styles. You may reade the title of Augustus giuen vnto such Emperours as did not enlarge, but diminish the Empire:
as might Easily be proved, if we would insist upon their particular styles. You may read the title of Augustus given unto such emperors as did not enlarge, but diminish the Empire:
of Pater patriae, to those that were so far from being Fathers, that they were plaine Tyrants: of Pontifex Maximus, giuen to them which were so farre from seruing the gods that they did sacrilegiously canonize themselues for gods:
of Pater patriae, to those that were so Far from being Father's, that they were plain Tyrants: of Pontifex Maximus, given to them which were so Far from serving the God's that they did sacrilegiously canonise themselves for God's:
as appeares in the styles of Germanicus, Illiricus, Brytannicus, &c. To omit the fabulous styles of the easterne Monarches, he that will may read them in their stories,
as appears in the styles of Germanicus, Illyricus, Brytannicus, etc. To omit the fabulous styles of the eastern Monarchs, he that will may read them in their stories,
and of what not, which might amplifie their Maiestie? In a word, Hope and Flattery are the best ground, wherupon all mens worldly titles are built, especially great mens, and Kings most of all.
and of what not, which might amplify their Majesty? In a word, Hope and Flattery Are the best ground, whereupon all men's worldly titles Are built, especially great men's, and Kings most of all.
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but conceiue rather more than lesse, when we heare his style. Marke also another difference between the style of Christ, and the style of mortall Princes.
but conceive rather more than less, when we hear his style. Mark also Another difference between the style of christ, and the style of Mortal Princes.
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but also to note his Godhead, call himselfe by abstract names, Wisedome, Truth, Righteousnesse, Life, &c. yet doth hee vsually receiue his style in concreto, to note, that his Manhood is endowed with these qualities from his Godhead,
but also to note his Godhead, call himself by abstract names, Wisdom, Truth, Righteousness, Life, etc. yet does he usually receive his style in Concrete, to note, that his Manhood is endowed with these qualities from his Godhead,
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from euerlasting was he, the wonderfull Counsellour, the mighty God, the father of eternity. But to leaue the preface, and come to the indowments, to the Regall indowments.
from everlasting was he, the wonderful Counselor, the mighty God, the father of eternity. But to leave the preface, and come to the endowments, to the Regal endowments.
for not one of them is there, in which we must not conceiue him to be wonderfull; and wee cannot haue a better preparation to those meditations which we haue on the eminencie of Christ,
for not one of them is there, in which we must not conceive him to be wonderful; and we cannot have a better preparation to those meditations which we have on the eminency of christ,
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It maketh vs when we study vpon the nature of God, and of Christ, and the excellencies of both, to conceiue a good rule, which is, That though God speakes NONLATINALPHABET,
It makes us when we study upon the nature of God, and of christ, and the excellencies of both, to conceive a good Rule, which is, That though God speaks,
as appeares by the answer that was giuen to Manoah in the booke of Iudges, when hee enquired after the name of the Angell which appeared, Why askest thou after my name, seeing it is wonderfull? It were easie to shew how this title fits Christ, by running through the whole story of the Gospell, which to euery part setteth a marke of wonder; to his birth, to his life, to his death, to his resurrection, to his ascention.
as appears by the answer that was given to Manoah in the book of Judges, when he inquired After the name of the Angel which appeared, Why askest thou After my name, seeing it is wonderful? It were easy to show how this title fits christ, by running through the Whole story of the Gospel, which to every part sets a mark of wonder; to his birth, to his life, to his death, to his resurrection, to his Ascension.
In that appeare three great wonders: 1. That natures so farre distant as God and Man, should bee ioyned in one person: 2. That the nature of man should be conceiued in a Virgins wombe that neuer knew man: 3. That she should, being her selfe conceiued in sinne, conceiue a Sonne without sinne.
In that appear three great wonders: 1. That nature's so Far distant as God and Man, should be joined in one person: 2. That the nature of man should be conceived in a Virgins womb that never knew man: 3. That she should, being her self conceived in sin, conceive a Son without sin.
His wits are not idle, He that keepeth Israel doth ne•ther slumber nor sleepe, as it is Psalm 121. His eyes are vpon his charge, from the beginning of the yeare, till the end thereof, as it is Deut. 11. Not a Sparrow lights vpon the ground without his prouidence.
His wits Are not idle, He that Keepeth Israel does ne•ther slumber nor sleep, as it is Psalm 121. His eyes Are upon his charge, from the beginning of the year, till the end thereof, as it is Deuteronomy 11. Not a Sparrow lights upon the ground without his providence.
You haue heard, that he is a Counsellour, but whereof I cannot expresse better, than by two of his vsuall titles, the Wisedome, the Word of God. He is Consiliarius ad intra, and ad extra, beeing NONLATINALPHABET both NONLATINALPHABET, and NONLATINALPHABET:
You have herd, that he is a Counselor, but whereof I cannot express better, than by two of his usual titles, the Wisdom, the Word of God. He is Consiliarius ad intra, and ad extra, being both, and:
And our Sauiour Christ, Those things which I haue heard of my Father, being Consiliarius ad intra, haue I opened vnto you, as Consiliarius ad extra: and so Prouerbs 8. Wisedome describeth her selfe as a Counsellour both ad intra, and ad extra, with God, and to the world.
And our Saviour christ, Those things which I have herd of my Father, being Consiliarius ad intra, have I opened unto you, as Consiliarius ad extra: and so Proverbs 8. Wisdom Describeth her self as a Counselor both ad intra, and ad extra, with God, and to the world.
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But what is the Matter of this Counsell? surely the principall is the Conenant betweene God and his Church, which St. Paul, Heb. 6. calleth the vnchangeable Counsell of God: and God in the Prophets, speaking of the Kingdome of Christ, calleth it his Counsell, not excluding all other secrets of God;
But what is the Matter of this Counsel? surely the principal is the Covenant between God and his Church, which Saint Paul, Hebrew 6. calls the unchangeable Counsel of God: and God in the prophets, speaking of the Kingdom of christ, calls it his Counsel, not excluding all other secrets of God;
then Christ also became the Counsellour vnto men, as he was the Word of God. These two things are comprehended in his Counsellourship; and in regard of both these may hee bee called wonderfull. It was a wonderfull course that this wisedome of God found out to worke the Redemption of man, by coupling of these Natures,
then christ also became the Counselor unto men, as he was the Word of God. These two things Are comprehended in his Counsellourship; and in regard of both these may he be called wonderful. It was a wonderful course that this Wisdom of God found out to work the Redemption of man, by coupling of these Nature's,
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and captiuating vnto Christ euery thought; this must needs make it wonderfull. And wonderfull certainly will we acknowledge him to be, if we consider these things:
and captivating unto christ every Thought; this must needs make it wonderful. And wonderful Certainly will we acknowledge him to be, if we Consider these things:
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for that is wonderfull which is aboue the reach of the vnderstanding. Wee see the first royall title, and Christs first royall vertue, which is his Wisedome.
for that is wonderful which is above the reach of the understanding. we see the First royal title, and Christ First royal virtue, which is his Wisdom.
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Therefore his second style is, The mighty God. El of it selfe signifieth mighty, but it is communicated to others besides the true God, to Angels, to Men, that are t•e Lieutenants of God,
Therefore his second style is, The mighty God. El of it self signifies mighty, but it is communicated to Others beside the true God, to Angels, to Men, that Are t•e Lieutenants of God,
Canutus, a King of this Land, when flatterers magnified his power, and did almost deifie him, to confute them, caused his chaire to bee set by the Sea shore at the time of the floud,
Canute, a King of this Land, when Flatterers magnified his power, and did almost deify him, to confute them, caused his chair to be Set by the Sea shore At the time of the flood,
but when the tyde kept his course, and wet his garments, Lo (saith hee) what a mighty King I am by Sea and Land, whose command euery waue dareth resist.
but when the tIED kept his course, and wet his garments, Lo (Says he) what a mighty King I am by Sea and Land, whose command every wave dareth resist.
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whereupon Moses, magnifying his might, saith, Who is like vnto thee, Exod. 15. O Lord, amongst the gods? Which words abbreuiated the Maccabees in their wars against their enemies, did bear in their standard, and therehence (as the learned obserue) did take their name of Maccabees, Certainely this Epithite is a lust ground of that which King Dauid perswades, Psalme 29. Ascribe vnto the Lord, O yee mighty, ascribe vnto the Lord glory and strength.
whereupon Moses, magnifying his might, Says, Who is like unto thee, Exod 15. O Lord, among the God's? Which words abbreviated the Maccabees in their wars against their enemies, did bear in their standard, and therehence (as the learned observe) did take their name of Maccabees, Certainly this Epithet is a lust ground of that which King David persuades, Psalm 29. Ascribe unto the Lord, Oh ye mighty, ascribe unto the Lord glory and strength.
NONLATINALPHABET; other Creatures haue their power from him, and therefore their power depends vpon him; so that he can at his pleasure intend or remit theirs;
; other Creatures have their power from him, and Therefore their power depends upon him; so that he can At his pleasure intend or remit theirs;
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and neuer was there any creature to whom God imparted all his power (I speake not of the degree, but the parts thereof) some things he committeth to Angels which Men cannot doe,
and never was there any creature to whom God imparted all his power (I speak not of the degree, but the parts thereof) Some things he Committeth to Angels which Men cannot do,
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it will witnesse that hee hath a preuailing power, and that he is therefore worthily called a mighty God. When God promised him, hee promised him in these words, I haue layd helpe vpon one that is mighty, Psalme 89. When God exhibits him, Zacharie proclaimes him thus, God hath raised vp a mighty saluation vnto vs in the house of his seruant Dauid:
it will witness that he hath a prevailing power, and that he is Therefore worthily called a mighty God. When God promised him, he promised him in these words, I have laid help upon one that is mighty, Psalm 89. When God exhibits him, Zacharias proclaims him thus, God hath raised up a mighty salvation unto us in the house of his servant David:
how well they fit vs, what comfort they doe yeeld vnto vs. Our enemie the Diuell is compared to a Serpent, to a roaring Lion: hee is full of craft, and of great strength, and so are his instruments, the wicked, subtill and violent; but wee are silly, and we are feeble.
how well they fit us, what Comfort they do yield unto us Our enemy the devil is compared to a Serpent, to a roaring lion: he is full of craft, and of great strength, and so Are his Instruments, the wicked, subtle and violent; but we Are silly, and we Are feeble.
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If we compare our selues to them, how can we but feare to be deceiued, to bee opprest? See how God hath prouided for vs, see how hee hath furnished Christ, whom hee sendeth vnto vs;
If we compare our selves to them, how can we but Fear to be deceived, to be oppressed? See how God hath provided for us, see how he hath furnished christ, whom he sends unto us;
Hee is a Counsellour, and it was a Counsellour that wee needed, that •ight discouer vnto vs the Serpents policie in his end, and Sophistrie in his meanes, wherewith he setteth vpon vs:
He is a Counselor, and it was a Counselor that we needed, that •ight discover unto us the Serpents policy in his end, and Sophistry in his means, wherewith he sets upon us:
He pretends that we shall be like vnto Gods, when he meaneth to make vs Diuels; and by setting an edge on our desire of the Tree of the knowledge of good and euill, he would depriue vs of the Tree of life:
He pretends that we shall be like unto God's, when he means to make us Devils; and by setting an edge on our desire of the Tree of the knowledge of good and evil, he would deprive us of the Tree of life:
Secondly, he still compasseth the world, seeking Whom he may deuour, and is mighty to destroy. And certainely none should escape him, were it not that we haue on our side a mighty God, the seed of the Woman, that shewed himselfe so much mightier than the seed of the Serpent, by how much breaking of the head is more than bruising of the heele. Wee haue a Dauid for that Goliah, and a stronger man that hath entred that strong mans house, bound him, rifled him, and diuided his spoyle.
Secondly, he still Compasseth the world, seeking Whom he may devour, and is mighty to destroy. And Certainly none should escape him, were it not that we have on our side a mighty God, the seed of the Woman, that showed himself so much Mightier than the seed of the Serpent, by how much breaking of the head is more than bruising of the heel. we have a David for that Goliath, and a Stronger man that hath entered that strong men house, bound him, rifled him, and divided his spoil.
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So that if now it be doubtingly asked, Shall the prey be taken from the mighty? or the lawfull captiue bee deliuered? we may answer with the Prophet, Esay 49. Thus saith the Lord, Euen the Captiues of the mighty shall be taken away,
So that if now it be doubtingly asked, Shall the prey be taken from the mighty? or the lawful captive bee Delivered? we may answer with the Prophet, Isaiah 49. Thus Says the Lord, Even the Captives of the mighty shall be taken away,
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6. hee giues the reason at large, cap. 37. And well may we rely vpon the iudgement of this Counsellour, who much better than Elizeus can detect vnto vs the plots of the King of Aram, of all our Enemies, that we may prouide against them:
6. he gives the reason At large, cap. 37. And well may we rely upon the judgement of this Counselor, who much better than Elisha can detect unto us the plots of the King of Aram, of all our Enemies, that we may provide against them:
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yea, he can take them all in their owne wilinesse, and infatuate their Counsels, as he did Achitophels. Reade Esay 19. & 8. So did Christ deale with the old Serpent,
yea, he can take them all in their own wiliness, and infatuate their Counsels, as he did Achitophels. Read Isaiah 19. & 8. So did christ deal with the old Serpent,
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THe Excellencie of Christs Person consists in the indowments thereof, which are Regall, but Spirituall. That they are Regall, appeares in his two first titles, whereof I haue already spoken;
THe Excellency of Christ Person consists in the endowments thereof, which Are Regal, but Spiritual. That they Are Regal, appears in his two First titles, whereof I have already spoken;
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Whereof the first sheweth that Christs Kingdome is not of this world, He is the Father of eternity: the second sheweth that the condition of his people is not worldly, Christ is Prince of Peace. To begin with the first.
Whereof the First shows that Christ Kingdom is not of this world, He is the Father of eternity: the second shows that the condition of his people is not worldly, christ is Prince of Peace. To begin with the First.
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for either Aeternity is made the Attribute of the Father, and so by an Hebraisme, The Father of eternity is no more than the eternall or euerlasting Father; so some Translations reade it:
for either Eternity is made the Attribute of the Father, and so by an Hebraism, The Father of eternity is no more than the Eternal or everlasting Father; so Some Translations read it:
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or Aeternity may note that which is subiect to the Father, and so the title imports that he is a Father of eternall things; and so some Translations reade, The Father of the world to come.
or Eternity may note that which is Subject to the Father, and so the title imports that he is a Father of Eternal things; and so Some Translations read, The Father of the world to come.
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The phrase doth distinguish betweene our Father, and our Father: the Father of our flesh, and the Father of our spirits. of whom St. Paul speaketh, Heb. 12. Of these two the first is Temporall, the other is Aeternall: that the first is but temporall, wee may gather out of the fift of Genesis, where are reckoned vp the longest liued Fathers that euer were in the world:
The phrase does distinguish between our Father, and our Father: the Father of our Flesh, and the Father of our spirits. of whom Saint Paul speaks, Hebrew 12. Of these two the First is Temporal, the other is Eternal: that the First is but temporal, we may gather out of the fift of Genesis, where Are reckoned up the longest lived Father's that ever were in the world:
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but not a few put off the affection of Fathers euen in their life, and they in that respect also may be termed but temporall Fathers. Our Sauiour Christ, speaking of the later times, telleth vs, that the Father shall rise against the Sonne, as the Sonne against the Father.
but not a few put off the affection of Father's even in their life, and they in that respect also may be termed but temporal Father's. Our Saviour christ, speaking of the later times, Telleth us, that the Father shall rise against the Son, as the Son against the Father.
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Saint Paul, speaking of former times, Rom. 1. amongst other wicked ones reckoneth vp persons that were without naturall affection: and it were an easie matter out of Histories to report, that many haue dis-inherited, many haue murdered, many haue deuoured their own children,
Saint Paul, speaking of former times, Rom. 1. among other wicked ones Reckoneth up Persons that were without natural affection: and it were an easy matter out of Histories to report, that many have disinherited, many have murdered, many have devoured their own children,
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for euen in his death, (wherein, notwithstanding his abode was so little that hee saw no corruption) the hypostaticall Vnion, which made him a father, did not cease.
for even in his death, (wherein, notwithstanding his Abided was so little that he saw no corruption) the hypostatical union, which made him a father, did not cease.
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And touching the perpetuity of his louing, the Church there speaketh also, Looke downe from heauen, and behold from the habitation of thy holinesse and of thy glory:
And touching the perpetuity of his loving, the Church there speaks also, Look down from heaven, and behold from the habitation of thy holiness and of thy glory:
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where is thy zeale, and thy strength, the sounding of thy bowels, and of thy mercy towards me? 〈 ◊ 〉 9. ••al. 27. are they restrained? No, they cannot bee restrained.
where is thy zeal, and thy strength, the sounding of thy bowels, and of thy mercy towards me? 〈 ◊ 〉 9. ••al. 27. Are they restrained? No, they cannot be restrained.
We are taught Piety, when we are taught that he whom we obey is our Father: for if I be a Father (saith the Lord) where is mine honour? Mal. 1. and Moses to Israel, Deut. 32. Doest thou so reward the Lord, O thou foolish people and vnwise? is not he thy Father that made thee? &c.
We Are taught Piety, when we Are taught that he whom we obey is our Father: for if I be a Father (Says the Lord) where is mine honour? Malachi 1. and Moses to Israel, Deuteronomy 32. Dost thou so reward the Lord, Oh thou foolish people and unwise? is not he thy Father that made thee? etc.
as is our spirits? Great reason haue we to reuerence this Father, that neuer ceaseth to be our Father, that hath prouided, that euen when we lose our fathers, we should yet stil haue our Father, haue him for our Father, which is the Father of Orphanes. It is no small comfort nor weake pillar of our faith, that we neuer want a Father: yea, our double birth readeth vs this Lecture.
as is our spirits? Great reason have we to Reverence this Father, that never ceases to be our Father, that hath provided, that even when we loose our Father's, we should yet still have our Father, have him for our Father, which is the Father of Orphans. It is no small Comfort nor weak pillar of our faith, that we never want a Father: yea, our double birth readeth us this Lecture.
Malachy worketh vpon this, Haue we not all one Father? Cap. 2. wherefore then do you iniury one to another? The blood should neuer be cold, seeing wee are all kinne in the first degree;
Malachy works upon this, Have we not all one Father? Cap. 2. Wherefore then do you injury one to Another? The blood should never be cold, seeing we Are all kin in the First degree;
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But how commeth Christ to be called father, who otherwise is called our brother; he being the sonne of God, and God being his father, as hee is ours? If you respect the Communion of those things whereof we both partake, he is our brother, but if the Communication or deriuation of them, he is our father; for he is the second Adam, as the Church is the second Eue: and as we are termed the sons of the Church, or of Hierusalem the Spouse, so are we also of Christ the Bridegroome, who begetteth vs in, and by his Church.
But how comes christ to be called father, who otherwise is called our brother; he being the son of God, and God being his father, as he is ours? If you respect the Communion of those things whereof we both partake, he is our brother, but if the Communication or derivation of them, he is our father; for he is the second Adam, as the Church is the second Eue: and as we Are termed the Sons of the Church, or of Jerusalem the Spouse, so Are we also of christ the Bridegroom, who begetteth us in, and by his Church.
That temporall and eternall doe distinguish betweene these two worlds, it is cleare in St. Paul, teaching that those things which are seene are temporall,
That temporal and Eternal do distinguish between these two world's, it is clear in Saint Paul, teaching that those things which Are seen Are temporal,
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But in the very same places where the temporalty of this present world is set down, there is mention made of the eternity of that world which is to come:
But in the very same places where the temporalty of this present world is Set down, there is mention made of the eternity of that world which is to come:
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This our Prophet that in the fortieth is willed to cry, All flesh is grasse, and the glory thereof is as the flower of the field, the grasse withereth, the flower fadeth;
This our Prophet that in the fortieth is willed to cry, All Flesh is grass, and the glory thereof is as the flower of the field, the grass withereth, the flower fades;
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All the graces wherein stands the life of Christianity, they are eternall graces, they possesse vs of that which is eternall, and make vs eternall possessours thereof.
All the graces wherein Stands the life of Christianity, they Are Eternal graces, they possess us of that which is Eternal, and make us Eternal possessors thereof.
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For whom doth the wisedome of a father prouide, but for his childe? and for whom so readily as for his childe, doth a father vse his power? I presume then of Christs pr•uidence, of Christs supportance,
For whom does the Wisdom of a father provide, but for his child? and for whom so readily as for his child, does a father use his power? I presume then of Christ pr•uidence, of Christ supportance,
because Christ is my father. Hee that is the king is my father, and what I might not presume of a king, of a father I dare presume, yea, and presume it constantly; for he is vnchangeable.
Because christ is my father. He that is the King is my father, and what I might not presume of a King, of a father I Dare presume, yea, and presume it constantly; for he is unchangeable.
for wherein hath, or doth this my euerlasting father spend his euerlasting wonderfull wisedome, and mighty power? hath he spent them to prouide me a momentany estate? is his inheritance like that which is left by my mortall parents, such as I may lose,
for wherein hath, or does this my everlasting father spend his everlasting wonderful Wisdom, and mighty power? hath he spent them to provide me a momentany estate? is his inheritance like that which is left by my Mortal Parents, such as I may loose,
Let then the world faile me, let all earthly things be taken from me, let them be vnto me as my parents, naturall parents were, but temporall: yet shall I not want.
Let then the world fail me, let all earthly things be taken from me, let them be unto me as my Parents, natural Parents were, but temporal: yet shall I not want.
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When I reade of what stuffe Moses made the Tabercle, Salomon the Temple, much more when I reade St. Iohns description of the heauenly Ierusalem, I now perceiue Gods meaning;
When I read of what stuff Moses made the Tabercle, Solomon the Temple, much more when I read Saint Iohns description of the heavenly Ierusalem, I now perceive God's meaning;
because it is as hee is, not temporall, but eternall: so likewise the condition of it is not worldly, it is Peace. Divus Nerua (saith Tacitus) duas res olim insociabiles coniunxit, imperium & libertatem.
Because it is as he is, not temporal, but Eternal: so likewise the condition of it is not worldly, it is Peace. Divus Nerua (Says Tacitus) Duas Rest Once insociabiles coniunxit, imperium & libertatem.
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Hee spake with the most that ascribed so much vnto Nerua: but of Christ is may be most truly affirmed, that where he raignes, there is peace and free liberty for euery Subiect.
He spoke with the most that ascribed so much unto Nerua: but of christ is may be most truly affirmed, that where he reigns, there is peace and free liberty for every Subject.
it is not so with our King, but hee that is wonderfull for Counsell, mighty for Power, bends both his Counsell and his Power to worke Peace, that peace which is the portion of his Church,
it is not so with our King, but he that is wonderful for Counsel, mighty for Power, bends both his Counsel and his Power to work Peace, that peace which is the portion of his Church,
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They haue no rest ab intra; they neuer can light vpon that which doth sistere appetitum, which maketh them range in their desires, in their endeauours, neuer finding where to settle:
They have no rest ab intra; they never can Light upon that which does sistere appetitum, which makes them range in their Desires, in their endeavours, never finding where to settle:
But no greater argument can be brought for their want of quiet, than that which is taken from the nature of peace: and the nature thereof is insinuated in the word, wherewith the holy Ghost in the Hebrew tongue expresseth it;
But no greater argument can be brought for their want of quiet, than that which is taken from the nature of peace: and the nature thereof is insinuated in the word, wherewith the holy Ghost in the Hebrew tongue Expresses it;
Now the word Shalom, which signifieth Peace, doth in the roote containe two significations, the one of Perfection, the other of Retribution: and these two comprehend the full nature of peace. wherein there is first perfection.
Now the word Shalom, which signifies Peace, does in the root contain two significations, the one of Perfection, the other of Retribution: and these two comprehend the full nature of peace. wherein there is First perfection.
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yea, though the crosse goe withall, and they are exposed to worldly troubles, yet euery good man is Medijs tranquillus in vndis: Et si fractus illabatur orbis, impauidum ferient rumae.
yea, though the cross go withal, and they Are exposed to worldly Troubles, yet every good man is Medias tranquillus in vndis: Et si fractus illabatur Orbis, impauidum ferient rumae.
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and so in regard of the obiect, they haue no peace: (stupidity, and senslesnesse of Gods iudgements, which sometimes doth befall them, especially in prosperity, maketh a shew of peace; but indeed it is nothing lesse;) For if so bee the parts of our body,
and so in regard of the Object, they have no peace: (stupidity, and Senslessness of God's Judgments, which sometime does befall them, especially in Prosperity, makes a show of peace; but indeed it is nothing less;) For if so be the parts of our body,
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and powers of our soule, doe not worke vpon their proper obiects, and in working finde content, there is not the nature of peace; peace, so farre as it consists in perfection;
and Powers of our soul, do not work upon their proper objects, and in working find content, there is not the nature of peace; peace, so Far as it consists in perfection;
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he shall haue peace for peace, yea peace vpon peace; the peace of heauen heaped vpon that peace which he had in earth, which is nothing else but the reward of godlinesse.
he shall have peace for peace, yea peace upon peace; the peace of heaven heaped upon that peace which he had in earth, which is nothing Else but the reward of godliness.
You see the two branches of peace, perfection and retribution; of both these Christ is Prince: Hee is the Author both of grace and glory, the true King of Salem, the true Salomon, the true Noah, whom St. Paul calleth our Peace; at whose birth the Angels sung, In earth peace; whose first Sermon that he commanded his Apostles to preach, was, Peace be to this house;
You see the two branches of peace, perfection and retribution; of both these christ is Prince: He is the Author both of grace and glory, the true King of Salem, the true Solomon, the true Noah, whom Saint Paul calls our Peace; At whose birth the Angels sung, In earth peace; whose First Sermon that he commanded his Apostles to preach, was, Peace be to this house;
The Prophets euery where speak of his Kingdome, as of a Kingdome of peace. Read Psalm 72. Esay 32. &c. That the inheritance wee shall haue is eternall, you heard before:
The prophets every where speak of his Kingdom, as of a Kingdom of peace. Read Psalm 72. Isaiah 32. etc. That the inheritance we shall have is Eternal, you herd before:
But the inheritance of the wicked is eternall also, Goe ye cursed (shall the Iudge say) into euerlasting fire; and they haue a worme that neuer dyeth: but theirs is a miserable eternity, an vnquiet inheritance, hunger and thirst, nakednesse and paine, chaines and vtter darkenesse, weeping and gnashing of teeth are their portion;
But the inheritance of the wicked is Eternal also, Go you cursed (shall the Judge say) into everlasting fire; and they have a worm that never Dies: but theirs is a miserable eternity, an unquiet inheritance, hunger and thirst, nakedness and pain, chains and utter darkness, weeping and gnashing of teeth Are their portion;
but in the dayes of my immortality, I shall attaine vnto that higher peace, the peace of Retribution: all teares shall be wiped from mine eyes, all sickenesse from my body, all blindnesse from my vnderstanding, all vntowardlinesse from my will.
but in the days of my immortality, I shall attain unto that higher peace, the peace of Retribution: all tears shall be wiped from mine eyes, all sickness from my body, all blindness from my understanding, all untowardliness from my will.
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And so haue you those two titles of Christ, which shew, that we must vnderstand spiritually those two former titles, which you heard before doe royally belong vnto him.
And so have you those two titles of christ, which show, that we must understand spiritually those two former titles, which you herd before doe royally belong unto him.
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how manifold, the holy Ghost doth there describe in abstracto: but here to like purpose he speaketh of Christ in concreto. The time will not suffer me to parallel these, and the like places;
how manifold, the holy Ghost does there describe in abstracto: but Here to like purpose he speaks of christ in Concrete. The time will not suffer me to parallel these, and the like places;
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and wee must not lightly passe by any one of his titles, seeing euery one of them promiseth so much good vnto vs. O Lord, that being my Lord, art pleased to be my Father, such a Father,
and we must not lightly pass by any one of his titles, seeing every one of them promises so much good unto us O Lord, that being my Lord, art pleased to be my Father, such a Father,
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as that I neede not feare that I shall euer be an Orphan, and hast prouided me an inheritance that shalbe as lasting as my selfe, that when all other fayle mee, shall bee enioyed by mee;
as that I need not Fear that I shall ever be an Orphan, and hast provided me an inheritance that shall as lasting as my self, that when all other fail me, shall be enjoyed by me;
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an inheritance most comfortable, because therein consists my Perfection, and thy Retribution; the Retribution of glory, wherewith thou dost crowne the Perfection of grace:
an inheritance most comfortable, Because therein consists my Perfection, and thy Retribution; the Retribution of glory, wherewith thou dost crown the Perfection of grace:
and vpon his Kingdome, to order it, and to establish it &c. IN Christ, whom the Prophet describeth here vnto vs, I obserued a double excellencie, one of his Person, and another of his State: The first I haue already handled;
and upon his Kingdom, to order it, and to establish it etc. IN christ, whom the Prophet Describeth Here unto us, I observed a double excellency, one of his Person, and Another of his State: The First I have already handled;
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But more particularly in the effect, obserue, that there is a growth, the Prophet calleth it an increase, a growth of the gouernment, and a growth of the peace; both partake of the same increase. And the increase of both is boundlesse, there is no end of it;
But more particularly in the Effect, observe, that there is a growth, the Prophet calls it an increase, a growth of the government, and a growth of the peace; both partake of the same increase. And the increase of both is boundless, there is no end of it;
of his wisedome, Hee shall order, and to order is nothing else but to employ that wisedome which Christ hath as a wonderfull Counsellour: of his power, He shall support, and to support, what is it but to employ his power? the power that he hath as he is a mighty God: hee employeth them both, his wisedome, his power.
of his Wisdom, He shall order, and to order is nothing Else but to employ that Wisdom which christ hath as a wonderful Counselor: of his power, He shall support, and to support, what is it but to employ his power? the power that he hath as he is a mighty God: he employeth them both, his Wisdom, his power.
and measures to all as they are found vpon their triall. This is the policie. And herein he is constant, he continueth it without ceasing, from henceforth euen for euer:
and measures to all as they Are found upon their trial. This is the policy. And herein he is constant, he Continueth it without ceasing, from henceforth even for ever:
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His name is but an oyntment poured out, as it is in the Canticles; poured out like that precious oyle vpon Aarons head, which ranne downe to the skirts of his garment.
His name is but an ointment poured out, as it is in the Canticles; poured out like that precious oil upon Aaron's head, which ran down to the skirts of his garment.
and Cassia, as it is Psalme 45. This is taught by diuers Similies, Of the wiues communicating in her husbands honour and wealth, The branches partaking of the fatnesse and sweetnesse of the roote, The members deriuing of sense and motion from the head:
and Cassia, as it is Psalm 45. This is taught by diverse Similes, Of the wives communicating in her Husbands honour and wealth, The branches partaking of the fatness and sweetness of the root, The members deriving of sense and motion from the head:
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A good patterne for mortall Kings and Gouernours, who should herein imitate the King of Heauen, that as when a man seeth an excellent work, he ghesseth that the worke man was excellent, though he see him not:
A good pattern for Mortal Kings and Governors, who should herein imitate the King of Heaven, that as when a man sees an excellent work, he Guesses that the work man was excellent, though he see him not:
And what doth the word increase intimate, but a childhood as it were of the Church, from which it groweth forward? Certainely, the Scripture doth follow the Simile,
And what does the word increase intimate, but a childhood as it were of the Church, from which it grows forward? Certainly, the Scripture does follow the Simile,
And as Christ sucked his mothers breast, so doe these children liue at first by reasonable milke, (as Saint Peter speaketh) suckt from the Churches two breasts, the Old, and the New Testament. As he,
And as christ sucked his mother's breast, so do these children live At First by reasonable milk, (as Saint Peter speaks) sucked from the Churches two breasts, the Old, and the New Testament. As he,
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Christ naturally, the Church mystically. And this doctrine is taught by other Similies also. In the Prophets wee reade of Vine-plants which grew, and spread farre;
christ naturally, the Church mystically. And this Doctrine is taught by other Similes also. In the prophets we read of Vine-plants which grew, and spread Far;
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Abraham had but one Isaac, whose off-spring was to become a mighty Nation: hee that marketh how it encreased in Egypt, will say that it encreased indeed. Come to the New Testament;
Abraham had but one Isaac, whose offspring was to become a mighty nation: he that marks how it increased in Egypt, will say that it increased indeed. Come to the New Testament;
how few were they from whom it spread? It were no great matter to weary you, with relating out of the Prophets Texts that handle this increase. But it needeth not, the matter is plaine.
how few were they from whom it spread? It were no great matter to weary you, with relating out of the prophets Texts that handle this increase. But it needs not, the matter is plain.
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And this is the vse, euen the comfort of the Church, that when we see but a cloud, no bigger than that of Elias, wee may prognosticate, that the whole heauens shall bee ouercast, there will follow more,
And this is the use, even the Comfort of the Church, that when we see but a cloud, no bigger than that of Elias, we may prognosticate, that the Whole heavens shall be overcast, there will follow more,
In the eleuenth of this prophesie it is excellently figured, by the cohabitation of the Wolfe and the Lambe, the Leopard and the Kid, &c. Haue men neuer so saluage dispositions,
In the Eleventh of this prophesy it is excellently figured, by the cohabitation of the Wolf and the Lamb, the Leopard and the Kid, etc. Have men never so salvage dispositions,
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what they became, who knoweth not that hath read the Writings of them both? The ground of all, is, None commeth vnder Christs gouernment, but hee is new-borne, not so much naturalized,
what they became, who Knoweth not that hath read the Writings of them both? The ground of all, is, None comes under Christ government, but he is newborn, not so much naturalized,
But how farre? surely without stint of time or place; of the encrease (saith our Prophet) there is no end. Where the Prophets doe speake of the increase of the gouernment, they ioyne withall the increase of the peace. Psalme 72. Esay 60. Micah 4. &c. The increase is (as I termed it) boundlesse;
But how Far? surely without stint of time or place; of the increase (Says our Prophet) there is no end. Where the prophets do speak of the increase of the government, they join withal the increase of the peace. Psalm 72. Isaiah 60. micah 4. etc. The increase is (as I termed it) boundless;
but the vniformity of all copies disproues that, seeing it is not like that all should commit the same errour, especially seeing they wrote not all out of one copy.
but the uniformity of all copies disproves that, seeing it is not like that all should commit the same error, especially seeing they wrote not all out of one copy.
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for some respect Christum naturalem, and some Christum mysticum. They that respect Christum naturalem, suppose that the strangenesse of the character signifieth the strangenesse of Christs birth, which was not to be after the ordinary course of man:
for Some respect Christ naturalem, and Some Christ Mystic. They that respect Christ naturalem, suppose that the strangeness of the character signifies the strangeness of Christ birth, which was not to be After the ordinary course of man:
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for seeing this letter falleth out to be in those words, wherein the Prophet speaketh de Christo mystico, it is like the mysterie concerneth Christum mysticum, and noteth the boundlesse increase thereof in place and time. But to leaue this mysterie.
for seeing this Letter falls out to be in those words, wherein the Prophet speaks de Christ mystico, it is like the mystery concerns Christ Mystic, and notes the boundless increase thereof in place and time. But to leave this mystery.
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The bounds of the old Church were the limits of the holy Land, which you may reade in Moses, and in Iosuah: the like difference is obserued in the old, and in the new Ierusalem;
The bounds of the old Church were the Limits of the holy Land, which you may read in Moses, and in Joshua: the like difference is observed in the old, and in the new Ierusalem;
But most excellent is that, Acts 2. where when the holy Ghost descended, it pleased God that there should be of all nations vnder heauen; some that should hear NONLATINALPHABET, the wonderfull workes of God, euery one in his owne languagne.
But most excellent is that, Acts 2. where when the holy Ghost descended, it pleased God that there should be of all Nations under heaven; Some that should hear, the wonderful works of God, every one in his own languagne.
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And who can tell whether they were not harbingers vnto the Apostles, to prepare a people for Christ against their comming thither? The place also in the Reuelation, cap. 7. is very cleare, where,
And who can tell whither they were not harbingers unto the Apostles, to prepare a people for christ against their coming thither? The place also in the Revelation, cap. 7. is very clear, where,
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You see it hath no bounds of place, neyther hath it any bounds of time. As it is the largest Monarchie that euer was (for none of these foure notable ones euer tooke vp halfe so much ground) so is it the most lasting also, Iesus Christ yesterday, to day, and the same for euer.
You see it hath no bounds of place, neither hath it any bounds of time. As it is the Largest Monarchy that ever was (for none of these foure notable ones ever took up half so much ground) so is it the most lasting also, Iesus christ yesterday, to day, and the same for ever.
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but the Prouerb is, Heroum filij noxae, The Parents were neuer so beneficiall, as the children are mischieuous, oppressing by tyrannie, or wasting by vanity;
but the Proverb is, Heroum filij noxae, The Parents were never so beneficial, as the children Are mischievous, oppressing by tyranny, or wasting by vanity;
This being the condition of mortall Kingdomes, how blessed is this Kingdome, that is boundlesse in place and time? both for gouernment and for peace. If a man would choose himselfe an habitation, would he not pitch there where he might haue the most commerce,
This being the condition of Mortal Kingdoms, how blessed is this Kingdom, that is boundless in place and time? both for government and for peace. If a man would choose himself an habitation, would he not pitch there where he might have the most commerce,
whereas the Church is said to spread it selfe ouer the whole world, we must not only vnderstand it de generibus singulorum, (not de singulis generum) in all nations;
whereas the Church is said to spread it self over the Whole world, we must not only understand it de generibus singulorum, (not de Singulis generum) in all Nations;
it beginneth in the East, and passeth to the South, and so to the West; and as it passeth forward bringing light to one place, withdraweth it from another:
it begins in the East, and passes to the South, and so to the West; and as it passes forward bringing Light to one place, withdraweth it from Another:
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The peace and the gouernement are said to be euerlasting: But they may bee considered in fieri, or in facto, when they are once consummated, they shall bee continued for euer; but while they are in fieri, the rebellion of the flesh against the spirit interrupts the gouernment, and the conscience of sinne within,
The peace and the government Are said to be everlasting: But they may be considered in fieri, or in facto, when they Are once consummated, they shall be continued for ever; but while they Are in fieri, the rebellion of the Flesh against the Spirit interrupts the government, and the conscience of sin within,
yea, and disobedience repented of maketh vs more obedient, and the interruption of peace breedeth vs more peace; more peace inwardly we haue, the lesse we haue outwardly;
yea, and disobedience repented of makes us more obedient, and the interruption of peace breeds us more peace; more peace inwardly we have, the less we have outwardly;
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Although we cannot say of a body consisting of heterogeneous parts, that Eadem est ratio vnius & omnium, yet when it consists of homogeneous parts, wee may say it truly:
Although we cannot say of a body consisting of heterogeneous parts, that Same est ratio Unius & omnium, yet when it consists of homogeneous parts, we may say it truly:
though we be not all Prophets, all Apostles, all workers of Miracles, all Pastors; yet are wee all children of God, seruants in his house, subiects in his kingdome;
though we be not all prophets, all Apostles, all workers of Miracles, all Pastors; yet Are we all children of God, Servants in his house, Subjects in his Kingdom;
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And we should profit so farre, as that no part of our body, norpower of our soule, should be withdrawne from Christs gouernment: there should bee no part or power of eyther, that doth not partake of the sweetnesse of his peace. They should doe so,
And we should profit so Far, as that no part of our body, norpower of our soul, should be withdrawn from Christ government: there should be no part or power of either, that does not partake of the sweetness of his peace. They should do so,
for, how many holds hath Sathan in vs, in our bodies, and in our soules, out of which we keep Christ the lawfull owner of them? And for Time, it were well if we paid a tenth part therof vnto Christ;
for, how many holds hath Sathan in us, in our bodies, and in our Souls, out of which we keep christ the lawful owner of them? And for Time, it were well if we paid a tenth part thereof unto christ;
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Nay, rather may not he repeat the words which hee sent vnto the Church of Sardis? I know thy workes, Reu. 3. thou hast a name that thou liuest, but art dead.
Nay, rather may not he repeat the words which he sent unto the Church of Sardis? I know thy works, Reu. 3. thou hast a name that thou Livest, but art dead.
The policie is the exercise of the royall endowments of the Kings wisedome and of his power: of his wisedome, for hee doth order; and to order, what is it,
The policy is the exercise of the royal endowments of the Kings Wisdom and of his power: of his Wisdom, for he does order; and to order, what is it,
Certainly Christ doth so, and hee is a good Precedent vnto euery one of vs, especially vnto those of place and authority, bee it in Church or Common-weale:
Certainly christ does so, and he is a good Precedent unto every one of us, especially unto those of place and Authority, be it in Church or Commonweal:
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which is the cause why St. Paul doth blame certaine persons, whom he calleth busie bodies, 1 Tim. 5.13. Mark then, that our Sauiour doth employ his endowments, and employ them fitly.
which is the cause why Saint Paul does blame certain Persons, whom he calls busy bodies, 1 Tim. 5.13. Mark then, that our Saviour does employ his endowments, and employ them fitly.
which St. Paul resembleth to our body, wherein the parts are fitly disposed, and euery one keepeth his place, the eye, the head, the hand, the feete, one vsurpeth not the function of the other:
which Saint Paul resembles to our body, wherein the parts Are fitly disposed, and every one Keepeth his place, the eye, the head, the hand, the feet, one usurpeth not the function of the other:
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But time put all these things out of order, and man which from his better part should be denominated spirituall, is from his worser part called carnall; and more vsually doth the Scripture call him sensuall than rationall.
But time put all these things out of order, and man which from his better part should be denominated spiritual, is from his Worse part called carnal; and more usually does the Scripture call him sensual than rational.
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The holy Ghost meaneth thereby to intimate the disorder that is grown by sinne, and the order that we are to expect from Christ, who commeth to set vs in frame,
The holy Ghost means thereby to intimate the disorder that is grown by sin, and the order that we Are to expect from christ, who comes to Set us in frame,
that they should thresh all Nations, as a heauy stone should grinde them; should bee as a soporiforous cup, and as fire working vpon stubble. These places they vnderstood literally, which indeed should haue been vnderstood spiritually.
that they should thresh all nations, as a heavy stone should grind them; should be as a soporiforous cup, and as fire working upon stubble. These places they understood literally, which indeed should have been understood spiritually.
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Another weakenesse (for they had another kinde of weakenesse) was disability to doe well, whereby they were carried captiues vnto sinne (as St. Paul speaketh, Rom. 7.) and that was it which enfeebled them (as God had threatned, Deut. 28.) and gaue their enemies power ouer them;
another weakness (for they had Another kind of weakness) was disability to do well, whereby they were carried captives unto sin (as Saint Paul speaks, Rom. 7.) and that was it which enfeebled them (as God had threatened, Deuteronomy 28.) and gave their enemies power over them;
Christ came to remedy this weaknesse, Esay 35. to strengthen these weake hands and feeble knees, as you may perceiue in that excellent description thereof which Zacharie hath, cap. 2. where God promiseth power to all the house of Israel,
christ Come to remedy this weakness, Isaiah 35. to strengthen these weak hands and feeble knees, as you may perceive in that excellent description thereof which Zacharias hath, cap. 2. where God promises power to all the house of Israel,
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and sheweth, that the feeblest of them shall be like vnto Dauid, and the house of Dauid like vnto the Angels. St. Paul, Ephes. 6. describeth the armour wherewith wee are strengthened,
and shows, that the feeblest of them shall be like unto David, and the house of David like unto the Angels. Saint Paul, Ephesians 6. Describeth the armour wherewith we Are strengthened,
and to the Hebrewes, cap. 11. telleth vs, that by Faith many of weake became strong, euen so strong, that St. Paul saith of himselfe, Phil. 4. Hee could doe all things through him that strengthned him, which is Christ.
and to the Hebrews, cap. 11. Telleth us, that by Faith many of weak became strong, even so strong, that Saint Paul Says of himself, Philip 4. He could do all things through him that strengthened him, which is christ.
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But now euery one of these is disabled by sinne, and it is Christs grace that enableth them againe, giuing vs such wisedome, such holinesse, such courage,
But now every one of these is disabled by sin, and it is Christ grace that enableth them again, giving us such Wisdom, such holiness, such courage,
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and though he roare like a Lion, yet we continue stedfast in the faith; whether both these be vsed immediately by himselfe, or mediately by his instruments.
and though he roar like a lion, yet we continue steadfast in the faith; whither both these be used immediately by himself, or mediately by his Instruments.
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or spoyling of their goods, but the casting downe in them of all imaginations, 2 Cor. 10. and euery high thing that exalteth it selfe against the knowledge of God,
or spoiling of their goods, but the casting down in them of all Imaginations, 2 Cor. 10. and every high thing that Exalteth it self against the knowledge of God,
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and bringing into captiuity euery thought to the obedience of Christ: And in this manner did the Apostles conquer, and the Christians in the Primitiue Church;
and bringing into captivity every Thought to the Obedience of christ: And in this manner did the Apostles conquer, and the Christians in the Primitive Church;
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And in this sense should the Iewes haue vnderstood the Prophets, and made Dauids Kingdome a type, not of historicall correspondencie, but of mysticall presignificancy; for other power they meant none, none that should appeare in this world.
And in this sense should the Iewes have understood the prophets, and made David Kingdom a type, not of historical correspondency, but of mystical presignificancy; for other power they meant none, none that should appear in this world.
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the power of the Church, and the power of the Common-weale, distant in toto genere: and it is the power of the Church that is meant here, that is the power which Christ established.
the power of the Church, and the power of the Commonweal, distant in toto genere: and it is the power of the Church that is meant Here, that is the power which christ established.
And marke, it is not enough for Christ to order, except he establish. It was the case of Adam, hee was well ordered, but hee was not established; and thereupon the good order became mutable,
And mark, it is not enough for christ to order, except he establish. It was the case of Adam, he was well ordered, but he was not established; and thereupon the good order became mutable,
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If we consider the mutability of our nature, which comming of nothing is still prone to returne to nothing, especially being wrought vpon by the Diuell and the World;
If we Consider the mutability of our nature, which coming of nothing is still prove to return to nothing, especially being wrought upon by the devil and the World;
as that the garment of Regeneration, which we receiue in Baptisme, weareth not out all the daies of our pilgrimage in this world. But we must not mistake;
as that the garment of Regeneration, which we receive in Baptism, weareth not out all the days of our pilgrimage in this world. But we must not mistake;
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And this is the vttermost of that stability which we must expect in this world; The gates of hell shall not preuaile: Valere poterunt, non poterunt praeualere.
And this is the uttermost of that stability which we must expect in this world; The gates of hell shall not prevail: Valere poterunt, non poterunt praeualere.
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it is not so with this King, in doing both hee followeth a good rule, Iudgement and Iustice. I will not trouble you with the diuers significations of, much lesse with the manifold commentaries vpon these words;
it is not so with this King, in doing both he follows a good Rule, Judgement and Justice I will not trouble you with the diverse significations of, much less with the manifold commentaries upon these words;
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I suppose the fairest to bee that which points out the two especiall acts of a King, which are, the calling of his people to an account of their liues, that is Iudgement; and to proceede in their trials by an euen rule, that is Iustice. Euery man is required to haue a care of his life,
I suppose the Fairest to be that which points out the two especial acts of a King, which Are, the calling of his people to an account of their lives, that is Judgement; and to proceed in their trials by an even Rule, that is Justice Every man is required to have a care of his life,
A Romane Emperour in the Preface of his Institutions, makes this abridgement of ciuill conuersation, A man must honestè viuere, not doe ought disgracefull to his owne person;
A Roman Emperor in the Preface of his Institutions, makes this abridgement of civil Conversation, A man must honestè viuere, not do ought disgraceful to his own person;
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but no sooner doth the subiect breake these bands, but a ciuill putrefaction entreth, which maketh way to the ruine of a State, wherein euery particular mans wel-fare is hazzarded with the whole:
but no sooner does the Subject break these bans, but a civil putrefaction entereth, which makes Way to the ruin of a State, wherein every particular men welfare is hazarded with the Whole:
otherwise if the Scales of iustice doe not first weigh the merits of the cause, the iudgement will as much disquiet the State, as discontent the parties iudged.
otherwise if the Scales of Justice do not First weigh the merits of the cause, the judgement will as much disquiet the State, as discontent the parties judged.
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ordering is not perfect without iudgment and iustice, nor stablishing perfect, except both concurre: for stablishing is nothing but a perpetuating of good order.
ordering is not perfect without judgement and Justice, nor establishing perfect, except both concur: for establishing is nothing but a perpetuating of good order.
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Therefore to set the subiects right, the King must vse iudgement guided by iustice; and that he may keepe them in that state, he must perseuere in so doing.
Therefore to Set the Subjects right, the King must use judgement guided by Justice; and that he may keep them in that state, he must persevere in so doing.
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Honestè viuere, is not only to liue as beseemes ciuill men, but as beseemeth Saints, children of God expressing his image, members of Christ leading his life,
Honestè viuere, is not only to live as beseems civil men, but as beseems Saints, children of God expressing his image, members of christ leading his life,
and temples of the holy Ghost, bearing in our foreheads Holinesse to the Lord. And as for alterum non laedere; it is not enough for vs not to defraud others, we must loue our very enemies, blesse them that curse vs, doe good to them that hate and persecute vs. Finally, our suum cuique tribuere, must be to deny our selues, our friends, our life,
and Temples of the holy Ghost, bearing in our foreheads Holiness to the Lord. And as for alterum non laedere; it is not enough for us not to defraud Others, we must love our very enemies, bless them that curse us, do good to them that hate and persecute us Finally, our suum cuique tribuere, must be to deny our selves, our Friends, our life,
for Christs iudgement is without preiudice, without partiality; nothing can be concealed, no person can be exempted, he will bring all, both persons and things, secret and open,
for Christ judgement is without prejudice, without partiality; nothing can be concealed, no person can be exempted, he will bring all, both Persons and things, secret and open,
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Not only to forgiue them, but also to amend vs; it sufficeth not Christ graciously to clense vs from the guilt of sinne, hee also giueth vs a new heart,
Not only to forgive them, but also to amend us; it Suffices not christ graciously to cleanse us from the guilt of sin, he also gives us a new heart,
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earthly Kings neyther giue minds vnto their subiects to obserue their Lawes, neyther is it lawfull for them in all cases to exempt their subiects from the stroke of iustice, when they haue offended:
earthly Kings neither give minds unto their Subjects to observe their Laws, neither is it lawful for them in all cases to exempt their Subjects from the stroke of Justice, when they have offended:
Last of all, in vsing this rule, whereby he directs and supports his State, this King is constant, he doth it incessantly, from henceforth and for euer.
Last of all, in using this Rule, whereby he directs and supports his State, this King is constant, he does it incessantly, from henceforth and for ever.
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For there could be no eternity in the effect, were there not an eternity in the cause, especially in effects which are alwaies in fieri and not in facto, such as is this.
For there could be no eternity in the Effect, were there not an eternity in the cause, especially in effects which Are always in fieri and not in facto, such as is this.
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How much lesse may wee expect any enduring in those spirituall effects, did they not receiue continuance from this spirituall cause? It is our comfort, that considering there is a mutability in vs, this mutability preuaileth not,
How much less may we expect any enduring in those spiritual effects, did they not receive Continuance from this spiritual cause? It is our Comfort, that considering there is a mutability in us, this mutability prevaileth not,
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neyther our inward weakenesse, nor our enemies outward mightinesse destroy Gods gifts in vs, or so hinder their increase, but that they become Catholick:
neither our inward weakness, nor our enemies outward mightiness destroy God's Gifts in us, or so hinder their increase, but that they become Catholic:
A scruple there ariseth, how these words can be true, that our King shall so rule for euer, seeing a time shall come (as the Apostle teacheth, 1 Cor. 15) when he shall giue vp his Kingdome to his Father.
A scruple there arises, how these words can be true, that our King shall so Rule for ever, seeing a time shall come (as the Apostle Teaches, 1 Cor. 15) when he shall give up his Kingdom to his Father.
The answer is, if wee respect the Kingdome of Grace, That as the effect shall not cease increasing till it become boundlesse, that is, haue attained all his parts and degrees:
The answer is, if we respect the Kingdom of Grace, That as the Effect shall not cease increasing till it become boundless, that is, have attained all his parts and Degrees:
If you extend it to the Kingdome of Glory, it hath an eternity also, though not of Restauration, but of Conseruation: though he shall cease restoring of vs further,
If you extend it to the Kingdom of Glory, it hath an eternity also, though not of Restauration, but of Conservation: though he shall cease restoring of us further,
what remaineth, but that if wee were affected with the growth, and desired to bee partakers of it, wee submit our selues vnto the cause thereof, the Policie of the King;
what remains, but that if we were affected with the growth, and desired to be partakers of it, we submit our selves unto the cause thereof, the Policy of the King;
The Doctrine deliuered the Substance and Excellency of Christs Person and State: both which I haue at sundry times so far vnfolded as the time would giue leaue;
The Doctrine Delivered the Substance and Excellency of Christ Person and State: both which I have At sundry times so Far unfolded as the time would give leave;
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In stead of that repetition, I only recommend vnto you the laying together the parts, and therehence the gathering of a description of the Catholicke Church.
In stead of that repetition, I only recommend unto you the laying together the parts, and therehence the gathering of a description of the Catholic Church.
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Which what is it but a Kingdome, such as I haue described? growing in grace, without stint of Place, or term of Time; vnder and by meanes of such a Person as, being God and Man, is called to be the King thereof;
Which what is it but a Kingdom, such as I have described? growing in grace, without stint of Place, or term of Time; under and by means of such a Person as, being God and Man, is called to be the King thereof;
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hee cannot vary in himselfe, because of the greatnesse of his loue, which is termed zeale. So that the remouall of these two impediments from God, are the principall argument of these words: Let vs looke into them.
he cannot vary in himself, Because of the greatness of his love, which is termed zeal. So that the removal of these two impediments from God, Are the principal argument of these words: Let us look into them.
but yet so farre doth the holy Ghost condescend to the weakenesse of our Faith, as to point vnto these grounds which will content euen reason it selfe.
but yet so Far does the holy Ghost condescend to the weakness of our Faith, as to point unto these grounds which will content even reason it self.
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for euen in the second of Genesis, when the world was made, the whole receiued this name, it was called an Host: And God did before hand giue man to vnderstand, that it was good for him to obserue his allegeance, otherwise there was no possibility of escaping, seeing he was enuironed with the souldiers of God:
for even in the second of Genesis, when the world was made, the Whole received this name, it was called an Host: And God did before hand give man to understand, that it was good for him to observe his allegiance, otherwise there was no possibility of escaping, seeing he was environed with the Soldiers of God:
but if we ascend into Gods Mount, and from out of his Sanctuary behold the occurrents of this life, we shall see how euery creature marcheth vnder his colours,
but if we ascend into God's Mount, and from out of his Sanctuary behold the occurrents of this life, we shall see how every creature marches under his colours,
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euer since God pronounced Ponam inimicitias, Michael and his Angels, haue contended with the Dragon and his Angels, and two Armies haue beene on foote in the field.
ever since God pronounced Ponam inimicitias, Michael and his Angels, have contended with the Dragon and his Angels, and two Armies have been on foot in the field.
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for my Text maketh but one Lord of Hosts. The reason is cleare, The wicked may subducere se felicitati, but they cannot subducere se potestati diuinae, though like Rebels they march against their Generall,
for my Text makes but one Lord of Hosts. The reason is clear, The wicked may subducere se felicitati, but they cannot subducere se Power diuinae, though like Rebels they march against their General,
And fitly in this place doth he receiue this title, because mention is before made of difficulties which sprang from the enemies of the Church, by which it might seeme vnlikely, that the Church being brought so low should euer recouer it selfe so well:
And fitly in this place does he receive this title, Because mention is before made of difficulties which sprang from the enemies of the Church, by which it might seem unlikely, that the Church being brought so low should ever recover it self so well:
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and by whom they were alike commanded, though in regard of the particular Generals by whom they were conducted in seuerall parts of the world, they were named seuerall Armies:
and by whom they were alike commanded, though in regard of the particular Generals by whom they were conducted in several parts of the world, they were nam several Armies:
as of one Reuel. 12. as of many Psalme 110. or Psalme 48. In the Leuiticall seruice it vseth the very word Tzaba, and the Apostles continue that metaphor, speaking of the spirituall seruice of God.
as of one Revel. 12. as of many Psalm 110. or Psalm 48. In the Levitical service it uses the very word Tzaba, and the Apostles continue that metaphor, speaking of the spiritual service of God.
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The nature of it seemes to be described in the eighth of the Canticles, where the Church desireth to be set as a seale, Set mee as a seale vpon thy heart,
The nature of it seems to be described in the eighth of the Canticles, where the Church Desires to be Set as a seal, Set me as a seal upon thy heart,
This is true coniugall Loue of each side, and vpon this knot commeth in zeale, which is otherwise called iealousie, and is nothing but the affection of eyther part, whereby it so desires to enioy the other,
This is true conjugal Love of each side, and upon this knot comes in zeal, which is otherwise called jealousy, and is nothing but the affection of either part, whereby it so Desires to enjoy the other,
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for if eyther the wife communicate her selfe to any other, or be by any other wronged, the iealousie of the husband is stirred vp against his wiues enemies, or against his wife. Against his wife;
for if either the wife communicate her self to any other, or be by any other wronged, the jealousy of the husband is stirred up against his wives enemies, or against his wife. Against his wife;
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thereupon the Prophets expresse his anger against them by iealousie. and the Church, Esay 62. desiring reuenge, saith, Lord, where is thy zeale? In this place the zeale respects reuenge vpon the enemies, not vpon the Spouse;
thereupon the prophets express his anger against them by jealousy. and the Church, Isaiah 62. desiring revenge, Says, Lord, where is thy zeal? In this place the zeal respects revenge upon the enemies, not upon the Spouse;
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O Lord, that art able and willing, let me feele the efficacie both of thy power and will, in making me partaker both of the Person and State of Christ, and the excellencie of both:
Oh Lord, that art able and willing, let me feel the efficacy both of thy power and will, in making me partaker both of the Person and State of christ, and the excellency of both:
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Thus the euill Angell, whether hee appeare in his darkenesse, or in his counterfeit light, both waies gaines vpon vs. This Prophecie of Haggai doth little else but propose an example of eyther impediment, and the remedie that is applied thereunto:
Thus the evil Angel, whither he appear in his darkness, or in his counterfeit Light, both ways gains upon us This Prophecy of Chaggai does little Else but propose an Exampl of either impediment, and the remedy that is applied thereunto:
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The Iewes in acknowledgement of Gods great goodnesse, should vpon their returne out of the Babylonian captiuity, haue made their first work the re-edifying of Gods house:
The Iewes in acknowledgement of God's great Goodness, should upon their return out of the Babylonian captivity, have made their First work the re-edifying of God's house:
That memorable speech, King Dauids religious meditation, neuer came into their hearts, which is recorded, 2 Sam. 7. Lo (saith hee) I dwell in a house of Cedar,
That memorable speech, King David religious meditation, never Come into their hearts, which is recorded, 2 Sam. 7. Lo (Says he) I dwell in a house of Cedar,
Wherefore God corrects and reformes this their carelessenesse: corrects it with rebukes and stripes; reformes it by his word and spirit. By these meanes were they brought at length to begin the worke.
Wherefore God corrects and reforms this their carelessness: corrects it with rebukes and stripes; reforms it by his word and Spirit. By these means were they brought At length to begin the work.
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They were contented indeede to build a Temple vnto God, but not except it might be so goodly a one as was that of Salom•n; and because their ability would not reach so farre, many of them gaue ouer working, and fell to weeping. Behold a wicked curiosity, which vnder colour of Gods honour, would not honour him at all.
They were contented indeed to built a Temple unto God, but not except it might be so goodly a one as was that of Salom•n; and Because their ability would not reach so Far, many of them gave over working, and fell to weeping. Behold a wicked curiosity, which under colour of God's honour, would not honour him At all.
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The summe is, Christ will assuredly make a remarkeable, a comfortable entrance into that Temple, seeme it neuer so meane a Temple, which was now a building by Zorobabel, Iosua, and the rest of the Iewes.
The sum is, christ will assuredly make a remarkable, a comfortable Entrance into that Temple, seem it never so mean a Temple, which was now a building by Zerubbabel, Iosua, and the rest of the Iewes.
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and how ▪ What, both the worlds, the great and the little: The great is set downe in these words, Heauen, Earth, and of Earth, the Sea and the dry Land: The little world is noted by all Nations; all, not onely contradistinct to the Iewes, but including them also.
and how ▪ What, both the world's, the great and the little: The great is Set down in these words, Heaven, Earth, and of Earth, the Sea and the dry Land: The little world is noted by all nations; all, not only contradistinct to the Iewes, but including them also.
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Besides this manner, there is a time here also set downe, that doth belong vnto this shaking. For, hearing of so strange a thing, a man may demand, how often, how soone shall this shaking bee? If the demand be, how often? the holy Ghost answers, Yet once: once more, and no more but once;
Beside this manner, there is a time Here also Set down, that does belong unto this shaking. For, hearing of so strange a thing, a man may demand, how often, how soon shall this shaking bee? If the demand be, how often? the holy Ghost answers, Yet once: once more, and no more but once;
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for those two notes are included in these two words, Yet once. If the demand bee how soone? the holy Ghost answers very soone, it is but a little while;
for those two notes Are included in these two words, Yet once. If the demand be how soon? the holy Ghost answers very soon, it is but a little while;
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First then of the two worlds that shall bee prepared, the greater offers it selfe vnto vs. It is here broken into its parts, Heauen, Earth, &c. Heauen is in the Scripture threefold;
First then of the two world's that shall be prepared, the greater offers it self unto us It is Here broken into its parts, Heaven, Earth, etc. Heaven is in the Scripture threefold;
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and is here, as elsewhere in Genesis, resolued into its parts, the Sea, and the dry Land. Also the word which wee translate dry Land, noteth a desolate place, and may bee rendred a Wildernesse; and so therein and in the Sea may bee intimated an allusiue parallel to the passage of Israel from Egypt into Canaan.
and is Here, as elsewhere in Genesis, resolved into its parts, the Sea, and the dry Land. Also the word which we translate dry Land, notes a desolate place, and may be rendered a Wilderness; and so therein and in the Sea may be intimated an allusive parallel to the passage of Israel from Egypt into Canaan.
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The little world is here exprest by the name of all Nations. To vnderstand the phrase, we must obserue, that after God had chosen a peculiar people, the rest of people were called Gentiles, that is, Nations; and so properly they signifie in the language of the Old Testament all people and kindreds that are without the Church.
The little world is Here expressed by the name of all nations. To understand the phrase, we must observe, that After God had chosen a peculiar people, the rest of people were called Gentiles, that is, nations; and so properly they signify in the language of the Old Testament all people and kindreds that Are without the Church.
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But in this place it must haue a larger extent, because Christ came to be knowne as well to the Gentile, as to the Iew; as in the next Sermon you shall heare more at large.
But in this place it must have a larger extent, Because christ Come to be known as well to the Gentile, as to the Iew; as in the next Sermon you shall hear more At large.
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To refute them, God doth sometime, as it were, vnioynt the frame of Nature, and maketh the very Magicians to say, Digitus Dei est hic, this miracle must needs be wrought by the God of Nature.
To refute them, God does sometime, as it were, unjoint the frame of Nature, and makes the very Magicians to say, Digitus Dei est hic, this miracle must needs be wrought by the God of Nature.
The proud King of Babylon, when he saw that the Lions could not touch the body of Daniel, nor the fire singe the three Children, was faine to giue glory to the true and euerliuing God.
The proud King of Babylon, when he saw that the Lions could not touch the body of daniel, nor the fire sing the three Children, was feign to give glory to the true and everliving God.
Such a kinde of change or dealing with the Creatures, and putting them out of their vsuall course, is here meant by shaking. But let vs apply it to the two worlds,
Such a kind of change or dealing with the Creatures, and putting them out of their usual course, is Here meant by shaking. But let us apply it to the two world's,
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but that the vppermost Heauen was shaken, which was shaken so many waies. Onely that shaking was answerable to the subiect, it was without all corruption.
but that the uppermost Heaven was shaken, which was shaken so many ways. Only that shaking was answerable to the Subject, it was without all corruption.
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Which sight was so strange to the Philosophers at Athens, that (as the Story saith) it drew from Denys the Areopagite ▪ that memorable saying, Aut Deus naturae patitur, aut mundi machina dissoluetur, either the God of nature is ouercharged,
Which sighed was so strange to the Philosophers At Athens, that (as the Story Says) it drew from Denys the Areopagite ▪ that memorable saying, Or Deus naturae patitur, Or mundi machina dissoluetur, either the God of nature is overcharged,
Enough of the Heauens, the first part of the great world. Onely obserue, that that which out of Ioel St. Peter obserues, was in part performed in this shaking of Heauen.
Enough of the Heavens, the First part of the great world. Only observe, that that which out of Joel Saint Peter observes, was in part performed in this shaking of Heaven.
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vpon Gods commandement these two Elements were separated, and each appeared by it selfe, as wee reade, Genesis 1. As then they first were, and as they now are;
upon God's Commandment these two Elements were separated, and each appeared by it self, as we read, Genesis 1. As then they First were, and as they now Are;
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the opening of Graues, which made the Iewes returne from his Crosse knocking their breasts; made the Centurion say, Of a truth this was the Son of God;
the opening of Graves, which made the Iewes return from his Cross knocking their breasts; made the Centurion say, Of a truth this was the Son of God;
But because the word that wee render dry Land, doth properly signifie a Desert, or Wildernesse, it is not vnlikely but that these two words doe imply a parallel of that which fell out while Christ conuersed on Earth,
But Because the word that we render dry Land, does properly signify a Desert, or Wilderness, it is not unlikely but that these two words do imply a parallel of that which fell out while christ conversed on Earth,
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Let vs see now how true this is of the little world, the world of mankind, here called all Nations: which are distinguished into Iewes and Gentiles, both had their shaking. The Iewes, their whole policie was dissolued, I meane that which was peculiar to them,
Let us see now how true this is of the little world, the world of mankind, Here called all nations: which Are distinguished into Iewes and Gentiles, both had their shaking. The Iewes, their Whole policy was dissolved, I mean that which was peculiar to them,
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As for other Nations, they had their shaking; a double shaking, a spirituall and a corporall: Spiritually their heads were shaken, their iudgements were illightened and amazed, that euer they should be so sottish as to worship stockes and stones, the workes of mens hands, yea the Diuels themselues:
As for other nations, they had their shaking; a double shaking, a spiritual and a corporal: Spiritually their Heads were shaken, their Judgments were enlightened and amazed, that ever they should be so sottish as to worship stocks and stones, the works of men's hands, yea the Devils themselves:
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The voyce wherein God spake to Elias was a soft voyce, but there went before it Fire, Winde, Earth-quake, &c. the Peace which you shall heare of hereafter comes not to the spirituall Temple of God without some terrour going before.
The voice wherein God spoke to Elias was a soft voice, but there went before it Fire, Wind, Earthquake, etc. the Peace which you shall hear of hereafter comes not to the spiritual Temple of God without Some terror going before.
The Iewes were pricked at the heart when St. Peter preached vnto them, and, as perplexed in conscience, cried out, Men and Brethren what shall we doe? before they receiued the comfort of the Gospell.
The Iewes were pricked At the heart when Saint Peter preached unto them, and, as perplexed in conscience, cried out, Men and Brothers what shall we do? before they received the Comfort of the Gospel.
Saint Paul was stricken downe to the ground from Heauen, before he was conuerted: The Goaler came trembling to him and Silas, before he was baptized.
Saint Paul was stricken down to the ground from Heaven, before he was converted: The Goalkeeper Come trembling to him and Silas, before he was baptised.
No sooner had he begunne the Gospel, but wee see how the Herodians, the Sadducees, the Pharisees, bestirre themselues against him, and against all the Apostles.
No sooner had he begun the Gospel, but we see how the Herodians, the Sadducees, the Pharisees, Bestir themselves against him, and against all the Apostles.
Why doe the Heathen so furiously rage together, and the People imagine a vaine thing: the Kings of the earth stand vp, and the Rulers take counsell against the Lord, and against his anointed.
Why do the Heathen so furiously rage together, and the People imagine a vain thing: the Kings of the earth stand up, and the Rulers take counsel against the Lord, and against his anointed.
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And how furious was the Dragon against the Woman, because shee had borne a Man childe? I will not trouble you to reckon vp the Heathenish or Hereticall Persecutions of the Primitiue Church.
And how furious was the Dragon against the Woman, Because she had born a Man child? I will not trouble you to reckon up the Heathenish or Heretical Persecutions of the Primitive Church.
the bloody warres which haue beene, and are in these westerne parts, whence haue they sprung, but from Christs comming amongst vs in the truth of his Gospell? which St. Paul to the the Galathians, termeth a second forming of Christ in vs, and (as it were) a crucifying of him before vs. But the enuious man that sowed tares, cannot bee contented that hee should bee so ouer-topped with good eares of corne;
the bloody wars which have been, and Are in these western parts, whence have they sprung, but from Christ coming among us in the truth of his Gospel? which Saint Paul to the the Galatians, termeth a second forming of christ in us, and (as it were) a crucifying of him before us But the envious man that sowed tares, cannot be contented that he should be so overtopped with good ears of corn;
he would that men should be obseruant and feeling of his extraordinary Workes, wrought vpon the Heauens and the Earth, in honour and testimony of his comming into the world, who is the Sauiour of the world.
he would that men should be observant and feeling of his extraordinary Works, wrought upon the Heavens and the Earth, in honour and testimony of his coming into the world, who is the Saviour of the world.
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The first is St. Chrysostomes. God when hee doth any great Worke in the world, non solet subrepere, stealeth not vpon the World, but giueth signification before hand.
The First is Saint Chrysostomes. God when he does any great Work in the world, non Solent subrepere, steals not upon the World, but gives signification before hand.
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The old World, though the Arke was building before their face, yet were they eating and drinking, marrying and giuing in marriage, till the floud came:
The old World, though the Ark was building before their face, yet were they eating and drinking, marrying and giving in marriage, till the flood Come:
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The second Obseruation is this, No Creature can hinder the performance of Gods will; Heauen and Earth shall passe, rather than one iot of his word shall be vndone.
The second Observation is this, No Creature can hinder the performance of God's will; Heaven and Earth shall pass, rather than one jot of his word shall be undone.
When a man heares of such great matters, hee will be inquisitiue after this circumstance, he will desire to know how often? how soone? And the holy Ghost doth here resolue both those questions.
When a man hears of such great matters, he will be inquisitive After this circumstance, he will desire to know how often? how soon? And the holy Ghost does Here resolve both those questions.
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How often, if you aske, he answers, Yet once. Which word, I told you, imports two things, that the shaking hath beene once before; for both Worlds were shaken at the giuing of the Law:
How often, if you ask, he answers, Yet once. Which word, I told you, imports two things, that the shaking hath been once before; for both World's were shaken At the giving of the Law:
therefore, because the Worlds were shaken then, they were to be shaken now, Once more. Some gather out of St. Pauls words, Heb. 12. not onely the Earth, but also the Heauen, that the later was much the greater shaking.
Therefore, Because the World's were shaken then, they were to be shaken now, Once more. some gather out of Saint Paul's words, Hebrew 12. not only the Earth, but also the Heaven, that the later was much the greater shaking.
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whose Author, though hee giue honourable testimonie vnto Christ, as being a great Prophet, yet he would make the world beleeue, that God was to send a greater after him, and that was Mahomet.
whose Author, though he give honourable testimony unto christ, as being a great Prophet, yet he would make the world believe, that God was to send a greater After him, and that was Mahomet.
And what need there any more, seeing wee hold no other doctrine than that which was confirmed by the shaking of the two Worlds, in the dayes of Christ and his Apostles? They haue patcht their fancies thereunto,
And what need there any more, seeing we hold no other Doctrine than that which was confirmed by the shaking of the two World's, in the days of christ and his Apostles? They have patched their fancies thereunto,
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for immediately before the Triumph thereof, there shall precede another shaking; Christ hath opened it at large in St. Matthew, I will not insist vpon it, it is not to my purpose;
for immediately before the Triumph thereof, there shall precede Another shaking; christ hath opened it At large in Saint Matthew, I will not insist upon it, it is not to my purpose;
But that little time must bee vnderstood according to a Theologicall, not according to a Mathematicall measure. Theologie measureth our Time in proportion to eternity,
But that little time must be understood according to a Theological, not according to a Mathematical measure. Theology measureth our Time in proportion to eternity,
In regard of eternity St. Peters Rule holds, A thousand yeares are but as one day, &c. But in regard of our mortall life, Omnis mora properantilonga est, patienti verò longissima, the deferring of our hope, is the languishing of our soule.
In regard of eternity Saint Peter's Rule holds, A thousand Years Are but as one day, etc. But in regard of our Mortal life, Omnis mora properantilonga est, patienti verò longissima, the deferring of our hope, is the languishing of our soul.
To support our selues, wee must passe from Mathematicall commensurations to Theologicall, and then we shall finde, that Modicum and Longum may stand together:
To support our selves, we must pass from Mathematical commensurations to Theological, and then we shall find, that Modicum and Longum may stand together:
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and Iacobs saying be true, that euill dayes are but few. From Haggai's prophesying vntill the comming of Christ, past better than foure hundred yeares;
and Iacobs saying be true, that evil days Are but few. From Haggai's prophesying until the coming of christ, passed better than foure hundred Years;
Wherefore if at any time our impatient heart, wearied with the tediousnesse of this life, shall breake out into these words, Tu autem Domine vsque quo? how long Lord dost thou cease to put an end to this miserable World? Let vs rest satisfied with Christs answer, Behold I come quickly; and congratulating the abridgement of our momentany afflictions,
Wherefore if At any time our impatient heart, wearied with the tediousness of this life, shall break out into these words, Tu autem Domine vsque quo? how long Lord dost thou cease to put an end to this miserable World? Let us rest satisfied with Christ answer, Behold I come quickly; and congratulating the abridgement of our momentany afflictions,
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and desiring, that according to his promise, the cloud thereof may speedily bee dissolued; let vs put this clause into our daily prayer, Euen so Lord Iesu, come quickly.
and desiring, that according to his promise, the cloud thereof may speedily be dissolved; let us put this clause into our daily prayer, Even so Lord Iesu, come quickly.
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THe summe of this Scripture (as not long since I obserued vnto you) is the exceeding grace which the first comming of Christ should assuredly doe vnto that Temple at Hierusalem, which in Haggai's daies was building by Zorobabel the Prince, Iosuah the high Priest,
THe sum of this Scripture (as not long since I observed unto you) is the exceeding grace which the First coming of christ should assuredly do unto that Temple At Jerusalem, which in Haggai's days was building by Zerubbabel the Prince, Joshua the high Priest,
According to these Principles, the points which wee are to consider in this description are, the Soueraignity and Community of that good which we must seek, and shall find in Christ;
According to these Principles, the points which we Are to Consider in this description Are, the Sovereignty and Community of that good which we must seek, and shall find in christ;
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The Psalme touching the Munificencie, saith, that the Kings of Tharsis and of the Iles should bring presents, the Kings of Seba and Sheba should giue gifts.
The Psalm touching the Munificency, Says, that the Kings of Tharsis and of the Isles should bring presents, the Kings of Seba and Sheba should give Gifts.
The Prophet Esay, cap. 49. & 60. doth particularize the Gold, the Siluer, the Iewels, the Plants, the Beasts, all kindes of choyce things that were to bee tendred vnto Christ:
The Prophet Isaiah, cap. 49. & 60. does particularise the Gold, the Silver, the Jewels, the Plants, the Beasts, all Kinds of choice things that were to be tendered unto christ:
as of other Countries, so the Christian Kings and People of this Iland haue left honourable memorials of this kinde in their magnificent Foundations, and munificent Endowments thereof.
as of other Countries, so the Christian Kings and People of this Island have left honourable memorials of this kind in their magnificent Foundations, and munificent Endowments thereof.
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and the saying of a great, but no good King of this Iland, pleaseth too many that liue on the spoyles of the Church, Christs bread is sweete. They are farre from offering NONLATINALPHABET,
and the saying of a great, but no good King of this Island, Pleases too many that live on the spoils of the Church, Christ bred is sweet. They Are Far from offering,
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For although Saint Paules rule be, Brethren, you see your calling, not many wise, not many noble, not many mighty, &c. yet that negatiue doth containe an affirmatiue,
For although Saint Paul's Rule be, Brothers, you see your calling, not many wise, not many noble, not many mighty, etc. yet that negative does contain an affirmative,
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reade the fore-cited places, and take notice withall of a difference in this kinde that God was pleased should be before the comming of Christ, and after.
read the forecited places, and take notice withal of a difference in this kind that God was pleased should be before the coming of christ, and After.
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and wee shall doe well if wee deserue the Macedonians commendation, of whom St. Paul saith, that they gaue themselues first, and then were bountifull to the Saints.
and we shall do well if we deserve the Macedonians commendation, of whom Saint Paul Says, that they gave themselves First, and then were bountiful to the Saints.
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These were Accessories where with God was pleased Christs first comming should be honoured: But these doe not containe the true, at least, the full meaning of my Text;
These were Accessories where with God was pleased Christ First coming should be honoured: But these do not contain the true, At least, the full meaning of my Text;
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for surely these were not the cause of shaking the great, and little World; neither were these either persons, or goods, improuements of the glory of Zorobabels Temple:
for surely these were not the cause of shaking the great, and little World; neither were these either Persons, or goods, improvements of the glory of Zorobabels Temple:
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Malachie, cap. 3. therefore giues vs a better interpretation, and more agreeable to the words of my Text, The Lord whom you seeke, shall suddenly come to his Temple;
Malachi, cap. 3. Therefore gives us a better Interpretation, and more agreeable to the words of my Text, The Lord whom you seek, shall suddenly come to his Temple;
And St. Hierome renders the phrase, Desideratus Omnium Gentium, The Person that is desired of all Nations, purposing in those words to point out our Sauiour Christ.
And Saint Jerome renders the phrase, Desideratus Omnium Gentium, The Person that is desired of all nations, purposing in those words to point out our Saviour christ.
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To our present purpose, Christ is called desire: it followeth by vertue of the word, that he is totus desiderabilis, altogether, and in euery part desirable;
To our present purpose, christ is called desire: it follows by virtue of the word, that he is totus desiderabilis, altogether, and in every part desirable;
and totum desiderabile, whatsoeuer the heart of a man can desire. And if he be these two, then certainely hee is the soueraigne good. Take them asunder.
and totum desiderabile, whatsoever the heart of a man can desire. And if he be these two, then Certainly he is the sovereign good. Take them asunder.
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But beyond all is the testimonie of God the Father, whether deliuered by the Prophet Psay, Cap. 42. Behold my seruant whom I vphold, mine elect in whom my soule delighteth;
But beyond all is the testimony of God the Father, whither Delivered by the Prophet Essay, Cap. 42. Behold my servant whom I uphold, mine elect in whom my soul delights;
for it signifieth God with vs: and how desireable is hee that hath knit that knot hypostatically in himselfe, which is the ground of that mysticall knot which is to bee betweene God and vs, wherein stands our eaerlasting blisse? Certainely in regard of this name hee is most desirable;
for it signifies God with us: and how desirable is he that hath knit that knot hypostatically in himself, which is the ground of that mystical knot which is to be between God and us, wherein Stands our eaerlasting bliss? Certainly in regard of this name he is most desirable;
and Saluation is the most wished, most welcome thing to a childe of wrath, to him whose sinnes can promise no better than a neuer-dying worme, and an euer burning fire.
and Salvation is the most wished, most welcome thing to a child of wrath, to him whose Sins can promise no better than a never-dying worm, and an ever burning fire.
Well may we terme thee sweet Iesu that deliuerest vs from these plagues, especially seeing there is no part of thee that hath not borne a part in sauing vs. His third name is Christ, a most desireable name:
Well may we term thee sweet Iesu that deliverest us from these plagues, especially seeing there is no part of thee that hath not born a part in Saving us His third name is christ, a most desirable name:
hee was the very wisedome, the word of God; grace was poured into his lips; and they that heard him wondred at the gracious words that came from him: and well they might;
he was the very Wisdom, the word of God; grace was poured into his lips; and they that herd him wondered At the gracious words that Come from him: and well they might;
Finally, hee was a King, and in regard thereof hee is most desireable; for his Kingdome is righteousnesse, peace, Rom. 14.17. and ioy in the boly Ghost:
Finally, he was a King, and in regard thereof he is most desirable; for his Kingdom is righteousness, peace, Rom. 14.17. and joy in the boly Ghost:
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come to me and buy &c. When St. Paul, Phil. 3. had reckoned vp all his prerogatiues, he concludes vers. 8. I accompt all these but dung and losse in comparison of the excellent knowledge that is in Christ Iesus:
come to me and buy etc. When Saint Paul, Philip 3. had reckoned up all his prerogatives, he concludes vers. 8. I account all these but dung and loss in comparison of the excellent knowledge that is in christ Iesus:
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wherefore we conclude, that Christ is totum desiderabile; and wee may all say with King Dauid, What haue I in heauen but thee? and what is there in earth that I desire with thee?
Wherefore we conclude, that christ is totum desiderabile; and we may all say with King David, What have I in heaven but thee? and what is there in earth that I desire with thee?
If by this we try our selues, we shall finde that for the most part they are but vaine, they haue little communion with that from whence they should flow,
If by this we try our selves, we shall find that for the most part they Are but vain, they have little communion with that from whence they should flow,
And St. Paul in one 〈 ◊ 〉 sentence tels vs, that the manner of Christs first comming was, a stumbling blocke to the Iew, and foolishnesse to the Gentiles.
And Saint Paul in one 〈 ◊ 〉 sentence tells us, that the manner of Christ First coming was, a stumbling block to the Iew, and foolishness to the Gentiles.
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wherefore wee must helpe our selues with a distinction, Propositidiuini, and Propensionis humanae. It is certaine, that in regard of Gods purpose, Christ was the desire of all nations:
Wherefore we must help our selves with a distinction, Propositidiuini, and Propensionis humanae. It is certain, that in regard of God's purpose, christ was the desire of all Nations:
for Gods pleasure was, that the Church should be enlarged vnto all the world, and that euen of the choycest persons in the world many should slock vnto the Church.
for God's pleasure was, that the Church should be enlarged unto all the world, and that even of the Choicest Persons in the world many should slock unto the Church.
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Tertullian hath a witty obseruation, that Christ was therefore called Alpha and Omega, because he brought all things in the end of the world to that state which they were at in the beginning:
Tertullian hath a witty observation, that christ was Therefore called Alpha and Omega, Because he brought all things in the end of the world to that state which they were At in the beginning:
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I will not trouble you with the generall prophecies deliuered to Adam, Noah, Abraham; nor with those which were deliuered by Dauid, Salomon, Esay, the rest;
I will not trouble you with the general prophecies Delivered to Adam, Noah, Abraham; nor with those which were Delivered by David, Solomon, Isaiah, the rest;
For he that is Lord ouer all is rich vnto all, that is, to all that call vpon him, so saith St. Paul, Rom. 10. And when St. Peter saith, that there is no respect of persons with God, Acts 10. hee addeth, that in euery Nation hee that feareth God and worketh righteousnesse, is accepted of him:
For he that is Lord over all is rich unto all, that is, to all that call upon him, so Says Saint Paul, Rom. 10. And when Saint Peter Says, that there is no respect of Persons with God, Acts 10. he adds, that in every nation he that fears God and works righteousness, is accepted of him:
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Which that we may the better doe, wee must learne, that there is Appetitus implicitus, and elicitus: wee are taught the distinction by the Prophet Esay, cap. 65. v. 1. God there speaketh thus, I am sought of them that asked not after mee:
Which that we may the better do, we must Learn, that there is Appetitus implicitus, and elicitus: we Are taught the distinction by the Prophet Isaiah, cap. 65. v. 1. God there speaks thus, I am sought of them that asked not After me:
The Philosophers call it, appetitum naturalem, a desire that euery thing hath of its perfection and preferuation, wch languisheth vntill it doth attaine it.
The Philosophers call it, appetitum naturalem, a desire that every thing hath of its perfection and preferuation, which Languishes until it does attain it.
Whence it followeth necessarily, that as in their many god• they worshipped ignotum Deum; so did they amongst their diuers opinions of the soueraigne good, tacitly confesse and affect ignotum benum.
Whence it follows necessarily, that as in their many god• they worshipped ignotum God; so did they among their diverse opinions of the sovereign good, tacitly confess and affect ignotum Benum.
Some thinke that the Wise men which (as vpon this day) repaired to Christ, were stirred vp by the Prophecie of Balaam, who in his traunce said, There shall come a starre out of Iacob,
some think that the Wise men which (as upon this day) repaired to christ, were stirred up by the Prophecy of balaam, who in his trance said, There shall come a star out of Iacob,
But when the tenne Tribes were carried into Assyria, and after them the Iewes into Babylon, this mysterie was spread much more by the dispersed of the twelue Tribes, whereof there were some dwehing in all Nations vnder heauen;
But when the tenne Tribes were carried into Assyria, and After them the Iewes into Babylon, this mystery was spread much more by the dispersed of the twelue Tribes, whereof there were Some dwehing in all nations under heaven;
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as you may gather by comparing St. Lukes words, Acts 2. with the entrance to the Epistles of St. Iames, and 1 Peter. It could not bee but that by these the world should haue some notice of a Messias to come, especially after the Bible was translated into Greeke.
as you may gather by comparing Saint Lukes words, Acts 2. with the Entrance to the Epistles of Saint James, and 1 Peter. It could not be but that by these the world should have Some notice of a Messias to come, especially After the bible was translated into Greek.
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Yea, they so misapplyed it, that sundry did affect a Kingdome in the Common-weale of Rome, onely working vpon the common opinion that was in the hearts of men, that a great King about that time, should be borne into the world.
Yea, they so misapplied it, that sundry did affect a Kingdom in the Commonweal of Room, only working upon the Common opinion that was in the hearts of men, that a great King about that time, should be born into the world.
The Gentiles entertained what the Iewes refused, as appeares, Acts 13. Rom. 11. and it was foretold, Deut. 32. Matth. 8. The propagation of the Gospell amongst the Gentiles was strangely sudden:
The Gentiles entertained what the Iewes refused, as appears, Acts 13. Rom. 11. and it was foretold, Deuteronomy 32. Matthew 8. The propagation of the Gospel among the Gentiles was strangely sudden:
They subdued the soules of the greatest Potentates, and brought them vnder Christ, and made the simple pesants that followed the plow to sing hymnes and psalmes vnto his praise.
They subdued the Souls of the greatest Potentates, and brought them under christ, and made the simple peasants that followed the blow to sing Hymns and psalms unto his praise.
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And vntill wee come thus farre, we haue not the full meaning of our Prophet, though I haue brought you hereto by many degrees, all comprehended vnder common desire.
And until we come thus Far, we have not the full meaning of our Prophet, though I have brought you hereto by many Degrees, all comprehended under Common desire.
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As the Articles of our Faith are beyond the strength of nature, so doth the holy Ghost often times in vttering them, vary from the prescript of Grammar rules.
As the Articles of our Faith Are beyond the strength of nature, so does the holy Ghost often times in uttering them, vary from the prescript of Grammar rules.
to note this in the beginning of the Bible, you haue a plurall nowne ioyned with a verbe singular, Eloh•m bara. The second Article is this is Christs incarnation, wherein though there bee but one Person, yet are there two Natures;
to note this in the beginning of the bible, you have a plural noun joined with a verb singular, Eloh•m Bara. The second Article is this is Christ incarnation, wherein though there be but one Person, yet Are there two Nature's;
their early flocking to pray and to heare, their long perseuerance at it, and often returnes to it, shewed that they delighted to sit vnder the tree of life,
their early flocking to pray and to hear, their long perseverance At it, and often returns to it, showed that they delighted to fit under the tree of life,
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they were euen loue-sick with the spouse, and their thirstie soules did with King Dauids, Cant. 2. Psal. 42. like the chased hart breathe (as it were) and bray after the water brookes.
they were even lovesick with the spouse, and their thirsty Souls did with King David, Cant 2. Psalm 42. like the chased heart breathe (as it were) and bray After the water brooks.
but it is long since quenched, and our liues manifest the difference betweene factus, and natus Christianus: when a man first becomes a Christian hee is at the best,
but it is long since quenched, and our lives manifest the difference between factus, and Born Christian: when a man First becomes a Christian he is At the best,
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and that immediately before his death, could say, Desiderio desideraui, I haue earnestly desired to eate this passcouer with you, NONLATINALPHABET? this indeed argued vnspeakeable loue of Christ to man.
and that immediately before his death, could say, Desire desideraui, I have earnestly desired to eat this passcouer with you,? this indeed argued unspeakable love of christ to man.
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This sense, this sight, would set an edge vpon our dull appetite, and Christ which is here stiled the desire of all Nations, would be to euery one of vs our desire.
This sense, this sighed, would Set an edge upon our dull appetite, and christ which is Here styled the desire of all nations, would be to every one of us our desire.
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and warme our hearts, that discerning clearly, and ardently affecting that soueraigne good which God is pleased should be common to vs all, we may not only during this feast,
and warm our hearts, that discerning clearly, and ardently affecting that sovereign good which God is pleased should be Common to us all, we may not only during this feast,
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first absolutely, then comparatiuely. Of the comparison hereafter (if God will,) my purpose is now (God assisting me) to open so much of the Text as sets forth Christs Bounty absolutely: it is comprehended in these words, I will fill this house with glory.
First absolutely, then comparatively. Of the comparison hereafter (if God will,) my purpose is now (God assisting me) to open so much of the Text as sets forth Christ Bounty absolutely: it is comprehended in these words, I will fill this house with glory.
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shame there may bee, according to that of the Apostle, Rom. 6. What fruit had yee then in those things whereof yee are now ashamed? and St. Iude, The wicked fome out their owne shame.
shame there may be, according to that of the Apostle, Rom. 6. What fruit had ye then in those things whereof ye Are now ashamed? and Saint Iude, The wicked foam out their own shame.
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The Hebrew (mother of tongues) which speaketh of things most properly, by one word noteth waightinesse and glory; as likewise with them one word signifieth things vile and light: The Apostle seemes to allude hereunto, 2 Cor. 5. Our momentanie affliction doth worke vnto vs an exceeding eternall waight of glory.
The Hebrew (mother of tongues) which speaks of things most properly, by one word notes waightinesse and glory; as likewise with them one word signifies things vile and Light: The Apostle seems to allude hereunto, 2 Cor. 5. Our momentary affliction does work unto us an exceeding Eternal weight of glory.
But of faith, hope, and charitie, the Apostle speaketh better, he giues them the title of NONLATINALPHABET, of substance; and he telleth vs that wee are made partakers of Christ,
But of faith, hope, and charity, the Apostle speaks better, he gives them the title of, of substance; and he Telleth us that we Are made partakers of christ,
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how much lesse may we glory in the lusts of the flesh, sinfull lusts, which are the workmanship of the diuell? No such boasting can be good, as St. Paul tels the Corinthians in his censure of the incestuous person:
how much less may we glory in the Lustiest of the Flesh, sinful Lustiest, which Are the workmanship of the Devil? No such boasting can be good, as Saint Paul tells the Corinthians in his censure of the incestuous person:
such as was the chastitie of Ioseph, the patience of Iob, the fortitude of Iosua, the pictie of Dauid, and the wisedome of Salomon. A man must partake of the diuine nature,
such as was the chastity of Ioseph, the patience of Job, the fortitude of Iosua, the Pictie of David, and the Wisdom of Solomon. A man must partake of the divine nature,
Secondly, his goodnesse is eminent: for whatsoeuer is good, is predicated of him in abstracto, wisedome, truth, righteousnesse, holinesse, Iames 1, Psal. 8.19.104.45. &c. and abstract names note absolute perfections.
Secondly, his Goodness is eminent: for whatsoever is good, is predicated of him in abstracto, Wisdom, truth, righteousness, holiness, James 1, Psalm 8.19.104.45. etc. and abstract names note absolute perfections.
Finally, his goodnesse is most resplendent, therefore St. Iames calleth him, the father of lights: Dauid hath made many Psalmes in acknowledgement hereof.
Finally, his Goodness is most resplendent, Therefore Saint James calls him, the father of lights: David hath made many Psalms in acknowledgement hereof.
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The Iewes in the Old Testament are blamed by the Prophets for neglecting, for forsaking their glory, that is, God: And St. Peter in the New Testament, speaking of the testimonie which God the Father gaue vnto our Sauiour Christ in the Mount, saith, Hee heard a voyce from the magnificent Glory.
The Iewes in the Old Testament Are blamed by the prophets for neglecting, for forsaking their glory, that is, God: And Saint Peter in the New Testament, speaking of the testimony which God the Father gave unto our Saviour christ in the Mount, Says, He herd a voice from the magnificent Glory.
and, in the person of Eliakim, speaking of Christ, he shall bee a glorious Throne (saith he) vnto them, and they shall hang vpon him all the glory of his fathers house. Cap. 6. Behold (saith Zacharie) the man whose name is the Branch, 1 Tim. 3.16. he shall come out of his place, he shall build a temple, and he shall beare the glory.
and, in the person of Eliakim, speaking of christ, he shall be a glorious Throne (Says he) unto them, and they shall hang upon him all the glory of his Father's house. Cap. 6. Behold (Says Zacharias) the man whose name is the Branch, 1 Tim. 3.16. he shall come out of his place, he shall built a temple, and he shall bear the glory.
Finally, seeing our Sauiour is God manifest in the flesh, hee deserues well that praise which is giuen him in the Churches hymne, Thou art the King of glory, O Christ.
Finally, seeing our Saviour is God manifest in the Flesh, he deserves well that praise which is given him in the Churches hymn, Thou art the King of glory, Oh christ.
for in God there is a two-fold glory, as you may gather out of the fore-cited place of Exod. cap. 33. compared with cap. 34. a glory of his iustice, and a glory of his mercy: the solemne and publicke manifesting of eyther of them (I meane his iustice, or his mercie) is manifesting of his glory. Touching his iustice, we haue an excellent place in Esay, in a vision God shewed himselfe in the Temple, enuironed with the Saraphims, who cryed, Holy, holy, holy, Lord God of hosts, heauen and earth are full of thy glory:
for in God there is a twofold glory, as you may gather out of the forecited place of Exod cap. 33. compared with cap. 34. a glory of his Justice, and a glory of his mercy: the solemn and public manifesting of either of them (I mean his Justice, or his mercy) is manifesting of his glory. Touching his Justice, we have an excellent place in Isaiah, in a vision God showed himself in the Temple, environed with the Saraphims, who cried, Holy, holy, holy, Lord God of hosts, heaven and earth Are full of thy glory:
but it is the glory of his iustice; for immediately hee doth doome all those Israelites that had not hearkned to his voyce, saying, Surely they shall not see that Land which I sware vnto their fathers to giue them.
but it is the glory of his Justice; for immediately he does doom all those Israelites that had not hearkened to his voice, saying, Surely they shall not see that Land which I sware unto their Father's to give them.
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There is another branch of Gods glory, I called it the glory of his mercie; it was figured partly by the Cloud, and partly by the Arke: The Cloud was a type of Gods milde appearance;
There is Another branch of God's glory, I called it the glory of his mercy; it was figured partly by the Cloud, and partly by the Ark: The Cloud was a type of God's mild appearance;
for it was seated, not betweene Seraphims, fiery Angels, messengers and instruments of wrath, but betweene the Cherubims, which had the shape of men, louely and meeke men.
for it was seated, not between Seraphims, fiery Angels, messengers and Instruments of wrath, but between the Cherubims, which had the shape of men, lovely and meek men.
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For attending vpon these two were the Cherubims called Cherubims of glorie, and for containing them the Temple was called the habitation and throne of Gods glory.
For attending upon these two were the Cherubims called Cherubims of glory, and for containing them the Temple was called the habitation and throne of God's glory.
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and he appeared for those vses whereunto the Cloud was designed, for direction, and protection; you may gather it out of Esay, cap. 4. and St. Paul speaketh plainely, 1 Cer. 1.24. that Christ came into the world as the wisedome and the power of God.
and he appeared for those uses whereunto the Cloud was designed, for direction, and protection; you may gather it out of Isaiah, cap. 4. and Saint Paul speaks plainly, 1 Cer. 1.24. that christ Come into the world as the Wisdom and the power of God.
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As Christ was the truth of the Cloud, so was hee of the Mercieseate. St. Paul, Rom. 3.25. cals him by the very name of it, NONLATINALPHABET, God accepteth vs in him:
As christ was the truth of the Cloud, so was he of the Mercy seat. Saint Paul, Rom. 3.25. calls him by the very name of it,, God Accepteth us in him:
Christ then did in his person manifest Gods mercifull glory; which is the glorie meant in this Text. Wherefore I will conclude this point with the words of the Euangelist, Iohn 1. The Word was made flesh,
christ then did in his person manifest God's merciful glory; which is the glory meant in this Text. Wherefore I will conclude this point with the words of the Evangelist, John 1. The Word was made Flesh,
wee must now see whereon. The text saith, it was the house, the Prophet meaneth the Temple then building by Zorobabel. Some haue thought that the Temple which was standing when Christ was incarnate, was not the Temple built by Zorobabel, but another which Herod built.
we must now see whereon. The text Says, it was the house, the Prophet means the Temple then building by Zerubbabel. some have Thought that the Temple which was standing when christ was incarnate, was not the Temple built by Zerubbabel, but Another which Herod built.
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And seeing that Temple with all the additions of Herod, hath many hundied yeares since, according to Christs prophecie, beene so destroyed, that there remaineth not one stone vpon another, the Iewes doe more than vainely yet looke for a Messias:
And seeing that Temple with all the additions of Herod, hath many hundied Years since, according to Christ prophecy, been so destroyed, that there remains not one stone upon Another, the Iewes do more than vainly yet look for a Messias:
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when, notwithstanding that wicked Emperour encouraged, and furthered them to re-edifie it, fearefull tempests from heauen destroyed in the night what they did in the day;
when, notwithstanding that wicked Emperor encouraged, and furthered them to re-edify it, fearful tempests from heaven destroyed in the night what they did in the day;
God then making good against Iacob what in Malachie hee spake against Esau, Thus saith the Lord of hosts, Mal. 1. they shall build, but I will cast downe;
God then making good against Iacob what in Malachi he spoke against Esau, Thus Says the Lord of hosts, Malachi 1. they shall built, but I will cast down;
when his parents that had lost 〈 ◊ 〉, found him in the Temple, they expostulated with him in these words, Sonne, why hast thou serued vs thus? Luke 2. thy father and I haue sought wee sorrowing:
when his Parents that had lost 〈 ◊ 〉, found him in the Temple, they expostulated with him in these words, Son, why hast thou served us thus? Luke 2. thy father and I have sought we sorrowing:
wee render it, Wist yee not that I must goe about my fathers businesse? but the words may well beare another sense also, Wist yee not that it was sit for mee to bee in my fathers house? for so he calleth the Temple elsewhere:
we render it, Wist ye not that I must go about my Father's business? but the words may well bear Another sense also, Wist ye not that it was fit for me to be in my Father's house? for so he calls the Temple elsewhere:
Some referre hither that speech of Christ touching the paying of tribute, The sonnes are free; because that money is thought to haue beene originally a taxation for the Temple,
some refer hither that speech of christ touching the paying of tribute, The Sons Are free; Because that money is Thought to have been originally a taxation for the Temple,
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But enough of the place: only take this note out of the coniunction of the place and the gift, That Christs comming to be the glorie of the Temple, giueth vs to vnderstand that his Kingdome was not temporall, but spirituall;
But enough of the place: only take this note out of the conjunction of the place and the gift, That Christ coming to be the glory of the Temple, gives us to understand that his Kingdom was not temporal, but spiritual;
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The next point that I obserued, is the amplification both of the place and the gift: of the place in regard of the meannes, which is noted in the word this house. The Iewes had two Temples, one built by Salomon, a glorious one;
The next point that I observed, is the amplification both of the place and the gift: of the place in regard of the meanness, which is noted in the word this house. The Iewes had two Temples, one built by Solomon, a glorious one;
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and this nothing (as it were) moued Herod to make those additions before specified, that it might become like something. Marke, Christ came not vnto Salomons Temple,
and this nothing (as it were) moved Herod to make those additions before specified, that it might become like something. Mark, christ Come not unto Solomon's Temple,
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nay, commonly where there is least of the world, God is there most; and they haue greatest familiarity with him, who haue worst entertainement in the world.
nay, commonly where there is least of the world, God is there most; and they have greatest familiarity with him, who have worst entertainment in the world.
Did not our Sauiour Christ giue vs an excellent representation hereof in his own person? the Godhead dwelt bodily in him, but that body bare the shape of a seruant:
Did not our Saviour christ give us an excellent representation hereof in his own person? the Godhead dwelled bodily in him, but that body bore the shape of a servant:
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the Apostles carried about the world heauenly treasures, but they carried them in earthen vessels. An ancient Father obserues wittily, that when the Church was so poore that it had but wooden chalices, it had golden Priests, wee may adde People too;
the Apostles carried about the world heavenly treasures, but they carried them in earthen vessels. an ancient Father observes wittily, that when the Church was so poor that it had but wooden Chalice, it had golden Priests, we may add People too;
This must be obserued in the question of the visibility of the Church, or rather conspicuity. The Aduocates of Rome seeme to triumph much against the reformed Churches,
This must be observed in the question of the visibility of the Church, or rather conspicuity. The Advocates of Room seem to triumph much against the reformed Churches,
they forget St. Hilaries admonition, Male nos cepit parietum amor &c. We are ill aduised to measure faith by multitude of professors, or by goodly temples where the profession is made.
they forget Saint Hilaries admonition, Male nos cepit parietum amor etc. We Are ill advised to measure faith by multitude of professors, or by goodly Temples where the profession is made.
St. Austine will tell vs, Ecclesia aliquando obscuratur, & aliquando obnubilatur multitudine scandalorum, The glory of the Church is subiect to Eclypses:
Saint Augustine will tell us, Ecclesia aliquando obscuratur, & aliquando obnubilatur multitudine scandalorum, The glory of the Church is Subject to Eclipses:
witnesse St. Hierome, Ingemuit totus mundus, & se Arianum factum miratus est, Arianisme so got the vpper hand, that the Orthodoxe faith scarce durst be known in the whole Catholick Church.
witness Saint Jerome, Ingemuit totus World, & se Arianum factum Miratus est, Arianism so god the upper hand, that the Orthodox faith scarce durst be known in the Whole Catholic Church.
For ought we reade, Christ neuer came into that place of the Temple which was called sanctum, or sanctum sanctorum, the holy place, or holiest of holies; but this he did, being borne that holy thing, and anointed the most holy, he made all places of the Temple where he came holy, yea,
For ought we read, christ never Come into that place of the Temple which was called sanctum, or sanctum sanctorum, the holy place, or Holiest of holies; but this he did, being born that holy thing, and anointed the most holy, he made all places of the Temple where he Come holy, yea,
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and most holy, he filled them with the glory of his person, and the glory of his function. The truth (I say) filled euen the worst part of the Temple, which the type did not.
and most holy, he filled them with the glory of his person, and the glory of his function. The truth (I say) filled even the worst part of the Temple, which the type did not.
because the world hath alwaies beene shallow-witted in looking into these intentions of God; they haue rested on the types, without due reflection vpon themselues;
Because the world hath always been shallow-witted in looking into these intentions of God; they have rested on the types, without due reflection upon themselves;
whereas God therein would only helpe our memorie, and condescend to our infirmitie, and that vpon a Principle which preuaileth much with vs, which is this, Sense is the best informer of our reason, and solliciter of our will.
whereas God therein would only help our memory, and condescend to our infirmity, and that upon a Principle which prevaileth much with us, which is this, Sense is the best informer of our reason, and solliciter of our will.
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The fourth is, That hee will not only bring his glory, but fill that house. But it is as the soule filleth the body, euery part according to his proportion;
The fourth is, That he will not only bring his glory, but fill that house. But it is as the soul fills the body, every part according to his proportion;
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as wee doe in things pertaining to the world, and concerning our naturall life, Christ should not haue beene occasioned to vtter that sentence, The children of this world are wiser in their generation than the children of light.
as we do in things pertaining to the world, and Concerning our natural life, christ should not have been occasioned to utter that sentence, The children of this world Are Wiser in their generation than the children of Light.
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Iacob did so to Laban, Ioseph to Pharaoh, Daniel to Nebuchadnezzar. There is not a good man that maketh not the place whither he commeth the better for him:
Iacob did so to Laban, Ioseph to Pharaoh, daniel to Nebuchadnezzar. There is not a good man that makes not the place whither he comes the better for him:
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where is the house that yee build vnto me? and where is the place of my rest? hath not my hand made all these things, saith the Lord? But to this man will I looke,
where is the house that ye built unto me? and where is the place of my rest? hath not my hand made all these things, Says the Lord? But to this man will I look,
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As it is most behoofefull for vs, so doth Christ dispence his grace vnto vs. But this filling may be vnderstood eyther inhaerenter, or immanenter in Christ;
As it is most behooveful for us, so does christ dispense his grace unto us But this filling may be understood either inhaerenter, or immanenter in christ;
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they fill the ayre, but so that the ayre altereth not in nature, but continueth the same, onely it is the place wherein the beames of the Sun do appeare:
they fill the air, but so that the air altereth not in nature, but Continueth the same, only it is the place wherein the beams of the Sun do appear:
But if you looke to sanctification, that redounds from Christ vnto vs; it maketh vs starres in the spirituall firmament, though of vnequall magnitude, and vnequall glory.
But if you look to sanctification, that redounds from christ unto us; it makes us Stars in the spiritual firmament, though of unequal magnitude, and unequal glory.
And what would they haue thought if themselues also might haue been partakers of the same glorie? if themselues might haue appeared like vnto him? if they might haue beene as he was? yet such is our condition in Christ.
And what would they have Thought if themselves also might have been partakers of the same glory? if themselves might have appeared like unto him? if they might have been as he was? yet such is our condition in christ.
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And indeede, who would with-hold any part from him, to continue a straight, a darke, a filthy dungeon, that by his presence may bee made, a large, a light, a glorious habitation? And yet so it is;
And indeed, who would withhold any part from him, to continue a straight, a dark, a filthy dungeon, that by his presence may be made, a large, a Light, a glorious habitation? And yet so it is;
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But this should bee to euery one of vs his votiue prayer, To thee, O Christ, I consecrate totum me, and totum mei, my whole selfe, and all that is in me;
But this should be to every one of us his votive prayer, To thee, Oh christ, I consecrate totum me, and totum mei, my Whole self, and all that is in me;
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So that if we profited so much by the last sermon as to make Christ our desire, we may be comforted by this, which assures vs that our desire shall be filled.
So that if we profited so much by the last sermon as to make christ our desire, we may be comforted by this, which assures us that our desire shall be filled.
But let vs bee sure that this sermon doth little concerne vs, if the former tooke no place in vs. Dauid no sooner heard that Obed Edoms house prospered by hauing the Arke,
But let us be sure that this sermon does little concern us, if the former took no place in us David no sooner herd that Obed Edoms house prospered by having the Ark,
What shall I wish vnto you, but that hauing heard the blessing that Christs presence brought to Zorobabels Temple, euery one of you would striue to lodge him in your Temples, the temples of your bodies, the temples of your soules? So may he fill these mysticall, as he did that typicall Temple;
What shall I wish unto you, but that having herd the blessing that Christ presence brought to Zorobabels Temple, every one of you would strive to lodge him in your Temples, the Temples of your bodies, the Temples of your Souls? So may he fill these mystical, as he did that typical Temple;
THe bountie which Christ vouchsafed that Temple which was built by Zorobabel, is by this our Porphet set forth absolutely and comparatiuely. Of the absolute consideration thereof I spake last, I will passe now on to the comparatiue, exprest in those words which now I haue read vnto you.
THe bounty which christ vouchsafed that Temple which was built by Zerubbabel, is by this our Porphet Set forth absolutely and comparatively. Of the absolute consideration thereof I spoke last, I will pass now on to the comparative, expressed in those words which now I have read unto you.
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for they would haue beene contented if they might haue had a Temple but as goodly as that of Salomon; Christ will doe more for them, The glory of the later house shall be greater than the glorie of the former. But more distinctly.
for they would have been contented if they might have had a Temple but as goodly as that of Solomon; christ will do more for them, The glory of the later house shall be greater than the glory of the former. But more distinctly.
If wee looke into them seuerally, then wee shall finde that the preface which sets forth Christs power, doth in the outside of the words entitle him to these earthly mettals, gold and siluer; but the inside will informe vs that he is owner of much more precious mettals, of gold and siluer that are heauenly.
If we look into them severally, then we shall find that the preface which sets forth Christ power, does in the outside of the words entitle him to these earthly metals, gold and silver; but the inside will inform us that he is owner of much more precious metals, of gold and silver that Are heavenly.
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As for the contents, the comparison therein presented vnto vs, may be conceiued eyther of fabricke to fabricke, or furniture to furniture. I will touch at both, that so you may the better see of whether and how far my text may be iustified.
As for the contents, the comparison therein presented unto us, may be conceived either of fabric to fabric, or furniture to furniture. I will touch At both, that so you may the better see of whither and how Far my text may be justified.
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Hauing thus opened the points seuerally, I will ioyne them together, and shew you, that first Christs power is set downe before his will, that the Iewes should not thinke he doth promise more than hee can performe:
Having thus opened the points severally, I will join them together, and show you, that First Christ power is Set down before his will, that the Iewes should not think he does promise more than he can perform:
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God grant we may so listen to, and profit by that which shall be said concerning Christs power and will, that it may bee his gracious will alwaies to sustaine and blesse vs according to his all sufficient power.
God grant we may so listen to, and profit by that which shall be said Concerning Christ power and will, that it may be his gracious will always to sustain and bless us according to his all sufficient power.
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now all things were made by Christ, and without him nothing was made that was made, Iohn 1. therefore wee may conclude with the Psalmist, Psal. 24. The earth is the Lords and the fulnesse thereof, the round world and they that dwell therein.
now all things were made by christ, and without him nothing was made that was made, John 1. Therefore we may conclude with the Psalmist, Psalm 24. The earth is the lords and the fullness thereof, the round world and they that dwell therein.
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and theirs to whom I will giue them, Luke 4. but that was but the vaunt of the father of lies. Nabals speech was a speech beseeming a Nabal, 1 Sam. 25. Shall I take my flesh and my bread,
and theirs to whom I will give them, Lycia 4. but that was but the vaunt of the father of lies. Nabals speech was a speech beseeming a Nabal, 1 Sam. 25. Shall I take my Flesh and my bred,
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and he threatneth no lesse vnto the Iewes and Israelites, when they became so gracelesse as to deriue his title to others, to their Louers, as the Prophet cals them, be they idols or men.
and he threatens no less unto the Iewes and Israelites, when they became so graceless as to derive his title to Others, to their Lovers, as the Prophet calls them, be they Idols or men.
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therefore heire of all things: In the second Psalme, he that said, Thou art my sonne this day haue I begotten thee, said also, Aske of mee and I will giue vnto thee the heathen for thine inheritance,
Therefore heir of all things: In the second Psalm, he that said, Thou art my son this day have I begotten thee, said also, Ask of me and I will give unto thee the heathen for thine inheritance,
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Neyther is Christ an inheritor only, but a purchaser also, He therefore dyed and rose againe that he might be Lord of quicke and dead, that he might be King of kings, and Lord of lords.
Neither is christ an inheritor only, but a purchaser also, He Therefore died and rose again that he might be Lord of quick and dead, that he might be King of Kings, and Lord of Lords.
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the Psalmist, Promotion commeth neyther from the east nor from the west, Psal. 75.6. but the Lord setteth vp one, cap. 2. & 5. Psal. 115. and taketh downe another.
the Psalmist, Promotion comes neither from the east nor from the west, Psalm 75.6. but the Lord sets up one, cap. 2. & 5. Psalm 115. and Takes down Another.
we haue no couenant that warrants any of these, and therefore the doing of any of these is a forfeit to him that is proprietarie. And how often might Christ re-enter vpon our goods,
we have no Covenant that warrants any of these, and Therefore the doing of any of these is a forfeit to him that is proprietary. And how often might christ re-enter upon our goods,
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for what countrey, what shire, what citie, yea what village, aboundeth not with examples hereof? These lessons Christs right to our goods doth yeeld vs. His power ouer our goods will yeeld vs as many:
for what country, what shire, what City, yea what village, Aboundeth not with Examples hereof? These Lessons Christ right to our goods does yield us His power over our goods will yield us as many:
for seeing our goods are not in our owne power but in Christs, wee may not trust in them, but in him. It is the Apostles rule, 1 Tim. 6. Wee may not trust in vncertaine riches, but in the liuing God.
for seeing our goods Are not in our own power but in Christ, we may not trust in them, but in him. It is the Apostles Rule, 1 Tim. 6. we may not trust in uncertain riches, but in the living God.
Our wealth may be taken from vs, as Iobs was, or we may betaken from our wealth, as the rich man in the Gospell, who while hee was inuiting his soule to eate and drinke because he had store laid vp for many yeares, heard that vnpleasing message, Thou foole, this night shall they take thy soule from thee, Luke. 12. and then whose shall all these things bee? Our selues are not in our owne power, much lesse our goods;
Our wealth may be taken from us, as Jobs was, or we may betaken from our wealth, as the rich man in the Gospel, who while he was inviting his soul to eat and drink Because he had store laid up for many Years, herd that unpleasing message, Thou fool, this night shall they take thy soul from thee, Lycia. 12. and then whose shall all these things be? Our selves Are not in our own power, much less our goods;
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To passe here from the outside of the preface to the inside thereof, wee must obserue that the holy Ghost meaneth also by these words to correct a carnall conceit of the Iewes:
To pass Here from the outside of the preface to the inside thereof, we must observe that the holy Ghost means also by these words to correct a carnal conceit of the Iewes:
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And who can tell whether God did not destitute them of these things corporall, that their hearts might bee set more ardently vpon those things that were answerable vnto them, vpon the things spirituall? Certainely Christs purpose was so to raise their thoughts;
And who can tell whither God did not destitute them of these things corporal, that their hearts might be Set more ardently upon those things that were answerable unto them, upon the things spiritual? Certainly Christ purpose was so to raise their thoughts;
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For whereas we reade, the siluer is mine and the gold is mine, the Hebrew word forword is, mihi est argentum, mihi est aurum, I haue gold, I haue siluer;
For whereas we read, the silver is mine and the gold is mine, the Hebrew word foreword is, mihi est argentum, mihi est aurum, I have gold, I have silver;
the words giue the Iewes to vnderstand, that there are more kindes of gold and siluer than they dreamt of, that there are heauenly mettals whereof Gods house must consist:
the words give the Iewes to understand, that there Are more Kinds of gold and silver than they dreamed of, that there Are heavenly metals whereof God's house must consist:
What gold or siluer doth he meane? that which is digged out of the mine? St. Peter, 1 Pet. 1.19. denieth that, saying, Wee are not redeemed with corruptible things, as gold and siluer, but with the precious blood of Iesus Christ.
What gold or silver does he mean? that which is dug out of the mine? Saint Peter, 1 Pet. 1.19. Denieth that, saying, we Are not redeemed with corruptible things, as gold and silver, but with the precious blood of Iesus christ.
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It must bee gold then sutable to the foundation, and that is spirituall, such as heauenly Ierusalem is built of, all whose streets are pure gold, and such as the children of God are made of, who (as the Apostle, 2. Tim. 2. tels vs) are vessels of gold. In comparison of these heauenly, those earthly mettals are but vile,
It must be gold then suitable to the Foundation, and that is spiritual, such as heavenly Ierusalem is built of, all whose streets Are pure gold, and such as the children of God Are made of, who (as the Apostle, 2. Tim. 2. tells us) Are vessels of gold. In comparison of these heavenly, those earthly metals Are but vile,
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for whereas there is a double valuation of things, the one as they are considered in se, in themselues, the other as they are considered ad nos, as wee respect them; here are both valuations.
for whereas there is a double valuation of things, the one as they Are considered in se, in themselves, the other as they Are considered ad nos, as we respect them; Here Are both valuations.
and that purity is intimated by the Hebrew name of gold zahabh, which is as much as mundum: and therefore it is applied to the northren winde that cleareth the skie,
and that purity is intimated by the Hebrew name of gold zahabh, which is as much as Mundum: and Therefore it is applied to the northern wind that cleareth the sky,
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Come to mee (saith Christ to the Church of Laodicea, Reuel. 3.18.) and buy gold tryed in the fire, &c. taxing whatsoeuer they had besides as beggerie and pouertie.
Come to me (Says christ to the Church of Laodicea, Revel. 3.18.) and buy gold tried in the fire, etc. taxing whatsoever they had beside as beggary and poverty.
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To the same sense, though vnder another resemblance, speaketh Christ in Esay, cap. 55. Wherefore doe yee spend your money for that which is not bread? and your labour for that which satisfieth not? hearken diligently vnto me,
To the same sense, though under Another resemblance, speaks christ in Isaiah, cap. 55. Wherefore do ye spend your money for that which is not bred? and your labour for that which Satisfieth not? harken diligently unto me,
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the plot of Salomons Temple was drawn by God himselfe, he inspired it into Dauid by the holy Ghost, and hee committed it vnto Salomon, the wisest Prince that euer was in the world,
the plot of Solomon's Temple was drawn by God himself, he inspired it into David by the holy Ghost, and he committed it unto Solomon, the Wisest Prince that ever was in the world,
The second Temple had no other Architect prescribing the forme but Cyrus, who deliuered it by charter vnto Zorobabel, and it was performed by no extraordinary workemen.
The second Temple had no other Architect prescribing the Form but Cyrus, who Delivered it by charter unto Zerubbabel, and it was performed by no extraordinary workmen.
for Cyrus scanted much the measure that was vsed by King Salomon: And vpon this ground it was that Herod, willing to get the good will of the Iewes, vndertooke the enlarging of the Temple to equall it to the first, as Iosephus reports.
for Cyrus scanted much the measure that was used by King Solomon: And upon this ground it was that Herod, willing to get the good will of the Iewes, undertook the enlarging of the Temple to equal it to the First, as Iosephus reports.
to say nothing of their qualities, certainely those that were vsed about the first Temple, did in quantity farre exceede those that were vsed about the second.
to say nothing of their qualities, Certainly those that were used about the First Temple, did in quantity Far exceed those that were used about the second.
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For what comparison could there be between the riches of poore captiue Iewes, and of King Salomon that was the most glorious Monarch in the world? Adde hereunto the prouision that his father King Dauid made in his time, a hundred thousand talents of gold,
For what comparison could there be between the riches of poor captive Iewes, and of King Solomon that was the most glorious Monarch in the world? Add hereunto the provision that his father King David made in his time, a hundred thousand Talents of gold,
besides what he gaue out of his owne peculium, or priuate Treasurie, (for the former were dedicated out of the spoyles of kingdomes which he conquered) three thousand talents of gold, of the gold of Ophir,
beside what he gave out of his own peculium, or private Treasury, (for the former were dedicated out of the spoils of kingdoms which he conquered) three thousand Talents of gold, of the gold of Ophir,
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And put all this together, and therewith increase Salomons wealth, the totall will bee a summe of infinite value, farre exceeding that wherewith Zorobabel was furnisht, eyther by the Persian Kings, or by his owne countrey-men:
And put all this together, and therewith increase Solomon's wealth, the total will be a sum of infinite valve, Far exceeding that wherewith Zerubbabel was furnished, either by the Persian Kings, or by his own countrymen:
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I dare say boldly, that if all the Christian Kings of the West, for so many yeares as the Temple was a building by Salomon, should contribute their treasures, they could not raise a summe answerable to that which was expended vpon the first Temple,
I Dare say boldly, that if all the Christian Kings of the West, for so many Years as the Temple was a building by Solomon, should contribute their treasures, they could not raise a sum answerable to that which was expended upon the First Temple,
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Neither neede wee out of the incredulitie of the summe (as some learned doe) question the signification of the word talent, as if it signified a lesser summe than commonly it is taken for.
Neither need we out of the incredulity of the sum (as Some learned do) question the signification of the word talon, as if it signified a lesser sum than commonly it is taken for.
For (to say nothing that it is the same Authour that wrote both the 22. and the 29. of the first of Chronicles, and that it is not likely he would vary the sense, keeping himselfe to the same word) they doe not marke that Dauids offering was the spoyle of many Kingdomes;
For (to say nothing that it is the same Author that wrote both the 22. and the 29. of the First of Chronicles, and that it is not likely he would vary the sense, keeping himself to the same word) they do not mark that David offering was the spoil of many Kingdoms;
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Zorobabels commeth farre short of Salomons. The Iewes confesse that fiue eminent things were wanting in the later temple which were in the former: 1. the Cloud wherein God resided betweene the Cherubims: 2. the Arke, with the contents therein, whereon the Cloud rested: 3. the fire kindled from heauen, wherewith all their sacrifices were to be offered: 4. the Vrim and Thummim on the breastplate of the high Priest, by which hee was inabled to giue out diuine Oracles,
Zorobabels comes Far short of Solomon's. The Iewes confess that fiue eminent things were wanting in the later temple which were in the former: 1. the Cloud wherein God resided between the Cherubims: 2. the Ark, with the contents therein, whereon the Cloud rested: 3. the fire kindled from heaven, wherewith all their Sacrifices were to be offered: 4. the Urim and Thummim on the breastplate of the high Priest, by which he was enabled to give out divine Oracles,
the fifth was the spirit of prophecie, wherewith God furnished diuers other persons whom he sent as messengers vnto the kings and people of Iuda and Israel.
the fifth was the Spirit of prophecy, wherewith God furnished diverse other Persons whom he sent as messengers unto the Kings and people of Iuda and Israel.
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What remaines then but that the greatnesse of the glorie here meant, must consist in the spirituall and heauenly furniture of the later temple? or else there was none at all.
What remains then but that the greatness of the glory Here meant, must consist in the spiritual and heavenly furniture of the later temple? or Else there was none At all.
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1. What shall I say of the table of shewbread? Christ is the bread of life; of the golden candlesticke? Iohn 6. Iohn 1. Reu. 5.8. Christ is the light of the world;
1. What shall I say of the table of shewbread? christ is the bred of life; of the golden candlestick? John 6. John 1. Reu. 5.8. christ is the Light of the world;
Greater, if we insist only vpon Christs apparition in the materiall temple of Zorobabel: how much more if with the Fathers, St. Ambrose, and St. Austine, wee enlarge it to the Christian Church in whom Christ abideth?
Greater, if we insist only upon Christ apparition in the material temple of Zerubbabel: how much more if with the Father's, Saint Ambrose, and Saint Augustine, we enlarge it to the Christian Church in whom christ Abideth?
And indeed Zorobabels temple beeing voide of the types did represent the Christian Church, as Salomons full of them did represent the Church of the Iewes;
And indeed Zorobabels temple being void of the types did represent the Christian Church, as Solomon's full of them did represent the Church of the Iewes;
and then marke what St. Paul saith, if these two Churches be compared, 2 Cor. 3. Euen that which was made glorious had no glory in this respect, by reason of the glory that excelleth:
and then mark what Saint Paul Says, if these two Churches be compared, 2 Cor. 3. Even that which was made glorious had no glory in this respect, by reason of the glory that excels:
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we haue enuious eyes, and ambitious hearts, we would not only be great, but greatest, we would not willingly that any should bee in better case than our selues.
we have envious eyes, and ambitious hearts, we would not only be great, but greatest, we would not willingly that any should be in better case than our selves.
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and doth put vs in minde how deeply they were, wee are bound to God for the honour that hee did them in Christ, and doth to vs. we should both ioy more therein than euer the Israelites did at the dedication of Salomons Temple.
and does put us in mind how deeply they were, we Are bound to God for the honour that he did them in christ, and does to us we should both joy more therein than ever the Israelites did At the dedication of Solomon's Temple.
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the glory of the New Testament is greater in regard of the meanes offered of God, Blessed are the eyes that see that which you see (saith our Sauiour Christ to his Apostles, Luke 10.24.) and the eares that heare that which you heare:
the glory of the New Testament is greater in regard of the means offered of God, Blessed Are the eyes that see that which you see (Says our Saviour christ to his Apostles, Lycia 10.24.) and the ears that hear that which you hear:
if not to haue gone beyond, the glory of most of their faiths that liue vnder the New. And why? the darker their meanes were, the stronger was their faith that built vpon them;
if not to have gone beyond, the glory of most of their faiths that live under the New. And why? the Darker their means were, the Stronger was their faith that built upon them;
and our faith though in worke equall, is in worth vnequall, because our meanes are clearer, clearer than was afforded any of those Worthies which are chronicled, Heb. 11. Whereupon will follow a third thing, which is, that seeing in heauen men shall fare not according to the meanes which God affordes them,
and our faith though in work equal, is in worth unequal, Because our means Are clearer, clearer than was afforded any of those Worthies which Are chronicled, Hebrew 11. Whereupon will follow a third thing, which is, that seeing in heaven men shall fare not according to the means which God affords them,
as to thinke that in the life to come all that liue vnder the New Testament shall haue precedencie of all those that liued vnder the Old. Well it will bee with many,
as to think that in the life to come all that live under the New Testament shall have precedency of all those that lived under the Old. Well it will be with many,
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Were we such as wee should bee, wee would neuer question Gods promise through doubt of his power; But the best of Gods children haue taken exception to Gods promises, and exprest their distrust.
Were we such as we should be, we would never question God's promise through doubt of his power; But the best of God's children have taken exception to God's promises, and expressed their distrust.
Moses thus reasons against God, The people amongst whom I am are sixe hundred thousand footemen, shall all the flocks and the heards be slaine to suffice them? &c. You will not wonder to heare a Prince of Samaria dis-beleeue the vnexpected plenty promised by Elizeus; nor Ahaz distrusting the despaired deliuerance of Ierusalem from the armies of the King of Israel and Syria:
Moses thus Reasons against God, The people among whom I am Are sixe hundred thousand footmen, shall all the flocks and the heards be slain to suffice them? etc. You will not wonder to hear a Prince of Samaria dis-beleeue the unexpected plenty promised by Elisha; nor Ahaz distrusting the despaired deliverance of Ierusalem from the armies of the King of Israel and Syria:
It is not strange to see flesh and bloud so backeward in beleeuing God, seeing they which are a good part spirit are not so forward as they should bee.
It is not strange to see Flesh and blood so backward in believing God, seeing they which Are a good part Spirit Are not so forward as they should be.
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It is not then without cause that the holy Ghost prefixeth Christs power before his will, lest the ignorance of the power should make vs thinke that the Prophet doth lauish in expressing his will. Wherefore the holy Ghost, taking vs for no better than we are, encourageth vs to hope well of Christs promise, out of the consideration of his sufficiencie:
It is not then without cause that the holy Ghost prefixeth Christ power before his will, lest the ignorance of the power should make us think that the Prophet does lavish in expressing his will. Wherefore the holy Ghost, taking us for no better than we Are, Encourageth us to hope well of Christ promise, out of the consideration of his sufficiency:
A second instruction that the coupling of Christs power and his will will yeelde, is, that Christ doth giue his gifts, not according to the narrownesse of our desires,
A second instruction that the coupling of Christ power and his will will yield, is, that christ does give his Gifts, not according to the narrowness of our Desires,
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The Iewes would haue had a Temple glorious, but they did not wish it more glorious than that of Salomon. Christ will haue the glory of the later house greater than that of the former.
The Iewes would have had a Temple glorious, but they did not wish it more glorious than that of Solomon. christ will have the glory of the later house greater than that of the former.
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God heard him, and promised to multiply Ismael exceedingly; but he added a promise of an Isaac too, in whom all the nations of the earth should be blessed, and whose off-spring should multiply as the sand of the sea, and the starres in the firmament, which are innumerable.
God herd him, and promised to multiply Ishmael exceedingly; but he added a promise of an Isaac too, in whom all the Nations of the earth should be blessed, and whose offspring should multiply as the sand of the sea, and the Stars in the firmament, which Are innumerable.
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How many came to Christ for the helpe of their bodies, and beyond their desire went away cured in their soules? If wee in our prayers make the like triall of Christ, wee shall finde no worse successe.
How many Come to christ for the help of their bodies, and beyond their desire went away cured in their Souls? If we in our Prayers make the like trial of christ, we shall find no Worse success.
The first is grounded vpon the consideration of Christs power. When wee cloathe the naked, feede the hungry, doe any good deede, giue any thing to any good vse, we must with that religious King, confesse, Omnia exmanu tua accepta offerimus tibi, Wee haue nothing which wee haue not receiued;
The First is grounded upon the consideration of Christ power. When we cloth the naked, feed the hungry, do any good deed, give any thing to any good use, we must with that religious King, confess, Omnia exmanu tua accepta offerimus tibi, we have nothing which we have not received;
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and first villifieth himselfe, Who am I, 2 Sam. 7. O Lord God, and what is my house, that thou hast brought me hitherto? then he magnifieth Gods mercie, This was yet a small thing in thy sight, O Lord God, but thou hast spoken also of thy seruants house for a great while to come:
and First villifieth himself, Who am I, 2 Sam. 7. O Lord God, and what is my house, that thou hast brought me hitherto? then he magnifieth God's mercy, This was yet a small thing in thy sighed, Oh Lord God, but thou hast spoken also of thy Servants house for a great while to come:
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if we beleeue his power, and desire the accomplishment of his will, wee shall in due time experience a comparison which is beyond all comparison, we shall be cloathed with a later house in heauen, the glory whereof shall infinitely exceede the glorie of the former house of God, which we are vouchsafed to be while we liue here on earth.
if we believe his power, and desire the accomplishment of his will, we shall in due time experience a comparison which is beyond all comparison, we shall be clothed with a later house in heaven, the glory whereof shall infinitely exceed the glory of the former house of God, which we Are vouchsafed to be while we live Here on earth.
THe exceeding grace that Christ would vouchsafe to Zorebabels Temple, I reduced to his bountie in giuing, and the securitie of his gift. Of the bounty I haue spoken;
THe exceeding grace that christ would vouchsafe to Zorebabels Temple, I reduced to his bounty in giving, and the security of his gift. Of the bounty I have spoken;
Wherein we will see first seuerally by what name the securitie is called, it is peace: secondly, where is the resting place thereof, in this place: then ioyntly how the place commeth to bee possest of that peace.
Wherein we will see First severally by what name the security is called, it is peace: secondly, where is the resting place thereof, in this place: then jointly how the place comes to be possessed of that peace.
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wherein wee shall consider that this worke is a free-gift, whereof the only giuer is our Sauiour Christ, I will giue (saith he) peace in this place. These be the particulars, whereof (God willing) I shall now speake briefly, and in their order. First then of the peace.
wherein we shall Consider that this work is a Free gift, whereof the only giver is our Saviour christ, I will give (Says he) peace in this place. These be the particulars, whereof (God willing) I shall now speak briefly, and in their order. First then of the peace.
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But the good which we haue may be eyther ordinate or inordinate, full or scant; and so the enioying thereof may bring vnto vs a peace true or false, perfect or imperfect. If the good be ordinate, the peace is true, and if full, then it is perfect; but the peace is false, if the good be inordinate, and the peace cannot be perfect, if the good be scant.
But the good which we have may be either ordinate or inordinate, full or scant; and so the enjoying thereof may bring unto us a peace true or false, perfect or imperfect. If the good be ordinate, the peace is true, and if full, then it is perfect; but the peace is false, if the good be inordinate, and the peace cannot be perfect, if the good be scant.
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or feare of iudgement? Amos, cap. 6. doth describe such persons as stretcht themselues vpon iuorie beds, dranke wine in bowles, eate calues from the stall, cheared vp their spirits with musicke:
or Fear of judgement? Amos, cap. 6. does describe such Persons as stretched themselves upon ivory Beds, drank wine in bowls, eat calves from the stall, cheered up their spirits with music:
This is a false peace, grounded vpon an inordinate good. Our Sauiour Christ maketh the like description of the old world, Matth. 24. they were eating, drinking, marrying,
This is a false peace, grounded upon an inordinate good. Our Saviour christ makes the like description of the old world, Matthew 24. they were eating, drinking, marrying,
much like the feasting of the children of Israel, when they worshipped the golden calfe, Exodus 32. The Wise man, speaking of Idolaters, passeth this censure vpon them, cap. 14. liuing in the great warre of ignorance, those so great plagues they called peace.
much like the feasting of the children of Israel, when they worshipped the golden calf, Exodus 32. The Wise man, speaking of Idolaters, passes this censure upon them, cap. 14. living in the great war of ignorance, those so great plagues they called peace.
But this is not Gods, it is the diuels peace, qui NONLATINALPHABET dum vult cudere cudit NONLATINALPHABET, he maketh men like bedlems, who gashing themselues with kniues, laugh in the beholders face, risu sardonio, they laugh, and dye.
But this is not God's, it is the Devils peace, qui dum vult cudere cudit, he makes men like Bedlams, who gashing themselves with knives, laugh in the beholders face, risu sardonio, they laugh, and die.
for when they •ry peace, peace, then (as the Apostle foretold, 1 Thes. 5.) commeth sadden destruction: In the middest of their pleasure they goe in a moment downe into hell.
for when they •ry peace, peace, then (as the Apostle foretold, 1 Thebes 5.) comes sadden destruction: In the midst of their pleasure they go in a moment down into hell.
the peace which God hath granted vs from forraigne enemies, what hath it wrought but this sinfull peace? peace in sinne? neuer did this land by prophanenesse, by iniustice, by riot, more offend God,
the peace which God hath granted us from foreign enemies, what hath it wrought but this sinful peace? peace in sin? never did this land by profaneness, by injustice, by riot, more offend God,
And the Church may well complaine in the words of the Prophet, Esay 38. in pace meâ amaritudo amarissima, this calme of ours is a very storme, a storme of sinne that will bring a storme of woe.
And the Church may well complain in the words of the Prophet, Isaiah 38. in pace meâ amaritudo amarissima, this Cam of ours is a very storm, a storm of sin that will bring a storm of woe.
but stirre the lees, you marre the wine, it will then become muddy and vnsauourie. The wicked thinke they haue no lees, nothing that can interrupt or alter their state;
but stir the lees, you mar the wine, it will then become muddy and unsavoury. The wicked think they have no lees, nothing that can interrupt or altar their state;
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and it come to passe that when any man heareth the words of the curse denounced against the breakers of the Law, he blesse himselfe in his heart, saying, I shall haue peace though I walke in the imaginations of my heart;
and it come to pass that when any man hears the words of the curse denounced against the breakers of the Law, he bless himself in his heart, saying, I shall have peace though I walk in the Imaginations of my heart;
And it is as true that a perfect peace cannot spring from a scant good. By a scant good I meane that good which belongs onely vnto a ciuill morall life.
And it is as true that a perfect peace cannot spring from a scant good. By a scant good I mean that good which belongs only unto a civil moral life.
neyther in thriuing nor aspiring are they scandalous or iniurious in their carriage towards men: In so doing they doe well, but they doe not well enough;
neither in thriving nor aspiring Are they scandalous or injurious in their carriage towards men: In so doing they do well, but they do not well enough;
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Pecistinos Domine propter•te, & irrequietum est cor nostrum donee quiescat in te, The full rest of our soules cannot be attained by Reason, onely Religion must bring vs to it.
Pecistinos Domine propter•te, & irrequietum est cor nostrum donee quiescat in te, The full rest of our Souls cannot be attained by Reason, only Religion must bring us to it.
but care little for Religion, which is the life of a Christian? These forget the double communion which they must haue, the one in things of this life, the other in things of the life to come;
but care little for Religion, which is the life of a Christian? These forget the double communion which they must have, the one in things of this life, the other in things of the life to come;
Seeing then neyther the inordinate nor the scant good can worke that peace which our Prophet speaketh of, we must seeke out a good which is ordinate and full, the enioying whereof is the peace here meant.
Seeing then neither the inordinate nor the scant good can work that peace which our Prophet speaks of, we must seek out a good which is ordinate and full, the enjoying whereof is the peace Here meant.
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Now such a good both ordinate and full is onely God, and the participation of him is the peace noted in my Text. But this exposition is yet too short, and too darke;
Now such a good both ordinate and full is only God, and the participation of him is the peace noted in my Text. But this exposition is yet too short, and too dark;
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and (as the Prophet speaketh) finne separateth betweene God and vs. And this separation interrupted the peace wherein wee were created, by a foure fold Warre.
and (as the Prophet speaks) fin separateth between God and us And this separation interrupted the peace wherein we were created, by a foure fold War.
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hee whets his sword, he bends his bow, prepares the instruments of death against such rebels, he hath his full vials of wrath ready to bee poured out against the vngodly.
he whets his sword, he bends his bow, prepares the Instruments of death against such rebels, he hath his full vials of wrath ready to be poured out against the ungodly.
it vexeth him with accusation, with condemnation, yea, and execution also: caeco verbere pulsat, it is a hell that goeth before hell, a neuer-dying worme.
it vexes him with accusation, with condemnation, yea, and execution also: caeco verbere pulsat, it is a hell that Goes before hell, a never-dying worm.
So St. Iames, cap. 4. teacheth, from whence come warres and fightings amongst you? come they not hence? euen of your lusts that warre in your members? Men that haue vnruly affections within them, will suffer none to be at quiet that come neare them:
So Saint James, cap. 4. Teaches, from whence come wars and fightings among you? come they not hence? even of your Lustiest that war in your members? Men that have unruly affections within them, will suffer none to be At quiet that come near them:
the couetous will dispoyle other men of their goods, the malicious will bereaue them of their liues, the ambitious will supplant them, the crafty defraud them, there is not an euill roote within vs, from whence our Neighbour shall not gather some cuill fruite.
the covetous will despoil other men of their goods, the malicious will bereave them of their lives, the ambitious will supplant them, the crafty defraud them, there is not an evil root within us, from whence our Neighbour shall not gather Some cuill fruit.
for if thou O Lord, Psal. 130.3. marke what is done amisse, O Lord who is able to abide it? if hee enter into iudgement no flesh can be righteous in his sight:
for if thou Oh Lord, Psalm 130.3. mark what is done amiss, Oh Lord who is able to abide it? if he enter into judgement no Flesh can be righteous in his sighed:
The second degree of peace is that which killeth the worme, and quieteth our conscience, making it of an accuser to become an excuser, of a condemner an absoluer,
The second degree of peace is that which kills the worm, and quieteth our conscience, making it of an accuser to become an excuser, of a condemner an absolver,
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A blessing to bee highly esteemed, because fearefull are the examples of those, who, hauing felt the sharpenesse of such horrours, haue beene so disconsolate notwithstanding all worldly comfort, that they haue beene driuen to seeke a release of their paine by butchering themselues.
A blessing to be highly esteemed, Because fearful Are the Examples of those, who, having felt the sharpness of such horrors, have been so disconsolate notwithstanding all worldly Comfort, that they have been driven to seek a release of their pain by butchering themselves.
and we yeeld vp our members as weapons of righteousnesse vnto holinesse. Whereupon followeth the fourth degree of peace, which abolisheth all dissention between men and men;
and we yield up our members as weapons of righteousness unto holiness. Whereupon follows the fourth degree of peace, which abolisheth all dissension between men and men;
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neither couetousnesse, nor malice, nor any other wicked affection shall disturbe the common good; as much as lyeth in vs, we will haue peace with all men.
neither covetousness, nor malice, nor any other wicked affection shall disturb the Common good; as much as lies in us, we will have peace with all men.
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but the later Temple whereunto God intended the peace which he promised to Dauid: and all the promises of peace in the Prophets were to be referred thither;
but the later Temple whereunto God intended the peace which he promised to David: and all the promises of peace in the prophets were to be referred thither;
As the soule doth not quicken other parts than those that are vnited to the body, no more doth the spirit of God giue his blessing of peace to any that are distracted from the body of the Church.
As the soul does not quicken other parts than those that Are united to the body, no more does the Spirit of God give his blessing of peace to any that Are distracted from the body of the Church.
This must be obserued against all Schismaticks, that doe excommunicate them selues, and disorderly persons that are iustly excommunicated by the censure of the Church:
This must be observed against all Schismatics, that do excommunicate them selves, and disorderly Persons that Are justly excommunicated by the censure of the Church:
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all these, while they continue in that state, though they doe not lose ius ad pacem, yet they doe lose ius in pace, though they doe not lose their interest in,
all these, while they continue in that state, though they do not loose Just ad pacem, yet they do loose Just in pace, though they do not loose their Interest in,
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when the sacrifices were ended, which were typicall prayers, Aaron is willed to dismisse the people with these words, The Lord blesse thee, and keepe thee, the Lord make his face shine vpon thee,
when the Sacrifices were ended, which were typical Prayers, Aaron is willed to dismiss the people with these words, The Lord bless thee, and keep thee, the Lord make his face shine upon thee,
when, after the Liturgie, it dismisseth the people, The peace of God which passeth all vnder standing keep your hearts and mindes &c. And what better inuitation can wee haue to repaire often to the Church than this blessing of peace• foure-fold peace, which is there daily offered vnto vs,
when, After the Liturgy, it dismisseth the people, The peace of God which passes all under standing keep your hearts and minds etc. And what better invitation can we have to repair often to the Church than this blessing of peace• fourfold peace, which is there daily offered unto us,
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Esay 32. If iudgement dwell in the wildernesse, and righteousnesse remaine in the fruitfull fielde, the worke of righteousnesse shall bee peace, 1 Cor. 2. and the effect of righteousnesse quietnesse and assurance for euer.
Isaiah 32. If judgement dwell in the Wilderness, and righteousness remain in the fruitful field, the work of righteousness shall be peace, 1 Cor. 2. and the Effect of righteousness quietness and assurance for ever.
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God doth annoint vs, before he doth establish vs. St. Austin hath a witty conceit vpon the words of the 85. Psalme, Righteousnesse and Peace haue kissed each other, Duae sunt amicae Iustitia & Pax, &c. Righteousnesse and Peace are two fast friends;
God does anoint us, before he does establish us Saint Austin hath a witty conceit upon the words of the 85. Psalm, Righteousness and Peace have kissed each other, Duae sunt amicae Iustitia & Pax, etc. Righteousness and Peace Are two fast Friends;
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so long as the whoredomes and witchcrafts of thy mother are so many? So may we reply to euery soule, vnquiet soule, that enquireth after peace, Looke for none where there is sinne:
so long as the whoredoms and witchcrafts of thy mother Are so many? So may we reply to every soul, unquiet soul, that enquireth After peace, Look for none where there is sin:
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He that knitteth them is God in Christ; God is the God of peace: so the Apostle calleth him, Phil. 4.19. and the Prophet tels vs, that he creates light as well as darkenesse:
He that knits them is God in christ; God is the God of peace: so the Apostle calls him, Philip 4.19. and the Prophet tells us, that he creates Light as well as darkness:
the Prophet Esay, cap. 9. vers. 6. calleth him the Prince of peace; his true members are Sonnes of peace; his Apostles, Messengers of peace; and his doctrine is the Gospell of peace: all the foure specified degrees of peace were wrought by him.
the Prophet Isaiah, cap. 9. vers. 6. calls him the Prince of peace; his true members Are Sons of peace; his Apostles, Messengers of peace; and his Doctrine is the Gospel of peace: all the foure specified Degrees of peace were wrought by him.
Thirdly, the Law of the spirit of life that is in Iesus Christ doth free vs from the Law of sinne and death, Rom. 8. It mortifieth, it subdueth the old man,
Thirdly, the Law of the Spirit of life that is in Iesus christ does free us from the Law of sin and death, Rom. 8. It mortifieth, it subdueth the old man,
The Wolfe shall dwell with the Lambe, the Leopard lye downe with the Kid, the sucking childe shall play on the hole of the aspe, and the weaned child shall put his hand on the cockatrice denne, they shall not hurt nor destroy in all my holy mountaine:
The Wolf shall dwell with the Lamb, the Leopard lie down with the Kid, the sucking child shall play on the hold of the asp, and the weaned child shall put his hand on the cockatrice den, they shall not hurt nor destroy in all my holy mountain:
Worthily therfore doth the Apostle call Christ our peace, whose kingdome is righteousnes, Ephes. 2.14. Rom. 14.17. peace, and ioy in the holy Ghost.
Worthily Therefore does the Apostle call christ our peace, whose Kingdom is righteousness, Ephesians 2.14. Rom. 14.17. peace, and joy in the holy Ghost.
which Esay also foretold, cap. 4. Vpon all the glory shall be a defence. The Apostle speaketh significantly, Phil. 4.7. The peace of God NONLATINALPHABET, shall bee as a Court of guard to keep our hearts and mindes in the state of grace, whereunto we are brought by Christ.
which Isaiah also foretold, cap. 4. Upon all the glory shall be a defence. The Apostle speaks significantly, Philip 4.7. The peace of God, shall be as a Court of guard to keep our hearts and minds in the state of grace, whereunto we Are brought by christ.
They that are rich, and are to conuey their goods by sea or land haunted with theeues & pyrants, doe thinke themselues to be so much more or lesse bound to those that will secure their passage,
They that Are rich, and Are to convey their goods by sea or land haunted with thieves & pyrants, do think themselves to be so much more or less bound to those that will secure their passage,
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how great then is our debt vnto Christ, who safe conducts vs with our glorie through the wildernesse of this world, maugre the might and malice of the Serpent and the Lion, of all our deadly foes?
how great then is our debt unto christ, who safe conducts us with our glory through the Wilderness of this world, maugre the might and malice of the Serpent and the lion, of all our deadly foes?
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what remaineth, but that euery man enquire whether he haue this peace or not? in this enquirie we must proceede ascendendo, not descendendo, the lower must assure vs of the vpper degree.
what remains, but that every man inquire whither he have this peace or not? in this enquiry we must proceed ascendendo, not descendendo, the lower must assure us of the upper degree.
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for iustification, which doth quiet the conscience, is inseparable from sanctification, which doth reforme our nature. Finally, to remoue all doubt concerning sanctification, we must looke to the effects thereof:
for justification, which does quiet the conscience, is inseparable from sanctification, which does reform our nature. Finally, to remove all doubt Concerning sanctification, we must look to the effects thereof:
when they haue it, as to presume that they haue it when they haue it not) wee must distinguish inter pacem viatoris and comprehensoris, the peace of the Church militant,
when they have it, as to presume that they have it when they have it not) we must distinguish inter pacem viatoris and comprehensoris, the peace of the Church militant,
The law of our members will often times rebell against the law of our mindes, and, carrying vs captiue vnto sin, will make vs cry out with St. Paul, Rom. 7. O wretch that I am, who shall deliuer mee front this body of death? but the conclusion is comfortable, Thanks be to God through Iesus Christ our Lord.
The law of our members will often times rebel against the law of our minds, and, carrying us captive unto since, will make us cry out with Saint Paul, Rom. 7. Oh wretch that I am, who shall deliver me front this body of death? but the conclusion is comfortable, Thanks be to God through Iesus christ our Lord.
and be as resolute as St. Paul, Rom. 8. Who shall lay any thing to the charge of Gods elect? it is God that iustifieth, &c. who shall condemne? it is Christ that is dead, &c. with the temptation God will make a way for vs to escape, that wee may be able to beare it, 1 Cor. 5. Wee may expect no more than this in the Church militant,
and be as resolute as Saint Paul, Rom. 8. Who shall lay any thing to the charge of God's elect? it is God that Justifieth, etc. who shall condemn? it is christ that is dead, etc. with the temptation God will make a Way for us to escape, that we may be able to bear it, 1 Cor. 5. we may expect no more than this in the Church militant,
What shall we say then to these things? When the Romanes by conquest might haue giuen law to the Grecians at Corinth in the solemne time of the Istmian games, their Generall by an Herauld vnexpectedly proclaimed freedome to all the Cities of Greece;
What shall we say then to these things? When the Romans by conquest might have given law to the Greeks At Corinth in the solemn time of the Isthmian games, their General by an Herald unexpectedly proclaimed freedom to all the Cities of Greece;
So may we lay our selues downe in peace, and take our rest, and God, which onely can, will make vs dwell in safety, Psalme 4. NOw the Lord of peace himselfe giue you peace alwaies, by all meanes. Amen.
So may we lay our selves down in peace, and take our rest, and God, which only can, will make us dwell in safety, Psalm 4. NOw the Lord of peace himself give you peace always, by all means. Amen.
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You haue heard of the blessed presence of Christ in Zorobabels Temple, of the preparation thereunto, of the description thereof; the description of the person that should come, of the good that he should doe;
You have herd of the blessed presence of christ in Zorobabels Temple, of the preparation thereunto, of the description thereof; the description of the person that should come, of the good that he should do;
his bountie in giuing, set forth, first absolutely, then comparatiuely, the security of his gift, consisting in a foure-fold peace. These be many, they be great blessings;
his bounty in giving, Set forth, First absolutely, then comparatively, the security of his gift, consisting in a fourfold peace. These be many, they be great blessings;
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lest we should feare that they are too good to bee true, our eye must bee vpon the warrant, that will ascertaine vs that nothing is promised which shall not be performed.
lest we should Fear that they Are too good to be true, our eye must be upon the warrant, that will ascertain us that nothing is promised which shall not be performed.
in regard of the Internall, for he is the Lord: in regard of the Externall, for he is the Lord of Hostes. As for his signature it is such as beseemes so great a Person, plaine and peremptorie, thus he saith.
in regard of the Internal, for he is the Lord: in regard of the External, for he is the Lord of Hosts. As for his signature it is such as beseems so great a Person, plain and peremptory, thus he Says.
The first branch of his power is his internall power, it is noted by the name Lord. In the originall it is Iehouah, and Iehouah is that name which signifieth the first moment of Gods nature:
The First branch of his power is his internal power, it is noted by the name Lord. In the original it is Jehovah, and Jehovah is that name which signifies the First moment of God's nature:
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for it noteth his being, and being goeth before liuing: as likewise doe the attributes of being goe before the attributes of liuing; the later doe necessarily suppose the former.
for it notes his being, and being Goes before living: as likewise do the attributes of being go before the attributes of living; the later doe necessarily suppose the former.
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the meaning is all one with the title of Iehouah, which is here rendred Lord; and giueth vs to vnderstand, that all other things in comparison vnto God indeed are not, though they seeme to be: for they haue not the two characters which are stampt vpon true being, the one is NONLATINALPHABET, the other is NONLATINALPHABET is a being from it selfe, and so is being it selfe. NONLATINALPHABET is a being, all that which hath being, and so stands in neede of nothing besides it selfe.
the meaning is all one with the title of Jehovah, which is Here rendered Lord; and gives us to understand, that all other things in comparison unto God indeed Are not, though they seem to be: for they have not the two characters which Are stamped upon true being, the one is, the other is is a being from it self, and so is being it self. is a being, all that which hath being, and so Stands in need of nothing beside it self.
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and of mankinde, part is fallen to the Dragon, and part is preserued and cleaueth to Michael: the truth whereof appeared presently in Abel and Cain, and although Cain by murder of Abel killed and destroyed one of the hostes,
and of mankind, part is fallen to the Dragon, and part is preserved and cleaveth to Michael: the truth whereof appeared presently in Abel and Cain, and although Cain by murder of Abel killed and destroyed one of the hosts,
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yet God renewed it againe in Seth; and the Armies went on again in the Children of God, and the children of men. A man would haue thought the stoud had swept away all the seed of the serpent,
yet God renewed it again in Seth; and the Armies went on again in the Children of God, and the children of men. A man would have Thought the stood had swept away all the seed of the serpent,
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But touching these Apostasies, the first of Angels, the second of men, we must hold this true rule, Summonere se potuêrunt saeliettuti coelest•, non potuêrunt se eximer• porestati diuinae, they might defraud themselues of their blessed communion with God,
But touching these Apostasies, the First of Angels, the second of men, we must hold this true Rule, Summonere se potuêrunt saeliettuti coelest•, non potuêrunt se eximer• porestati diuinae, they might defraud themselves of their blessed communion with God,
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But as for the Dragons host, and host of the Serpents broode, Gods power in them is properly permissiue: he leaueth them to their owne corrupt iudgements and affections, to follow and to execute them;
But as for the Dragons host, and host of the Serpents brood, God's power in them is properly permissive: he Leaveth them to their own corrupt Judgments and affections, to follow and to execute them;
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But it befalleth vs as it doth them which stand in the same leuell wherein two huge Armies are pitched, they conceiue them to be a disordered multitude;
But it befalls us as it does them which stand in the same level wherein two huge Armies Are pitched, they conceive them to be a disordered multitude;
whom notwithstanding if they behold from a high hill, they will discerne that they are artificially ranged, they will see how euery one serueth vnder his owne colours:
whom notwithstanding if they behold from a high hill, they will discern that they Are artificially ranged, they will see how every one serveth under his own colours:
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Euen so wee, which behold the state of the world with the eyes of flesh and bloud, dimme by reason of the weakenesse of our iudgement and wickednesse of our affections, thinke all things are out of tune, bonis malè, malis benè, that the worse men are, the better they fare,
Even so we, which behold the state of the world with the eyes of Flesh and blood, dim by reason of the weakness of our judgement and wickedness of our affections, think all things Are out of tune, bonis malè, malis benè, that the Worse men Are, the better they fare,
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if we do so, then we will confesse that no armie on earth can bee better marshalled than is the great armie of all creatures of heauen and earth, yea and hell also:
if we do so, then we will confess that no army on earth can be better marshaled than is the great army of all creatures of heaven and earth, yea and hell also:
and notwithstanding all apparencies to the contrarie, queniam bonus mundum Rector temperat, •mnia rectè fieri ne dubites, doubt not but that all is well,
and notwithstanding all apparencies to the contrary, queniam bonus Mundum Rector temperate, •mnia rectè fieri ne dubites, doubt not but that all is well,
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and if I a petty Captaine, that haue but a handfull of men vnder mee, can so easily command them, what mayst thou doe that art Generall of heauen and earth? thou mayst doe whatsoeuer thou wilt,
and if I a Petty Captain, that have but a handful of men under me, can so Easily command them, what Mayest thou do that art General of heaven and earth? thou Mayest do whatsoever thou wilt,
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before I made the Armies consist only of persons, I must now enlarge it also vnto things; for indeed no lesse things than persons are Christs souldiers:
before I made the Armies consist only of Persons, I must now enlarge it also unto things; for indeed no less things than Persons Are Christ Soldiers:
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The Sunne shineth and scorcheth the Earth, whereupon followeth a drought, accompanied with those noisome creatures which are engendred in a drought; these are souldiers of Christ:
The Sun shines and scorcheth the Earth, whereupon follows a drought, accompanied with those noisome creatures which Are engendered in a drought; these Are Soldiers of christ:
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And Ioel setteth them forth like an Armie, The raine fals and glutteth the earth, from whence spring weedes, the offspring of raine, and vndigested moystures;
And Joel sets them forth like an Army, The rain falls and glutteth the earth, from whence spring weeds, the offspring of rain, and undigested moistures;
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Salomon calleth it en Armie with banners, Cant. 6. Moses, speaking of the Church vnder the Old Testament, calleth it the entring into the Leuiticall ministrie, ingress•m in militiam. St. Paul of the New Testament bids Timothie doe what himselfe had done, fight a good fight, 2 Tim. 2. and cap. 4. the whole body is called a Church Militant.
Solomon calls it en Army with banners, Cant 6. Moses, speaking of the Church under the Old Testament, calls it the entering into the Levitical Ministry, ingress•m in militiam. Saint Paul of the New Testament bids Timothy do what himself had done, fight a good fight, 2 Tim. 2. and cap. 4. the Whole body is called a Church Militant.
When we assemble together, then Dauid will tell vs, Psalme 110. Thy people, O Lord, will come willingly at the time •f mastering thine armie in holy beauty:
When we assemble together, then David will tell us, Psalm 110. Thy people, Oh Lord, will come willingly At the time •f mastering thine army in holy beauty:
Though there be particular Congregations, yet there is but one holy Catholicke Church; and seeing the Host is but one, there should be no mutinie against the Generall:
Though there be particular Congregations, yet there is but one holy Catholic Church; and seeing the Host is but one, there should be no mutiny against the General:
but hee would haue his children alwaies one man, and be alwaies of one minde; not to hazzard their owne liues, nor the liues of others, but in his quarrell, and against his enemies.
but he would have his children always one man, and be always of one mind; not to hazard their own lives, nor the lives of Others, but in his quarrel, and against his enemies.
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I haue spoken enough of the power of the person, I come now vnto his signature: which I told you is plaine and peremptorie. It is plaine; for here are no logicall demonstrations,
I have spoken enough of the power of the person, I come now unto his signature: which I told you is plain and peremptory. It is plain; for Here Are no logical demonstrations,
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and if they do more, they do it out of their goodnesse, & shew that they do as much desire to leade their subiects by reason, as to require their obedience: Much more may the Lord of heauen and earth do thus, whose wisedome is vndeceiueable, and his power most absolute;
and if they do more, they do it out of their Goodness, & show that they do as much desire to lead their Subjects by reason, as to require their Obedience: Much more may the Lord of heaven and earth do thus, whose Wisdom is undeceivable, and his power most absolute;
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For otherwise, as in the Common-weale, so in the Church, there be many indifferent things which are left vnto the disposition of those that are in authoritie, who are referred only vnto the generall rules, 1 Cor. 14.26. Let all things be done to edification:
For otherwise, as in the Commonweal, so in the Church, there be many indifferent things which Are left unto the disposition of those that Are in Authority, who Are referred only unto the general rules, 1 Cor. 14.26. Let all things be done to edification:
But in matters necessary to saluation, it is with the Church as it is with the Common-weale, wee must distinguish betweene the Law-makers, and the Executioners thereof.
But in matters necessary to salvation, it is with the Church as it is with the Commonweal, we must distinguish between the Lawmakers, and the Executioners thereof.
The Councell of Constance, and Basil placed it in the generall Councell, to whom they gaue power euen ouer the Pope to ouer-rule him, and giue Lawes vnto him:
The Council of Constance, and Basil placed it in the general Council, to whom they gave power even over the Pope to overrule him, and give Laws unto him:
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But the Italian faction, and specially Iesuites, place it in the Pope, and giue him authority ouer the Councell, to controule it, to giue Lawes vnto it,
But the Italian faction, and specially Iesuites, place it in the Pope, and give him Authority over the Council, to control it, to give Laws unto it,
so if the Pope may erre as the one side holdes, and the Councell as the other side holds, the fallibilitie of eyther added to the fallibilitie of the other, cannot amount to the summe of an infallibilitie.
so if the Pope may err as the one side holds, and the Council as the other side holds, the fallibility of either added to the fallibility of the other, cannot amount to the sum of an infallibility.
for it is a sure foundation, The best of men speake but in veritate mentis, without simulation or dissimulation, without equiuocation or mentall reseruation:
for it is a sure Foundation, The best of men speak but in veritate mentis, without simulation or dissimulation, without equivocation or mental reservation:
but, Thus saith the Lord. Orat. 3. Nazianzene replieth well vnto him, you that allow Ipse dixit in the schollars of Pythagoras, (and though Suidas thinke that God was meant by Ipse, yet Cicero saith, Ipse erat Pythagoras) may not except against NONLATINALPHABET, I beleeue, in the followers of Christ.
but, Thus Says the Lord. Orat 3. Nazianzene Replieth well unto him, you that allow Ipse dixit in the Scholars of Pythagoras, (and though Suidas think that God was meant by Ipse, yet Cicero Says, Ipse erat Pythagoras) may not except against, I believe, in the followers of christ.
vnto the secrets whereof no approach can bee made by the wit of man. Wherefore, Thus saith the Lord may well passe for an indemonstrable principle of our Faith,
unto the secrets whereof no approach can be made by the wit of man. Wherefore, Thus Says the Lord may well pass for an indemonstrable principle of our Faith,
Secondly, if Thus saith the Lord of Hosts bee the signature, we are hence to learne, that the function of the Ministry is not onely for promulgation, to instruct you in Gods will,
Secondly, if Thus Says the Lord of Hosts be the signature, we Are hence to Learn, that the function of the Ministry is not only for Promulgation, to instruct you in God's will,
For whereas there are two things considerable in a Minister, his Sufficiency, and his Authority, the people listen much to his Sufficiency, but take little heed to his Authority; and therefore come they to Church rather to iudge, than to be iudged:
For whereas there Are two things considerable in a Minister, his Sufficiency, and his authority, the people listen much to his Sufficiency, but take little heed to his authority; and Therefore come they to Church rather to judge, than to be judged:
But men feare the Magistrates that are vnder earthly Kings, because the paines which they inflict are corporeall, our hands, our feete feele their manicles and their fetters.
But men Fear the Magistrates that Are under earthly Kings, Because the pains which they inflict Are corporeal, our hands, our feet feel their manacles and their fetters.
And did our soules as truly feele, as indeede they should, the Pastors binding and loosing of them, wee would make more account of these officers of God than we doe.
And did our Souls as truly feel, as indeed they should, the Pastors binding and losing of them, we would make more account of these Officers of God than we do.
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but if we neglect them, when our Lord and Master commeth, he will command all contemners so to be bound hand and foote, that they shall neuer be loosed againe.
but if we neglect them, when our Lord and Master comes, he will command all contemners so to be bound hand and foot, that they shall never be loosed again.
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Finally, couple Thus saith, with the Lord of Hosts; The Lord of Hosts noteth Gods Power, Thus he saith, noteth his Will: Our soules shall finde little rest on Gods Power, if it be not sure of his Will; for God can doe many things which he will not doe,
Finally, couple Thus Says, with the Lord of Hosts; The Lord of Hosts notes God's Power, Thus he Says, notes his Will: Our Souls shall find little rest on God's Power, if it be not sure of his Will; for God can do many things which he will not do,
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The coupling then of these words, Thus saith the Lord of Hosts, imports Gods willing power, and powerfull will, which amount vnto an authority fit to build our Faith vpon,
The coupling then of these words, Thus Says the Lord of Hosts, imports God's willing power, and powerful will, which amount unto an Authority fit to built our Faith upon,
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The reason is, the weightinesse of the matter whereunto it is annext. Mortall Princes vse not to signe Bils, the contents whereof are triuiall matters;
The reason is, the weightiness of the matter whereunto it is annexed. Mortal Princes use not to Signen Bills, the contents whereof Are trivial matters;
when that is prefixt, the point is of great regard, and if it be often ingeminated, it giueth vs to vnderstand, that we must take speciall notice of euery clause of it.
when that is prefixed, the point is of great regard, and if it be often ingeminated, it gives us to understand, that we must take special notice of every clause of it.
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if you haue not forgotten what hath been obserued on euery part thereof, you will easily confesse, that there is not one of them which is not so weighty,
if you have not forgotten what hath been observed on every part thereof, you will Easily confess, that there is not one of them which is not so weighty,
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and therefore deserued it not to be signed with, Thus saith the Lord of Hosts? If the shaking did deserue this signature, much more did the Comming of the desire of all Nations, especially seeing he came to fill the Temple with glory;
and Therefore deserved it not to be signed with, Thus Says the Lord of Hosts? If the shaking did deserve this signature, much more did the Coming of the desire of all nations, especially seeing he Come to fill the Temple with glory;
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Finally, the peace wherein we possesse whatsoeuer good is contained in Christs presence, doth so passe mans vnderstanding, that to establish his heart in the beliefe thereof, he needes this signature, Thus saith the Lord of Hosts. At length to conclude.
Finally, the peace wherein we possess whatsoever good is contained in Christ presence, does so pass men understanding, that to establish his heart in the belief thereof, he needs this signature, Thus Says the Lord of Hosts. At length to conclude.
You haue heard in the former Sermons What, in this Whom you must beleeue; you must not separate Whom from What, that which we must beleeue doth no doubt most pleasantly affect vs,
You have herd in the former Sermons What, in this Whom you must believe; you must not separate Whom from What, that which we must believe does not doubt most pleasantly affect us,
so in our religious meditations, we must couple the Author with the Matter of blessings, that God may be glorified as well as our soules are benefited.
so in our religious meditations, we must couple the Author with the Matter of blessings, that God may be glorified as well as our Souls Are benefited.
hee will keepe our soules, keep our bodies, and all that which himselfe hath bestowed vpon them, Grace and Peace. Christ will keepe them vntill his day, his second day, the day wherein the great and the little world shall receiue their last shaking. Then shall the desire of all Nations, which at first came in Humility, returne againe in Glory;
he will keep our Souls, keep our bodies, and all that which himself hath bestowed upon them, Grace and Peace. christ will keep them until his day, his second day, the day wherein the great and the little world shall receive their last shaking. Then shall the desire of all nations, which At First Come in Humility, return again in Glory;
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hee shall returne to fill his House, his Church, with glory conformable to his owne Glory. Then hee will open vnto vs all his treasures of siluer and gold,
he shall return to fill his House, his Church, with glory conformable to his own Glory. Then he will open unto us all his treasures of silver and gold,
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and hauing palmes in our hands, and crownes on our heads, with harpes and tongues wee may sound and sing ioyntly and cheerfully Halleluiah, Praise ye the Lord;
and having palms in our hands, and crowns on our Heads, with harps and tongues we may found and sing jointly and cheerfully Halleluiah, Praise you the Lord;
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THis is a part of the Gospell appointed for this day, and this day goeth commonly for the Annuntiation day; whether the day haue his right place in the Calender, I leaue to be disputed by Chronologers;
THis is a part of the Gospel appointed for this day, and this day Goes commonly for the Annunciation day; whither the day have his right place in the Calendar, I leave to be disputed by Chronologers;
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that appeares in her submission, Ecce, &c. These foure speeches containe the whole doctrine of the Annuntiation, of which I haud pitched onely vpon the first branch.
that appears in her submission, Ecce, etc. These foure Speeches contain the Whole Doctrine of the Annunciation, of which I haud pitched only upon the First branch.
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For there are no words in the Scripture so few in number (I alwayes except the Sacramentall words, Hoe est corpus meum) whereupon idolatrous superstition hath so much fastened, as it hath vpon these.
For there Are no words in the Scripture so few in number (I always except the Sacramental words, Hoe est corpus meum) whereupon idolatrous Superstition hath so much fastened, as it hath upon these.
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and fall asunder at the presence of the Arke, and they which shal be but reasonably informed of the truth, will neuer be perplexed with the opposite grosse errours.
and fallen asunder At the presence of the Ark, and they which shall be but reasonably informed of the truth, will never be perplexed with the opposite gross errors.
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there is good cause why, consider thy estate, consider it in it selfe, consider it in comparison, both wayes considered, it sheweth there is good cause why.
there is good cause why, Consider thy estate, Consider it in it self, Consider it in comparison, both ways considered, it shows there is good cause why.
first, because thou standest in so good termes with God, Highly fauoured: secondly, because thou hast so good a pledge of that fauour, the Lord is with thee;
First, Because thou Standest in so good terms with God, Highly favoured: secondly, Because thou hast so good a pledge of that favour, the Lord is with thee;
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This is the summe of the Angels congratulation, wherein you easily perceiue, that I must speake of two principall points, the Affection required in the Virgin,
This is the sum of the Angels congratulation, wherein you Easily perceive, that I must speak of two principal points, the Affection required in the Virgae,
That these Motiues may worke in vs no lesse than they did on her, that blessed affection which I wish cōmon to vs, God grant vs all, her ears, her heart in hearing,
That these Motives may work in us no less than they did on her, that blessed affection which I wish Common to us, God grant us all, her ears, her heart in hearing,
and to be pronounced Was-haile, corruptly Wassaile; a salutation answerable to the Greeke NONLATINALPHABET, or the Latine Salue, that is, health be vnto you;
and to be pronounced Was-haile, corruptly Wassail; a salutation answerable to the Greek, or the Latin Salve, that is, health be unto you;
And if you reade the Prophets, hardly shall you finde where they mention the one, and do not call vpon vs for the other, Reioyce O heauens, and be glad O earth;
And if you read the prophets, hardly shall you find where they mention the one, and do not call upon us for the other, Rejoice Oh heavens, and be glad Oh earth;
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But what need more places, seeing our Sauiour Christ in the fourth of Luke giues a plaine intimation, that his first comming was the true yeare of Iubile;
But what need more places, seeing our Saviour christ in the fourth of Lycia gives a plain intimation, that his First coming was the true year of Jubilee;
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There is another reason also why it is commended, and that is, that the truth may be answerable to the type, Abraham, saith Christ, saw my day and reioyced, Iohn 8. And when did Abraham see it and reioyce? If we looke into Genesis we shall finde when,
There is Another reason also why it is commended, and that is, that the truth may be answerable to the type, Abraham, Says christ, saw my day and rejoiced, John 8. And when did Abraham see it and rejoice? If we look into Genesis we shall find when,
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St. Paul, Heb. 11. that pierced deeper into the secrets of the Scripture, than euery reader is able to doe, doth obserue, that Abraham did NONLATINALPHABET, see this obiect a farre off,
Saint Paul, Hebrew 11. that pierced Deeper into the secrets of the Scripture, than every reader is able to do, does observe, that Abraham did, see this Object a Far off,
And if being a farre off his sight caused ioy, being come so neare, how much more ioy must the sight of him cause? If the Type wrought so, how must the Truth it selfe worke? And if the Father of the Type were so affected, ought not the Mother of the Truth to be affected much more? Certainly, she must needs haue Ioy.
And if being a Far off his sighed caused joy, being come so near, how much more joy must the sighed of him cause? If the Type wrought so, how must the Truth it self work? And if the Father of the Type were so affected, ought not the Mother of the Truth to be affected much more? Certainly, she must needs have Joy
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though each bee NONLATINALPHABET, a goodly frame, inriched with many markable indowments, yet is not the great world priuie to the indowments it hath, no not the eye thereof, I meane the summe, of whom the Poet long since spake truely, Per quem videt omnia mundus, Et videt ipse nihil.
though each be, a goodly frame, enriched with many markable endowments, yet is not the great world privy to the endowments it hath, no not the eye thereof, I mean the sum, of whom the Poet long since spoke truly, Per Whom videt omnia World, Et videt ipse nihil.
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and the firmament sheweth his handy worke, &c. is to bee vnderstood passiuely, not actiuely, or to speak it more plainly, they do it as a Scripture, but not as a Lecture, they are a silent representation.
and the firmament shows his handy work, etc. is to be understood passively, not actively, or to speak it more plainly, they do it as a Scripture, but not as a Lecture, they Are a silent representation.
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But the little world is not only passiue, but actiue; hee can contemplate whatsoeuer perfection is in himselfe or others, it is the very nature of his vnderstanding to become all things, and to beare about it selfe, which it can studie at all times in it selfe, a mappe of all the world.
But the little world is not only passive, but active; he can contemplate whatsoever perfection is in himself or Others, it is the very nature of his understanding to become all things, and to bear about it self, which it can study At all times in it self, a map of all the world.
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Now the print which the knowledge of perfection leaueth in the heart, is Loue, according to the Greeke Prouerbe, NONLATINALPHABET, knowne good cannot be long vnaffected,
Now the print which the knowledge of perfection Leaveth in the heart, is Love, according to the Greek Proverb,, known good cannot be long unaffected,
what meaneth hee thereby? Out of that you haue heard, you may gather this, he would haue her most sensible, most capable of that diuine obiect, which in his following words he presents vnto her.
what means he thereby? Out of that you have herd, you may gather this, he would have her most sensible, most capable of that divine Object, which in his following words he presents unto her.
And what the Angell commended vnto the Virgin, giue me leaue (Fathers, and Brethren) to commend vnto you, Ioy. When we receiue the message of grace, certainly it is Gods pleasure that we should reioyce in his blessings.
And what the Angel commended unto the Virgae, give me leave (Father's, and Brothers) to commend unto you, Joy When we receive the message of grace, Certainly it is God's pleasure that we should rejoice in his blessings.
but that either wee want the Vnderstanding of men, and discerne not our blessing, or else want that Loue that should be in good men, wherewith to imbrace the same,
but that either we want the Understanding of men, and discern not our blessing, or Else want that Love that should be in good men, wherewith to embrace the same,
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or at least wee make not so much vse of Gods mercy, as thereby to become happy men? for happy men we are not without Ioy, that affection that is here commended by the Angell.
or At least we make not so much use of God's mercy, as thereby to become happy men? for happy men we Are not without Joy, that affection that is Here commended by the Angel.
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than their superstitious pens that haue so childishly obserued it vnto vs. And therefore I passe from the Affection, to the Motiues that must worke the same.
than their superstitious pens that have so childishly observed it unto us And Therefore I pass from the Affection, to the Motives that must work the same.
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NONLATINALPHABET and NONLATINALPHABET are as neare in nature as in name, Grace is the seed of Ioy, we learne it in the 86. and 87. Psalmes, Light is sowne for the righteous,
and Are as near in nature as in name, Grace is the seed of Joy, we Learn it in the 86. and 87. Psalms, Light is sown for the righteous,
but the abuse is grosse, and to shew that the aduantage thereof is not in the originall words, the Church not without cause hath recourse vnto the fountaines,
but the abuse is gross, and to show that the advantage thereof is not in the original words, the Church not without cause hath recourse unto the fountains,
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Neither doe wee onely say so, but themselues also, yea the very Iesuites themselues, most deuoted to the Virgin Mary confesse, that the word so signifieth,
Neither do we only say so, but themselves also, yea the very Iesuites themselves, most devoted to the Virgae Marry confess, that the word so signifies,
we confesse St. Austins rule to be true, Vasa quae creatrix sapientia format vt sint, adiutrix gratia implet ne vacua sint, God that with the holy oile annointed the Tabernacle before he entred to dwel within it, did no doubt sanctifie the Virgins person, whom he did destinate to be his sacred Temple.
we confess Saint Austins Rule to be true, Vasa Quae creatrix sapientia format vt sint, adiutrix Gratia Implet ne vacua sint, God that with the holy oil anointed the Tabernacle before he entered to dwell within it, did no doubt sanctify the Virgins person, whom he did destinate to be his sacred Temple.
If the Councell of Basil, and the Councell of Trent deliuer the Doctrine of their Church, they exceed in the measure both of her grace and glory. Of her Grace, freeing her very conception from sinne, contrary to the iudgement not onely of the Fathers,
If the Council of Basil, and the Council of Trent deliver the Doctrine of their Church, they exceed in the measure both of her grace and glory. Of her Grace, freeing her very conception from sin, contrary to the judgement not only of the Father's,
to looke vpon the fauour she findeth, rather than the indowments which she hath: Angels fall, and Mans also was caused by their desire to ioy in themselues; for selfe-loue bred their Apostasie.
to look upon the favour she finds, rather than the endowments which she hath: Angels fallen, and men also was caused by their desire to joy in themselves; for Self-love bred their Apostasy.
yet because they haue intermingled many imperfections, that comfort must needes haue a mixture of much discomfort, entire and solide ioy cannot be found there.
yet Because they have intermingled many imperfections, that Comfort must needs have a mixture of much discomfort, entire and solid joy cannot be found there.
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if we will ioy, wee must lift vp our soules as high as God, and in our ioy couple nothing with God, we must be induced vnto ioy by no other end but to expresse our thankfulnesse for the mercy of God:
if we will joy, we must lift up our Souls as high as God, and in our joy couple nothing with God, we must be induced unto joy by no other end but to express our thankfulness for the mercy of God:
And as for Morall Vertues, destitute of Grace, what ioy can there be in them, which the Fathers haue iudiciously censured to be no better than splendid a peccata? So that the ioy promised by this vsurper,
And as for Moral Virtues, destitute of Grace, what joy can there be in them, which the Father's have judiciously censured to be no better than splendid a Peccata? So that the joy promised by this usurper,
and whither but vnto God? from the Grace of Inherence, to his Grace of Acceptance, to that reconciliation which we haue with him, springing from his owne free good will towards vs. And this breeds indeed gaudium Christiani hominis, and it is this that is meant,
and whither but unto God? from the Grace of Inherence, to his Grace of Acceptance, to that reconciliation which we have with him, springing from his own free good will towards us And this breeds indeed gaudium Christians hominis, and it is this that is meant,
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when the Angell saith to the Virgin, that she is NONLATINALPHABET, he telleth her what is the true motiue of Ioy, the free loue, the high fauour of God, which are comprehended within the word Grace. And indeed excellent are the properties of this Motiue, wherein it excelleth all the other:
when the Angel Says to the Virgae, that she is, he Telleth her what is the true motive of Joy, the free love, the high favour of God, which Are comprehended within the word Grace. And indeed excellent Are the properties of this Motive, wherein it excels all the other:
the Adoption, the Inheritance of a childe of God, the Incarnation, the Mediation of the Son of God, can they finde any credibility in any of the other motiues, the sensuall, the rationall, the pharisaicall? well may they breed distrust,
the Adoption, the Inheritance of a child of God, the Incarnation, the Mediation of the Son of God, can they find any credibility in any of the other motives, the sensual, the rational, the pharisaical? well may they breed distrust,
but if wee come to So God loued the world, that he gaue his onely begotten Son, &c. Iohn 3.16. in Gods Ioue, free loue, we finde ground for our faith, and rest for our soules.
but if we come to So God loved the world, that he gave his only begotten Son, etc. John 3.16. in God's Ioue, free love, we find ground for our faith, and rest for our Souls.
some haue one, some another, some haue riches and no honour, some haue honour and no riches, some haue wisedome which haue neither of these two, some haue extraordinary vertue whose wisedome is but ordinary.
Some have one, Some Another, Some have riches and no honour, Some have honour and no riches, Some have Wisdom which have neither of these two, Some have extraordinary virtue whose Wisdom is but ordinary.
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and recouereth againe his other gifts when they faile in vs. Look vpon King Dauid, look vpon St. Peter, and see what instability there is euen in that which is most likely to be stable, the grace of Inherence;
and recovers again his other Gifts when they fail in us Look upon King David, look upon Saint Peter, and see what instability there is even in that which is most likely to be stable, the grace of Inherence;
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but Gods free loue expressed in his promise vnto Dauid, My mercy I will neuer take from thee, Psal. 89.33. and Christs prayer for St. Peter, his prayer that St. Peters faith might not faile, Luke 22.32. this is that that fetched them againe when they were gone, and reuiued them when they were euen dead.
but God's free love expressed in his promise unto David, My mercy I will never take from thee, Psalm 89.33. and Christ prayer for Saint Peter, his prayer that Saint Peter's faith might not fail, Lycia 22.32. this is that that fetched them again when they were gone, and revived them when they were even dead.
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How often doth errour ouercast the best mens knowledge? how cold doth charity grow euen in the best? and yet wee see how they recouer both their light and heate, whereof there can be no other reason but that they are NONLATINALPHABET, such as God doth loue;
How often does error overcast the best men's knowledge? how cold does charity grow even in the best? and yet we see how they recover both their Light and heat, whereof there can be no other reason but that they Are, such as God does love;
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Whereupon followeth the last property, and most naturall to my Text, that this motiue is most comfortable. A motiue that hath all these properties, must needes be most apt to breed ioy.
Whereupon follows the last property, and most natural to my Text, that this motive is most comfortable. A motive that hath all these properties, must needs be most apt to breed joy.
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What fooles then are wee in the choice of the obiect of our Ioy, if forsaking this we pitch vpon any of the other, of which you haue heard how vnapt they are to breed Ioy? nay,
What Fools then Are we in the choice of the Object of our Joy, if forsaking this we pitch upon any of the other, of which you have herd how unapt they Are to breed Joy? nay,
so that what Salomon said, wee may say vnto all their Ioy, Thou art mad, what dost thou? NONLATINALPHABET, saith Nazianzene, speaking of all corporall pleasures, sufficient vnto the disquieting of the body is the concupiscence thereof.
so that what Solomon said, we may say unto all their Joy, Thou art mad, what dost thou?, Says Nazianzene, speaking of all corporal pleasures, sufficient unto the disquieting of the body is the concupiscence thereof.
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Yea the imborne concupiscence is sufficient to disquiet both body and soule, we neede not haue recourse vnto these obiects as fewell to kindle that fire,
Yea the imborne concupiscence is sufficient to disquiet both body and soul, we need not have recourse unto these objects as fuel to kindle that fire,
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euen the most vexing affections thereof, as appeares in the very word NONLATINALPHABET, and did it not promise Ioy, men would not be so transported by it;
even the most vexing affections thereof, as appears in the very word, and did it not promise Joy, men would not be so transported by it;
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Wherefore to shut vp this point, let vs be so farre from affecting our owne corruption, that we doe not so much as foster that which is but the incourager thereof, the incourager,
Wherefore to shut up this point, let us be so Far from affecting our own corruption, that we do not so much as foster that which is but the encourager thereof, the encourager,
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and the very best abhorre Gods presence, being priuie to their losse of his resemblance; Adam is the first patterne, and after Adam we reade of manie others.
and the very best abhor God's presence, being privy to their loss of his resemblance; Adam is the First pattern, and After Adam we read of many Others.
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Esay could not giue his Woe is mee, for I am a man of polluted lips, Esay 6. and dwell in the middest of a people of polluted lips, mine eyes haue seene the Lord of glory, till that the Seraphin was sent with a coale from the Altar, and touched his lips, in token that his sinne was remoued, and hee become NONLATINALPHABET;
Isaiah could not give his Woe is me, for I am a man of polluted lips, Isaiah 6. and dwell in the midst of a people of polluted lips, mine eyes have seen the Lord of glory, till that the Seraphin was sent with a coal from the Altar, and touched his lips, in token that his sin was removed, and he become;
neither could Daniel indure the presence of the Angell, till he was heartened by this message, that hee was Vir desideriorum, one in whom God did take delight;
neither could daniel endure the presence of the Angel, till he was heartened by this message, that he was Vir desideriorum, one in whom God did take delight;
and the best of vs will say as St. Peter, Goe from mee Lord, for I am a sinfull man, Luke 5.8. except the Lord himselfe be pleased to hearten vs, and say to vs as Christ to St. Peter, Feare not; or as God to Moses and Noah, Thou hast found grace in mine eyes.
and the best of us will say as Saint Peter, Go from me Lord, for I am a sinful man, Lycia 5.8. except the Lord himself be pleased to hearten us, and say to us as christ to Saint Peter, fear not; or as God to Moses and Noah, Thou hast found grace in mine eyes.
As we must obserue the Order of the words, so must wee also the Distance of these persons, the distance betweene the Lord and his Handmaiden, and then the combination will seeme strange.
As we must observe the Order of the words, so must we also the Distance of these Persons, the distance between the Lord and his Handmaiden, and then the combination will seem strange.
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Gods Maiesty honoureth the basenesse of his Handmaiden, his might strengtheneth her weaknesse, Non sumita vel diuinae ignarus magnitudinis, vel humanae fragilitatis, vt non magnum putem NONLATINALPHABET, saith Nazianzene; and the Psalmist, Blessed is hee whom thou choosest to come neare thee:
God's Majesty Honoureth the baseness of his Handmaiden, his might strengtheneth her weakness, Non sumita vel diuinae Ignorance magnitudinis, vel humanae fragilitatis, vt non magnum putem, Says Nazianzene; and the Psalmist, Blessed is he whom thou choosest to come near thee:
so that the Angell being to giue the Virgin a proofe of Gods loue towards her, could giue her no better than these words containe, The Lord is with thee.
so that the Angel being to give the Virgae a proof of God's love towards her, could give her no better than these words contain, The Lord is with thee.
as there are many, Iob 11. Esay 66. Psal. 139. Dominus tecum is strong enough to refute Vorstius his erroneous conceit, mistaking certaine passages of Scripture,
as there Are many, Job 11. Isaiah 66. Psalm 139. Dominus tecum is strong enough to refute Vorstius his erroneous conceit, mistaking certain passages of Scripture,
and thereupon limiting Gods essentiall presence within the circle of heauen, and admitting onely an efficiency to proceed from him so low as the earth.
and thereupon limiting God's essential presence within the circle of heaven, and admitting only an efficiency to proceed from him so low as the earth.
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her wombe was to bee the Temple of the liuing God, Quem totus mundus capere non poterat, acceptura erat quasi in angustum cubiculum vterisui, so that the Lord was necessarily to be,
her womb was to be the Temple of the living God, Whom totus World capere non poterat, acceptura erat quasi in angustum cubiculum vterisui, so that the Lord was necessarily to be,
otherwise she could not be NONLATINALPHABET, the mother of our Lord, as Elizabeth doth call her, Luke 1. The Lord is with thee, they are words mysticall,
otherwise she could not be, the mother of our Lord, as Elizabeth does call her, Lycia 1. The Lord is with thee, they Are words mystical,
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But the Virgin did conceiue Christ, not onely Corpore, but etiam Corde; the first was Singular, but the second is Common: for St. Paul telleth vs, that we may also conceiue Christ,
But the Virgae did conceive christ, not only Corpore, but etiam Cord; the First was Singular, but the second is Common: for Saint Paul Telleth us, that we may also conceive christ,
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though not in our wombe, yet in our soule, My little children, of whom I trauell againe till Iesus Christ be formed in you, Gal. 4.19. and St. Peter telleth vs of the seed of this conception, The immortall seed of the Word of God, 1. Pet. 1.23.
though not in our womb, yet in our soul, My little children, of whom I travel again till Iesus christ be formed in you, Gal. 4.19. and Saint Peter Telleth us of the seed of this conception, The immortal seed of the Word of God, 1. Pet. 1.23.
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And indeed we could not be called Christians, were it not that we partake of Christ, Know you not (saith St. Paul) that Iesus Christ is in you except you bee reprobates? So that The Lord is with thee may be spoken to euery one of vs,
And indeed we could not be called Christians, were it not that we partake of christ, Know you not (Says Saint Paul) that Iesus christ is in you except you bee Reprobates? So that The Lord is with thee may be spoken to every one of us,
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and so become indeed Immanuel, The Lord with vs. And what shall we say to these things? surely with an ancient Father, Gratia Dei non potuit gratiùs cōmendari, quàm vt ipse vnicùs Dei Filius in se incommunicabiliter manens, indueret hominem,
and so become indeed Immanuel, The Lord with us And what shall we say to these things? surely with an ancient Father, Gratia Dei non Potuit gratiùs cōmendari, quàm vt ipse vnicùs Dei Filius in se incommunicabiliter manens, indueret hominem,
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& spem dilectionis suae daret hominibus, homine medi•, this is the most sweete comfort, wherewith God anciently vsed to sustaine his children, each in particular, Gen. 26. Iosh. cap. 1. & cap. 3. and the whole Church in generall, Esay 41. Reuel. 1. yea Christ left this comfort for his farewell to his Disciples, Lo, I am with you to the worlds end, Matth. 28. And no maruell,
& spem dilectionis suae dart hominibus, homine medi•, this is the most sweet Comfort, wherewith God anciently used to sustain his children, each in particular, Gen. 26. Joshua cap. 1. & cap. 3. and the Whole Church in general, Isaiah 41. Revel. 1. yea christ left this Comfort for his farewell to his Disciples, Lo, I am with you to the world's end, Matthew 28. And no marvel,
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The presence of the Arke brought a blessing vpon Obed-Edoms house, how much more must a blessing follow wheresoeuer the truth of the type commeth, I meane the Lord himselfe;
The presence of the Ark brought a blessing upon Obed-Edoms house, how much more must a blessing follow wheresoever the truth of the type comes, I mean the Lord himself;
this Agent may be either God, or Man, and so the Benediction bee either Reall, or Verball. Some vnderstand the Reall, the Benediction of God, some the Verball, the Benediction of man;
this Agent may be either God, or Man, and so the Benediction be either Real, or Verbal. some understand the Real, the Benediction of God, Some the Verbal, the Benediction of man;
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And indeede the Verball Benediction is but an attendant vpon the Reall, you may learne it of Balaam, Num. 23. vers. 8. & vers. 20. How shall Ieurse (saith he) where God hath not cursed? How shall I detest, where the Lord hath not detested? Behold, I haue receiued a commandement to blesse where he hath blessed, and I cannot alter it.
And indeed the Verbal Benediction is but an attendant upon the Real, you may Learn it of balaam, Num. 23. vers. 8. & vers. 20. How shall Ieurse (Says he) where God hath not cursed? How shall I detest, where the Lord hath not detested? Behold, I have received a Commandment to bless where he hath blessed, and I cannot altar it.
Two things there are which the Verball Benediction must take heed of, and wherein it must guide it selfe by the Reall; it must bee sure that the person whom it blesseth doth partake of the Reall; and being sure thereof, it must proportion the Verball vnto the Reall. The Fathers did not without good cause pen many Panegyricks in honour of the Saints,
Two things there Are which the Verbal Benediction must take heed of, and wherein it must guide it self by the Real; it must be sure that the person whom it Blesses does partake of the Real; and being sure thereof, it must proportion the Verbal unto the Real. The Father's did not without good cause pen many Panegyrics in honour of the Saints,
and they penned them with those two Cautions, and therefore might they without danger be pronounced euen in the Church to the edification of the people.
and they penned them with those two Cautions, and Therefore might they without danger be pronounced even in the Church to the edification of the people.
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for how many haue they blessed whom God hath cursed, and calendred for Saints, such as, it may bee feared, are firebrands in hell? And as for those which are Saints indeede,
for how many have they blessed whom God hath cursed, and calendred for Saints, such as, it may be feared, Are firebrands in hell? And as for those which Are Saints indeed,
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St. Bernard hath taught vs well, Virgoregia falso non eget honore veris cumulata honorum titulis, infulis dignitatum, he giues a good reason, Nam non est hoc virginem honorare, sed honori detrahere.
Saint Bernard hath taught us well, Virgoregia False non eget honore veris cumulata honorum titulis, infulis dignitatum, he gives a good reason, Nam non est hoc virginem honorare, sed honori Detract.
But I will not trouble you with farther discouery thereof, who cannot forget their excesse in the publique Doctrine of her grace and glory, whereof I gaue you a taste on the second branch of my Text.
But I will not trouble you with farther discovery thereof, who cannot forget their excess in the public Doctrine of her grace and glory, whereof I gave you a taste on the second branch of my Text.
Amongst other words, this is one wherewith the Hebrewes, which haue no formall comparatiue words, vse to express the superlatiue degree, Blessed amongst women, is as much as Amost blessed woman: as if the Angell should say, Many daughters haue been blest, but thou surmountest them all.
among other words, this is one wherewith the Hebrews, which have no formal comparative words, use to express the superlative degree, Blessed among women, is as much as Almost blessed woman: as if the Angel should say, Many daughters have been blessed, but thou surmountest them all.
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Sarah was blessed, and so was Rebecca, Rahel likewise, with Deborah, Iael, and many others, but their blessing was nothing vnto hers, for this phrase alludes to former prophesies;
Sarah was blessed, and so was Rebecca, Rachel likewise, with Deborah, Jael, and many Others, but their blessing was nothing unto hers, for this phrase alludes to former prophecies;
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Adde hereunto that which the Fathers generally obserue, and Sedulius hath comprehended in two Verses, Gaudia matris habens, cum virginit at is honore,
Add hereunto that which the Father's generally observe, and Sedulius hath comprehended in two Verses, Gaudia matris habens, cum virginity At is honore,
so true is it that she is, and is to be acknowledged superlatiuely Blessed. Farther comparison than betweene her and women, the Holy Ghost is not pleased to make.
so true is it that she is, and is to be acknowledged superlatively Blessed. Farther comparison than between her and women, the Holy Ghost is not pleased to make.
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Others haue gone farther, and lifted her higher than all Angels, how truly I will not dispute, I list not to be inquisitiue where the Holy Ghost is silent;
Others have gone farther, and lifted her higher than all Angels, how truly I will not dispute, I list not to be inquisitive where the Holy Ghost is silent;
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Were there no baser creatures whereunto a man might compare himselfe, he should lose much of that Ioy which ariseth out of the knowledge which hee hath that hee is a man;
Were there no baser creatures whereunto a man might compare himself, he should loose much of that Joy which arises out of the knowledge which he hath that he is a man;
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were there not many out of the Church which are men, we should not know how much honour our being in the Church addeth vnto vs in that wee are Christian men:
were there not many out of the Church which Are men, we should not know how much honour our being in the Church adds unto us in that we Are Christian men:
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Finally, in comparison of our selues, let vs remember a good obseruation of St. Austins, Beatior Maria percipiendo fidem, Cap. 3. de sancta Maria. quàm concipiendo carnem Christi;
Finally, in comparison of our selves, let us Remember a good observation of Saint Austins, Beatior Maria percipiendo fidem, Cap. 3. de sancta Maria. quàm concipiendo Carnem Christ;
And those else where hee calleth, His mother, his brethren, and his kinred, Matth. 12.49. where hee had both carnall, and also spirituall cognation, hee did value the spirituall more than the carnall.
And those Else where he calls, His mother, his brothers, and his kindred, Matthew 12.49. where he had both carnal, and also spiritual cognation, he did valve the spiritual more than the carnal.
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The Angell goeth on, The Lord is with thee, and she sings on, The Lord indeed hath regarded the lowe estate of his handmaid, Hee that is mighty hath magnified mee.
The Angel Goes on, The Lord is with thee, and she sings on, The Lord indeed hath regarded the low estate of his handmaid, He that is mighty hath magnified me.
Finally, she heareth that she is Blessed amongst women, and she gathers, that because she is so graced of God, not for her own worth, that from thenceforth all generations shall call her Blessed.
Finally, she hears that she is Blessed among women, and she gathers, that Because she is so graced of God, not for her own worth, that from thenceforth all generations shall call her Blessed.
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A better patterne of meditating vpon Gods mercies we cannot haue, nor learne a better vse of the Auemarie. I would the Church of Rome, that are so deuoted to the Virgin, would of her learne this good lesson;
A better pattern of meditating upon God's Mercies we cannot have, nor Learn a better use of the Admiral. I would the Church of Rome, that Are so devoted to the Virgae, would of her Learn this good Lesson;
The summe of all is, As the blessed Virgin, so euery one of vs, must haue a comfortable feeling especially of Gods free Loue, that is the liuing spring of his gracious presence, of that singular presence wherewith hee honoured the Virgins wombe,
The sum of all is, As the blessed Virgae, so every one of us, must have a comfortable feeling especially of God's free Love, that is the living spring of his gracious presence, of that singular presence wherewith he honoured the Virgins womb,
Thou onely art our God, and therefore we praise thee, and let vs euer set thee before vs, that dost vouchsafe to come so neare vnto vs, that our heart may be glad,
Thou only art our God, and Therefore we praise thee, and let us ever Set thee before us, that dost vouchsafe to come so near unto us, that our heart may be glad,
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and our tongue reioyce in thee, so long as we liue here, and when we depart hence, our flesh also will rest in hope, till wee come both body and soule into thy presence, where is the fulnesse of Ioy,
and our tongue rejoice in thee, so long as we live Here, and when we depart hence, our Flesh also will rest in hope, till we come both body and soul into thy presence, where is the fullness of Joy,
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Christ out of his owne foreknowledge, and out of the Prophet Zachary, gaue the Disciples to vnderstand, that no sooner should himselfe their Captaine fall into the enemies hands,
christ out of his own foreknowledge, and out of the Prophet Zachary, gave the Disciples to understand, that no sooner should himself their Captain fallen into the enemies hands,
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St. Peter with the rest, though more forward than the rest, answered, that they would bee so farre from flying in his danger, that they would spend their liues in his iust defence.
Saint Peter with the rest, though more forward than the rest, answered, that they would be so Far from flying in his danger, that they would spend their lives in his just defence.
Christ taketh them in the very beginning of it, and from it taketh an occasion first to reproue, Vers. 40. then to aduise them, Vers. 41. Hee reproueth them for their present defect, What? could yee not watch with mee one houre? and aduiseth them to preuent a future reuolt, Watch and pray that ye enter not into temptation, &c.
christ Takes them in the very beginning of it, and from it Takes an occasion First to reprove, Vers. 40. then to advise them, Vers. 41. He Reproveth them for their present defect, What? could ye not watch with me one hour? and adviseth them to prevent a future revolt, Watch and pray that you enter not into temptation, etc.
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More distinctly, in the reproofe wee must note the matter, and the manner; the matter is the Disciples drowsinesse, they did not Watch, that is amplified by the circumstance of time and of persons; of time, they held not out for the space of one houre. And of persons, the persons of Disciples, and the person of Christ;
More distinctly, in the reproof we must note the matter, and the manner; the matter is the Disciples drowsiness, they did not Watch, that is amplified by the circumstance of time and of Persons; of time, they held not out for the Molle of one hour. And of Persons, the Persons of Disciples, and the person of christ;
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as he disliked what was past, so would he haue them better prouided against that which is to come: you may perceiue it in his aduise, which is respectiue to their disease;
as he disliked what was passed, so would he have them better provided against that which is to come: you may perceive it in his advise, which is respective to their disease;
they presumed much, but could doe little, Christ biddeth them therefore bee more carefull and lesse confident; more carefull, Watch, lesse confident, Pray: do the vttermost of your endeauour,
they presumed much, but could do little, christ bids them Therefore be more careful and less confident; more careful, Watch, less confident, Pray: do the uttermost of your endeavour,
But if they be carefull, why may they not be confident? there is good reason, their helpe standeth not in themselues, The Spirit indeed is willing, but their flesh is weake:
But if they be careful, why may they not be confident? there is good reason, their help Stands not in themselves, The Spirit indeed is willing, but their Flesh is weak:
adde hereunto that they had newly supped, and had heard the dolefull sermon of Christs departure, all which serue to increase the heauinesse as of their mindes, so of their bodies.
add hereunto that they had newly supped, and had herd the doleful sermon of Christ departure, all which serve to increase the heaviness as of their minds, so of their bodies.
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the Scripture condemneth all three, the apparrell, Exod. 34. the fare, Esay 22. both apparrell and fare in Ioel, and in Ionas the couch is added to them, Amos 6. We must then note, that euery thing hath his appointed time, Eccles. 3. and it is not a sinne to be drowsie, for nature requireth refreshing;
the Scripture Condemneth all three, the apparel, Exod 34. the fare, Isaiah 22. both apparel and fare in Joel, and in Ionas the couch is added to them, Amos 6. We must then note, that every thing hath his appointed time, Eccles. 3. and it is not a sin to be drowsy, for nature requires refreshing;
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but to bee drowsie at an vnseasonable time, when grace doth not ouerrule nature, and the body is not made seruiceable to the soule, willing to do her duety to God, this is a sinnefull drowsinesse.
but to be drowsy At an unseasonable time, when grace does not overrule nature, and the body is not made serviceable to the soul, willing to do her duty to God, this is a sinful drowsiness.
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but howsoeuer wee vnderstand NONLATINALPHABET, it is out of all question, that the Disciples drowsinesse ouertooke them the very first houre, which addeth much to the aggrauating of their fault.
but howsoever we understand, it is out of all question, that the Disciples drowsiness overtook them the very First hour, which adds much to the aggravating of their fault.
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for the Text doth amplifie their sinne by two circumstances, first of the time, then of the persons; the time the space of one houre. When God requireth that our bodies should attend our soules,
for the Text does amplify their sin by two Circumstances, First of the time, then of the Persons; the time the Molle of one hour. When God requires that our bodies should attend our Souls,
so long as therein hee is pleased to employ vs. But if he limit the time within the strength of our fraile nature, what excuse haue we if we faile in our duety? the time required of the Apostles was but an houre,
so long as therein he is pleased to employ us But if he limit the time within the strength of our frail nature, what excuse have we if we fail in our duty? the time required of the Apostles was but an hour,
and the other cannot watch so short a time? But why seeke I so farre? the Apostles are condemned by their very enemies, Vt iugulent homines surgunt de nocte latrones, Vt teipsum serues non expergisceris? the high Priests sate vp all this night in consultation, Iudas and their seruants were busie all night about the execution of their wicked designes,
and the other cannot watch so short a time? But why seek I so Far? the Apostles Are condemned by their very enemies, Vt jugulent homines Surgunt de nocte Latrones, Vt teipsum serues non expergisceris? the high Priests sat up all this night in consultation, Iudas and their Servants were busy all night about the execution of their wicked designs,
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now happily NONLATINALPHABET is an Hebraisme, and is put for NONLATINALPHABET, as NONLATINALPHABET elsewhere, so that it noteth not onely the space of an houre,
now happily is an Hebraism, and is put for, as elsewhere, so that it notes not only the Molle of an hour,
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all the Apostles were drowsie, but Christ singled out three, Peter, Iames, and Iohn, to accompany him vnto that place in the Garden in which himselfe chose to pray:
all the Apostles were drowsy, but christ singled out three, Peter, James, and John, to accompany him unto that place in the Garden in which himself chosen to pray:
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St. Peter, Mat. 16.33. Though all the world be offended with thee, yet will not I be offended. Iames and Iohn, Matth. 20.22. Wee 〈 ◊ 〉 drinke of the Cup whereof thou shalt drinke, and bee baptized with the Baptisme wherewith thou shalt be baptised.
Saint Peter, Mathew 16.33. Though all the world be offended with thee, yet will not I be offended. James and John, Matthew 20.22. we 〈 ◊ 〉 drink of the Cup whereof thou shalt drink, and be baptised with the Baptism wherewith thou shalt be baptised.
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though there was so much reason why they should, yet did not these Apostles Watch: nothing is remarkeable in their persons, that makes not their drowsinesse more inexcusable.
though there was so much reason why they should, yet did not these Apostles Watch: nothing is remarkable in their Persons, that makes not their drowsiness more inexcusable.
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And if their sinne bee amplified by their owne persons, how much more by the person of Christ? it was a fault not to watch in danger, a greater fault not to watch the space of one houre, especially seeing they were Apostles, such Apostles;
And if their sin be amplified by their own Persons, how much more by the person of christ? it was a fault not to watch in danger, a greater fault not to watch the Molle of one hour, especially seeing they were Apostles, such Apostles;
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but hee was their Captaine, their Master, and what a shame for a Seruant to sleepe when his Master waketh? and when his Master watcheth to shew himselfe drowsie? And yet this commeth not home enough;
but he was their Captain, their Master, and what a shame for a Servant to sleep when his Master waketh? and when his Master watches to show himself drowsy? And yet this comes not home enough;
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It is a generall rule of Piety, that we should weepe with them that weepe, how much more should we be affected with the like passion if any one bee distressed for vs? It was a strange stupidity in Ionas, when God pursued him with a tempest, to get vnder hatches,
It is a general Rule of Piety, that we should weep with them that weep, how much more should we be affected with the like passion if any one be distressed for us? It was a strange stupidity in Ionas, when God pursued him with a tempest, to get under Hates,
and there sleepe securely, while the poore Mariners toyled out their bodies in rowing, and brake their hearts in praying to their gods to free them from the tempest:
and there sleep securely, while the poor Mariners toiled out their bodies in rowing, and brake their hearts in praying to their God's to free them from the tempest:
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how much more stupid are these Apostles, who lay them downe to rest, when God was reaching vnto Christ that Cup of vengeance whereof wee all should haue drunke for our sinne, had not Christ eased vs of that bitter draught? the preparation for that potion which should haue bin our porion, kept Christ waking and praying;
how much more stupid Are these Apostles, who lay them down to rest, when God was reaching unto christ that Cup of vengeance whereof we all should have drunk for our sin, had not christ eased us of that bitter draught? the preparation for that potion which should have been our porion, kept christ waking and praying;
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While he is thus affected and afflicted for vs, the Apostles are at rest, as if these things did nothing concerne them, which their sinnes no lesse than the sinnes of others poured vpon Christ.
While he is thus affected and afflicted for us, the Apostles Are At rest, as if these things did nothing concern them, which their Sins no less than the Sins of Others poured upon christ.
It might haue been some ease to Christ if hee had seene them compassionately deuout; certainly their senselesnesse added not a little to the bitternesse of his paine;
It might have been Some ease to christ if he had seen them compassionately devout; Certainly their senselessness added not a little to the bitterness of his pain;
but wherein is implied that the Apostles answered not that resolution which they pretended, yea that they came so short that Christ could not but wonder at their drowsinesse.
but wherein is implied that the Apostles answered not that resolution which they pretended, yea that they Come so short that christ could not but wonder At their drowsiness.
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Both these are implied in NONLATINALPHABET, What? is all your boasting come to this? is this the courage that you would shew in my defence? did you conceiue so well of your selues,
Both these Are implied in, What? is all your boasting come to this? is this the courage that you would show in my defence? did you conceive so well of your selves,
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The most of vs are but babes in Christ, and our iudgement erreth in nothing more than in taking an estimate of our ability, wherein we come so short of performing what we promise to our selues, that as we may blush,
The most of us Are but babes in christ, and our judgement erreth in nothing more than in taking an estimate of our ability, wherein we come so short of performing what we promise to our selves, that as we may blush,
the displaying of that is a second branch of Christs reproofe, NONLATINALPHABET, Could ye not? Your strength is very small, you are much weaker than you suppose, you thought not of it before, you haue now giuen plaine proofe of it, your drowsinesse represents it plainly before your eyes, it telleth you how little you are able to performe. But we must not mistake;
the displaying of that is a second branch of Christ reproof,, Could you not? Your strength is very small, you Are much Weaker than you suppose, you Thought not of it before, you have now given plain proof of it, your drowsiness represents it plainly before your eyes, it Telleth you how little you Are able to perform. But we must not mistake;
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And indeed drowsinesse were not a sinne, were it not a mixt action, wherein our willing eelding to our affections which we should represse, makes vs to bee guilty,
And indeed drowsiness were not a sin, were it not a mixed actium, wherein our willing eelding to our affections which we should repress, makes us to be guilty,
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and this Christ meaneth when he deliuereth his checke with an interrogation, Could you not? as if he should say, you cannot well excuse your drowsinesse.
and this christ means when he Delivereth his check with an interrogation, Could you not? as if he should say, you cannot well excuse your drowsiness.
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the best voweth more than he performeth, and in the presence of Christ discouereth his weaknesse, let the time be neuer so short appointed for our deuotion, our eares grow quickly heauie when they should heare God in his Word,
the best Voweth more than he Performeth, and in the presence of christ Discovereth his weakness, let the time be never so short appointed for our devotion, our ears grow quickly heavy when they should hear God in his Word,
And what wonder if we watch so little out of the Church, if wee sleepe so much in it? Wee must therefore euery man take vnto himselfe this reproofe which Christ directeth vnto the Apostles,
And what wonder if we watch so little out of the Church, if we sleep so much in it? we must Therefore every man take unto himself this reproof which christ directeth unto the Apostles,
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they are two, first Aperit oculos, then Ministrat alas, he rowseth them out of their sleepe and furnisheth them with helpe against their danger: First, hee doth rowse them.
they Are two, First Aperitif Eyes, then Ministrate alas, he rouseth them out of their sleep and furnisheth them with help against their danger: First, he does rouse them.
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The Syriac speaketh fully, Euigilate, and indeed they were asleepe, therefore they were to be awakened before they could watch, to shake off their drowsinesse before they could take heed.
The Syriac speaks Fully, Vigilate, and indeed they were asleep, Therefore they were to be awakened before they could watch, to shake off their drowsiness before they could take heed.
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Watching then is compounded of two things, of waking and heeding; waking is solutio sensuum, the keeping open of the passage, whereby sense may be informed of his proper obiect.
Watching then is compounded of two things, of waking and heeding; waking is Solution sensuum, the keeping open of the passage, whereby sense may be informed of his proper Object.
but Sathan before had entred into Iudas (saith St. Iohn) and when he came, Now commeth the Prince of this world (saith Christ) and in St. Luke he telleth St. Peter, that Sathan had desired to winnow not only him, but all the Apostles euen as wheate.
but Sathan before had entered into Iudas (Says Saint John) and when he Come, Now comes the Prince of this world (Says christ) and in Saint Lycia he Telleth Saint Peter, that Sathan had desired to winnow not only him, but all the Apostles even as wheat.
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how much more if we see what may be discerned by the soule? such a sight will make vs but like Elizeus his man, who when he saw the Armie of the Aramites, cried,
how much more if we see what may be discerned by the soul? such a sighed will make us but like Elisha his man, who when he saw the Army of the Aramites, cried,
And indeed to the eyes of our care, that is, our Watching, wee must adde the wings of our hope, that is, our Praying; our eies must still bee fixt vpon the Lord, who can plucke our feete out of the snares, Psal. 25. When we ioyne these eyes and wings together, wee shall experience that in the Prouerbes true, In vaine is the net spread before the eyes of euery thing that hath a wing.
And indeed to the eyes of our care, that is, our Watching, we must add the wings of our hope, that is, our Praying; our eyes must still be fixed upon the Lord, who can pluck our feet out of the snares, Psalm 25. When we join these eyes and wings together, we shall experience that in the Proverbs true, In vain is the net spread before the eyes of every thing that hath a wing.
but when hee addes Pray, hee sheweth in whom our strength is placed, euen in God, the keeper of Israel, which neither slumbereth nor sleepeth, Psal. 121. To pray then, is to acknowledge, that we must needs be swallowed vp of danger corporall and spirituall,
but when he adds Pray, he shows in whom our strength is placed, even in God, the keeper of Israel, which neither Slumbereth nor Sleepeth, Psalm 121. To pray then, is to acknowledge, that we must needs be swallowed up of danger corporal and spiritual,
for except the Lord keepe the Citie, the watchman waketh but in vaine, Psal. 127.1. our owne vigilancie is commendable, if we make of it a right vse, and the vse is, to make vs runne to God.
for except the Lord keep the city, the watchman waketh but in vain, Psalm 127.1. our own vigilancy is commendable, if we make of it a right use, and the use is, to make us run to God.
dreaming that they are secure they begge no helpe, what wonder if then they become a prey? let vs begin then with Watching, and thence proceed to Praying. This Method is most behoouefull,
dreaming that they Are secure they beg no help, what wonder if then they become a prey? let us begin then with Watching, and thence proceed to Praying. This Method is most behooveful,
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In a word, Praying and Watching both must be vsed, but Praying is the casting off of our eies from our selues, that we be not proud of our owne care whereby wee descry our enemies:
In a word, Praying and Watching both must be used, but Praying is the casting off of our eyes from our selves, that we be not proud of our own care whereby we descry our enemies:
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so that though we begin below, considering our enemies and our selues, yet must wee end aboue, entreating Gods hand to entermeddle with both. You haue heard Christs aduice.
so that though we begin below, considering our enemies and our selves, yet must we end above, entreating God's hand to intermeddle with both. You have herd Christ Advice.
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He is not contented onely to giue it, but hee sets downe also reasons that must perswade vs to entertaine it, Watch we must, lest we enter into temptation.
He is not contented only to give it, but he sets down also Reasons that must persuade us to entertain it, Watch we must, lest we enter into temptation.
Christs saying, Lest yee enter into temptation, giueth them to vnderstand whose danger it is, willing them, that though they were not moued with his case,
Christ saying, Lest ye enter into temptation, gives them to understand whose danger it is, willing them, that though they were not moved with his case,
God tempteth vs onely by calling vpon vs to doe our duety, though he is pleased sometimes to cloath that duetie with difficulties, to see if we loue any thing in comparison of him;
God tempts us only by calling upon us to do our duty, though he is pleased sometime to cloth that duty with difficulties, to see if we love any thing in comparison of him;
The Diuell he tempteth, endeauouring to withdraw vs from doing our dueties, and perswading vs not to hazzard our liues or our liuings by standing fast in the feare of God.
The devil he tempts, endeavouring to withdraw us from doing our duties, and persuading us not to hazard our lives or our livings by standing fast in the Fear of God.
This is the Temptation that here is meant, and this is Temptatio ad malum culpae per malum poenae, sollicitation vnto sinne by the terrours of troubles;
This is the Temptation that Here is meant, and this is Temptatio ad malum Culpae per malum Poenae, solicitation unto sin by the terrors of Troubles;
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Now then when Christ bids them watch, lest they should enter into temptation, he biddeth them haue an eie as well to Sathan as to Iudas; for now both were tempters,
Now then when christ bids them watch, lest they should enter into temptation, he bids them have an eye as well to Sathan as to Iudas; for now both were tempters,
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But the Fathers Greeke and Latine obserue precisely the phrase of entering into temptation; it is not our care that can put off temptations, the Diuell is a Hunter,
But the Father's Greek and Latin observe precisely the phrase of entering into temptation; it is not our care that can put off temptations, the devil is a Hunter,
In this very storie that wee haue in hand our Sauiour Christ prayeth more than once, Father, if it be possible let this Cup passe, giuing a secret checke vnto the Apostles pride, who so rashly offered themselues vnto death, which Christ so earnestly did deprecate.
In this very story that we have in hand our Saviour christ Prayeth more than once, Father, if it be possible let this Cup pass, giving a secret check unto the Apostles pride, who so rashly offered themselves unto death, which christ so earnestly did deprecate.
I will not trouble you with the diuers sense that is put vpon these words, the best and the most agree that these two words note the two parts of a regenerate man, the spirit noting the New,
I will not trouble you with the diverse sense that is put upon these words, the best and the most agree that these two words note the two parts of a regenerate man, the Spirit noting the New,
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and so this passage agreeth with the like, Rom. 7. the phrases themselues doe giue vs to vnderstand, that our willingnesse to serue God is not from Nature,
and so this passage agreeth with the like, Rom. 7. the phrases themselves do give us to understand, that our willingness to serve God is not from Nature,
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therefore St. Hierome saith well, Quantum de ardore mentis confidimus, tantum de fragilitate carnis metuamus, we must not suppose we can doe all we would,
Therefore Saint Jerome Says well, Quantum de ardore mentis confidimus, Tantum de fragilitate carnis metuamus, we must not suppose we can do all we would,
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As for the weaknesse of the flesh, it must be vnderstood with a restraint ad bonum; for to resist it is strong enough, strong enough to resist the spirit, but weake to resist temptation.
As for the weakness of the Flesh, it must be understood with a restraint ad bonum; for to resist it is strong enough, strong enough to resist the Spirit, but weak to resist temptation.
the best men if they be buffeted with the messenger of Sathan (as Saint Paul was) their best remedy is that which Saint Paul vsed, Prayer vnto God, whose Grace onely can be sufficient for vs, 2. Cor. 12. •. and whose strength is made perfect in our weaknesse.
the best men if they be buffeted with the Messenger of Sathan (as Saint Paul was) their best remedy is that which Saint Paul used, Prayer unto God, whose Grace only can be sufficient for us, 2. Cor. 12. •. and whose strength is made perfect in our weakness.
If this lesson be necessary for those that haue some inward alacrity, how much more for them that are altogether drowsie? if the best must pray in conscience of their infirmity,
If this Lesson be necessary for those that have Some inward alacrity, how much more for them that Are altogether drowsy? if the best must pray in conscience of their infirmity,
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how feruent in prayer should they be, that feele not in themselues that forwardnesse of grace? how earnestly should they pray, O God make speed to saue vs, O Lord make haste to helpe vs? I conclude all.
how fervent in prayer should they be, that feel not in themselves that forwardness of grace? how earnestly should they pray, Oh God make speed to save us, Oh Lord make haste to help us? I conclude all.
This whole Text is a lesson of modesty, and calleth vpon vs to worke out our saluation in feare and trembling, seeing it is God that worketh in vs both to will and to doe;
This Whole Text is a Lesson of modesty, and calls upon us to work out our salvation in Fear and trembling, seeing it is God that works in us both to will and to do;
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the Tempter will euer set on vs, therefore let vs neuer cease to Watch. But the more wee finde out our danger by Watching, the more let vs flye to God in Praying, that the same God which hath giuen vs a willing spirit, may also giue vs obedient flesh, that both may hold out in the day of Temptation;
the Tempter will ever Set on us, Therefore let us never cease to Watch. But the more we find out our danger by Watching, the more let us fly to God in Praying, that the same God which hath given us a willing Spirit, may also give us obedient Flesh, that both may hold out in the day of Temptation;
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The first may bee called Propassio, and the second Passio; there went a Crosse before the Crosse, a fore-Crosse before the after-Crosse, a rationall before the sensitiue:
The First may be called Propassio, and the second Passio; there went a Cross before the Cross, a fore-Crosse before the after-Crosse, a rational before the sensitive:
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The whole Tract is conceiued in forme of a prayer, and indeed it is an Offertory prayer; Christ by prayer sets the stampe of a sacrifice vpon his death,
The Whole Tract is conceived in Form of a prayer, and indeed it is an Offertory prayer; christ by prayer sets the stamp of a sacrifice upon his death,
But more distinctly, you may obserue in them two excellent points of Rhetoricke, NONLATINALPHABET and NONLATINALPHABET, a sweete insinuation in My Father; they are melting words,
But more distinctly, you may observe in them two excellent points of Rhetoric, and, a sweet insinuation in My Father; they Are melting words,
and an importunate feruency in Abba, Pater, or (as the Syriac) Father, Father, these are forcing words, the redoubling sheweth that hee meant to make his way by spirituall force,
and an importunate fervency in Abba, Pater, or (as the Syriac) Father, Father, these Are forcing words, the redoubling shows that he meant to make his Way by spiritual force,
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The Crosse is noted by two words, hac Hora, hic Calix, this Houre, this Cup, which words import the same things, onely the Houre expresseth the time, and vnderstandeth the Crosse;
The Cross is noted by two words, hac Hora, hic Calix, this Hour, this Cup, which words import the same things, only the Hour Expresses the time, and understandeth the Cross;
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And against this determinate suffering is the wish of Nature bent, it appeareth in those words, transeat, aufer; the Cup hasteneth to me, Let it passe by: or if that be not to be hoped,
And against this determinate suffering is the wish of Nature bent, it appears in those words, Transit, aufer; the Cup hasteneth to me, Let it pass by: or if that be not to be hoped,
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So that Possible and Impossible must be vnderstood in respect of Gods will, and therefore doth St. Luke in stead of If it be possible, put in If thou wilt; so that Christ doth not desire to speed if there be any impediment from Gods will.
So that Possible and Impossible must be understood in respect of God's will, and Therefore does Saint Lycia in stead of If it be possible, put in If thou wilt; so that christ does not desire to speed if there be any impediment from God's will.
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wee may not presse our desires without this restraint, If God will: but wee must surrender our selues wholly vnto Gods will, without any limitation from our owne will.
we may not press our Desires without this restraint, If God will: but we must surrender our selves wholly unto God's will, without any limitation from our own will.
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I pray God I may doe it effectually also, that we may so heare as to learne, learne to follow those steps which Christ hath trod out before vs. Let vs come then to them, and begin at the Circumstances, whereof the first is when Christ prayed;
I pray God I may do it effectually also, that we may so hear as to Learn, Learn to follow those steps which christ hath trod out before us Let us come then to them, and begin At the circumstances, whereof the First is when christ prayed;
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yet may it not be omitted. We must obserue that Christ prayed before he suffered; and why? it was the accomplishment of a Ceremony and a Prophesie. A Ceremony;
yet may it not be omitted. We must observe that christ prayed before he suffered; and why? it was the accomplishment of a Ceremony and a Prophesy. A Ceremony;
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Why so? such a preparation did fore-arme him against his Passion, and he vndauntedly tooke downe the draught after he had sowred his mouth with this foretaste of the Cup;
Why so? such a preparation did forearm him against his Passion, and he undauntedly took down the draught After he had soured his Mouth with this foretaste of the Cup;
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neyther doe we finde after this, hee being taken by the Iewes, crucified by the Gentiles, that (till immediately before he gaue vp the ghost) hee shewed any signes of a perplexed man.
neither do we find After this, he being taken by the Iewes, Crucified by the Gentiles, that (till immediately before he gave up the ghost) he showed any Signs of a perplexed man.
nor afflicteth his soule with spirituall sorrow, how should he beare hunger, thirst, nakednesse, tortors, anguish, &c. when God leaueth him to the will of his Enemies? Euils feelingly premeditated doe lesse molest;
nor afflicts his soul with spiritual sorrow, how should he bear hunger, thirst, nakedness, tortors, anguish, etc. when God Leaveth him to the will of his Enemies? Evils feelingly premeditated do less molest;
As he prayed timely, so he prayed priuately in a retired place of the Garden of Gethsemane, the place was a Garden, that Garden was Gethsemane, and in Gethsemane he chose out a retired place; euery one of these hath something remarkable in it. The place was a Garden;
As he prayed timely, so he prayed privately in a retired place of the Garden of Gethsemane, the place was a Garden, that Garden was Gethsemane, and in Gethsemane he chosen out a retired place; every one of these hath something remarkable in it. The place was a Garden;
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Behold an excellent Embleme of our Sauiour Christ, who is the true Oliue spoken of by Zacharie, cap. 4. by St. Paul, Rom. 11. and he hath his name from Oyle.
Behold an excellent Emblem of our Saviour christ, who is the true Olive spoken of by Zacharias, cap. 4. by Saint Paul, Rom. 11. and he hath his name from Oil.
Yea, and what was his Crosse, but the Oliue presse of Gethsemane, that so strained him the true Oliue, that his name became Oleum effusum? Cant. 1. and the drops of Oyle that streamed from Christ haue anael'd many millions of men made Christians.
Yea, and what was his Cross, but the Olive press of Gethsemane, that so strained him the true Olive, that his name became Oleum effusum? Cant 1. and the drops of Oil that streamed from christ have anaeled many millions of men made Christians.
the teares of the eyes, the sobs of our tongues, the beating of our breasts, the interruptions of our affections, the prostration of our persons, the villifying of our selues, expostulations with God,
the tears of the eyes, the sobs of our tongues, the beating of our breasts, the interruptions of our affections, the prostration of our Persons, the vilifying of our selves, expostulations with God,
The last thing that I will note vpon this Cricumstance is, that Christus separatus est in oratione, qui separatus est in passione, Christ associated none with him in this offertory Prayer more than he did in his propitiatory Sacrifice, or Suffering vpon the Crosse:
The last thing that I will note upon this Cricumstance is, that Christus separatus est in oration, qui separatus est in passion, christ associated none with him in this offertory Prayer more than he did in his propitiatory Sacrifice, or Suffering upon the Cross:
he bids the Disciples pray for themselues, he neuer bids them pray for him; the glory of the Redemption is so wholly his, that hee suffered none to haue the least share therein with him.
he bids the Disciples pray for themselves, he never bids them pray for him; the glory of the Redemption is so wholly his, that he suffered none to have the least share therein with him.
Iewes and Gentiles, wicked men and Angels had a hand in it, but it was but a secondarie hand, the primarie was Gods, they did no more than was determined by him.
Iewes and Gentiles, wicked men and Angels had a hand in it, but it was but a secondary hand, the primary was God's, they did no more than was determined by him.
therefore out of his Fatherly affection did he prouide this recouerie of his lost childe, he prouided that his only begotten Sonne should dye, that his adopted sonnes might liue.
Therefore out of his Fatherly affection did he provide this recovery of his lost child, he provided that his only begotten Son should die, that his adopted Sons might live.
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But our Afflictions haue this proper name of the Crosse, and when wee enquire after the Authour of them, we must behold God in the person of a Father, with this title must we sweeten his sowre prouidence.
But our Afflictions have this proper name of the Cross, and when we inquire After the Author of them, we must behold God in the person of a Father, with this title must we sweeten his sour providence.
Doth God chastise vs himselfe? as what childe is there whom the Father chastiseth not? and by chastisement shewes that hee taketh him not for a bastard,
Does God chastise us himself? as what child is there whom the Father Chastiseth not? and by chastisement shows that he Takes him not for a bastard,
he couenanted so with Dauid in the Old Testament, and in the New Testament he warranteth as much by S. Paul. Wherefore whensoeuer wee pray against the Crosse, let vs not forget to pray vnto God as our Father.
he covenanted so with David in the Old Testament, and in the New Testament he warrants as much by S. Paul. Wherefore whensoever we pray against the Cross, let us not forget to pray unto God as our Father.
all agree that he was humble, very humble, Humilitatem mentis habitu carnis ostendit, the posture of his body made sensible the lowlinesse of his soule.
all agree that he was humble, very humble, Humilitatem mentis habitu carnis ostendit, the posture of his body made sensible the lowliness of his soul.
The distance betweene the Creatour and the Creature is so great, that it may well beseeme the most glorious Angell in Heauen to fall downe low before his footestoole:
The distance between the Creator and the Creature is so great, that it may well beseem the most glorious Angel in Heaven to fallen down low before his footstool:
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And if the distance of a Creature from his Creatour call for such behauiour, what behauiour must a sinner vse when he appeareth before his iudge? what humiliation of Body must true contrition of heart expresse? must we not shew that we are vnworthy to looke to Heauen? most worthy to bee reputed no better than vilenesse? The Sonne of God in the forme of Man had but sinne imputed, and yet we see here how thereupon he is humbled,
And if the distance of a Creature from his Creator call for such behaviour, what behaviour must a sinner use when he appears before his judge? what humiliation of Body must true contrition of heart express? must we not show that we Are unworthy to look to Heaven? most worthy to be reputed no better than vileness? The Son of God in the Form of Man had but sin imputed, and yet we see Here how thereupon he is humbled,
But I told you, that we were therin distinctly to obserue NONLATINALPHABET and NONLATINALPHABET; NONLATINALPHABET in my Father: so St. Matthew deliuereth Christs words;
But I told you, that we were therein distinctly to observe and; in my Father: so Saint Matthew Delivereth Christ words;
Esay goeth farther, cap. 59. Can a woman forget her sucking childe, that shee should not haue compassion on the sonne of her wombe? yea she may forget,
Isaiah Goes farther, cap. 59. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea she may forget,
how much more shall your heauenly Father giue good gifts to them that aske him? Mat. 7. So then where there is a Father, there are bowels on earth commonly, in heauen vndoubtedly.
how much more shall your heavenly Father give good Gifts to them that ask him? Mathew 7. So then where there is a Father, there Are bowels on earth commonly, in heaven undoubtedly.
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What then St. Ambrose spake of the like words vttered by Isaac to his father Abraham, when Abraham went about to sacrifice Isaac (a liuely type of this entercourse betweene God and Christ in the matter of the Crosse) may I well apply to this compellation of God, Pulsatur pietatis vocabulis, these bee words that will try his bowels whether they be tender or no;
What then Saint Ambrose spoke of the like words uttered by Isaac to his father Abraham, when Abraham went about to sacrifice Isaac (a lively type of this intercourse between God and christ in the matter of the Cross) may I well apply to this compellation of God, Pulsatur pietatis vocabulis, these be words that will try his bowels whither they be tender or no;
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than for a childe by mentioning the word Father, to put him in minde that he was the author of his life? for can he be so hard hearted as to further the abolishing thereof by death? St. Chrysostome weighing the very same words as they were vttered by Isaac, pronounceth of them, Sufficiebat hoc verbum ad lancinanda iusti viscera, Abraham could not digest the words,
than for a child by mentioning the word Father, to put him in mind that he was the author of his life? for can he be so hard hearted as to further the abolishing thereof by death? Saint Chrysostom weighing the very same words as they were uttered by Isaac, pronounceth of them, Sufficiebat hoc verbum ad lancinanda Justi viscera, Abraham could not digest the words,
And yet here you must obserue, that as Isaacs My Father remoued not Abraham from his faithfull obedience, no more did Christs My Father alter Gods determinate course for the redemption of man;
And yet Here you must observe, that as Isaacs My Father removed not Abraham from his faithful Obedience, no more did Christ My Father altar God's determinate course for the redemption of man;
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The Greeke expresseth the language of the Iew, and the language of the Gentile, to signifie that God by Christs Crosse, was to become the Father as well of the Gentile as of the Iew.
The Greek Expresses the language of the Iew, and the language of the Gentile, to signify that God by Christ Cross, was to become the Father as well of the Gentile as of the Iew.
while Christ was in his Agonie (saith St. Luke) he prayed NONLATINALPHABET, more earnestly. St. Paul, Hebr. 5. tels vs, that Christ offered vp prayers and supplications, with strong crying and teares,
while christ was in his Agony (Says Saint Lycia) he prayed, more earnestly. Saint Paul, Hebrew 5. tells us, that christ offered up Prayers and supplications, with strong crying and tears,
And the passion Psalmes how full of this zeale are they, and how do they (as it were) force a way by Gods eares vnto his heart? Certainly God doth not loue cold prayers, that biddeth vs aske, seeke, knocke;
And the passion Psalms how full of this zeal Are they, and how do they (as it were) force a Way by God's ears unto his heart? Certainly God does not love cold Prayers, that bids us ask, seek, knock;
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Haec hora is an Ellipticall phrase, you may supply it out of the third of the Reuelation, where it is called NONLATINALPHABET, the Houre of temptation. And indeede the Crosse put Christ to it, it tryed him to the vttermost:
Haec hora is an Elliptical phrase, you may supply it out of the third of the Revelation, where it is called, the Hour of temptation. And indeed the Cross put christ to it, it tried him to the uttermost:
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It was a time wherein Christ was to be a patient, in that respect doth he call it His houre; and the wicked were to be agents, in that respect hee calleth it their houre: each of them were to act their parts,
It was a time wherein christ was to be a patient, in that respect does he call it His hour; and the wicked were to be agents, in that respect he calls it their hour: each of them were to act their parts,
And if it be true of all times, then specially of most remarkable times, such as was the time of Christs Passion, which being fixed neither himselfe did preuent,
And if it be true of all times, then specially of most remarkable times, such as was the time of Christ Passion, which being fixed neither himself did prevent,
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Put Houre and Crosse together, and then this word will yeeld another note, which is, that though the time of the Crosse be bitter, yet it is but short;
Put Hour and Cross together, and then this word will yield Another note, which is, that though the time of the Cross be bitter, yet it is but short;
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Here then are two words, Calix and Iste, a Cup, and this Cup. Touching the Cup, I will not trouble you with the diuers coniectures concerning the originall of this phrase, I will deliuer that which is fairely grounded on the Scripture.
Here then Are two words, Calix and Iste, a Cup, and this Cup. Touching the Cup, I will not trouble you with the diverse Conjectures Concerning the original of this phrase, I will deliver that which is fairly grounded on the Scripture.
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Touching the Quantity, the Fathers obserue two kindes of ingredients, the Principall and the Accessory. The Principall are Malum Culpae, and Malum Poenae, Sinne and Woe; the Sinne of Adam, a ranke roote, from whence haue sprung many branches, all full laden with euill fruit,
Touching the Quantity, the Father's observe two Kinds of ingredients, the Principal and the Accessory. The Principal Are Malum Culpae, and Malum Poenae, Sin and Woe; the Sin of Adam, a rank root, from whence have sprung many branches, all full laden with evil fruit,
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Of Iudas there is a passionate complaint in one of the Psalmes, where he is typed out in Achitophel, Had it beene anenemy that had done me this wrong I could haue borne it,
Of Iudas there is a passionate complaint in one of the Psalms, where he is typed out in Ahithophel, Had it been anenemy that had done me this wrong I could have born it,
It is a miserable thing to be betrayed, but most miserable to bee betrayed by a friend, a Lord by his Seruant, a Master by his Disciple, Christ by an Apostle.
It is a miserable thing to be betrayed, but most miserable to be betrayed by a friend, a Lord by his Servant, a Master by his Disciple, christ by an Apostle.
he termed all the world but dogs in comparison of them, and to seeke them whom hee compareth to lost sheepe, hee was contonted to come downe from Heauen.
he termed all the world but Dogs in comparison of them, and to seek them whom he compareth to lost sheep, he was contonted to come down from Heaven.
or if both failed, yet he found some friend to pitie him, at lest he had some refreshing of meat or sleepe, some way or other was his torture mitigated;
or if both failed, yet he found Some friend to pity him, At lest he had Some refreshing of meat or sleep, Some Way or other was his torture mitigated;
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& quomodo coarctor? and how am I grieued vntill it be past? But the Euangelists doe open his sense thereof more distinctly, they shew how it affected his head;
& quomodo Coarctor? and how am I grieved until it be past? But the Evangelists do open his sense thereof more distinctly, they show how it affected his head;
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how it affected all his soule NONLATINALPHABET, it was all ouercast with a heauinesse to death; finally how it affected his body, it made it sweat great drops of blood.
how it affected all his soul, it was all overcast with a heaviness to death; finally how it affected his body, it made it sweat great drops of blood.
Put these together, and you haue a faire commentary vpon that one word wherewith S. Luke doth expresse Christs sense, calling it NONLATINALPHABET an Agonie, or a sharpe conflict.
Put these together, and you have a fair commentary upon that one word wherewith S. Lycia does express Christ sense, calling it an Agony, or a sharp conflict.
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And by this wee must obserue in the Cup and Christs sense thereof, first that God would haue copiosam redemptionem, not onely in regard of the person suffering which was both God and Man,
And by this we must observe in the Cup and Christ sense thereof, First that God would have copiosam redemptionem, not only in regard of the person suffering which was both God and Man,
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And he would not haue it seeme strange vnto vs if we be put to a fiery tryall, seeing God was pleased so farre to exercise the patience of his owne deare Sonne;
And he would not have it seem strange unto us if we be put to a fiery trial, seeing God was pleased so Far to exercise the patience of his own deer Son;
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Secondly in the liuelinesse of Christs sense wee are taught quanti steterit salus nostra, with how great heauinesse and horror Christ vndertooke and went through the redemption of our soules;
Secondly in the liveliness of Christ sense we Are taught quanti steterit salus nostra, with how great heaviness and horror christ undertook and went through the redemption of our Souls;
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yea wee must learne of Christs sorrow to sorrow our selues for our selues, and by his heauinesse how to bee heauie when we haue offended God. But enough of the Crosse.
yea we must Learn of Christ sorrow to sorrow our selves for our selves, and by his heaviness how to be heavy when we have offended God. But enough of the Cross.
Christ doth not denie that this is iust, therefore let it goe on, but yet transeat, let it goe besides me, let not me be the partie on whom it seizeth.
christ does not deny that this is just, Therefore let it go on, but yet Transit, let it go beside me, let not me be the party on whom it seizes.
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for they are right arming Thunderbolts, as the Wiseman calleth them. Therefore Christ addeth a second word aufer; though of themselues they would seize on me,
for they Are right arming Thunderbolts, as the Wiseman calls them. Therefore christ adds a second word aufer; though of themselves they would seize on me,
but this principle should be more liuing in the Sonnes of men who know that God made not death, and that it is the wages of sinne; because it is vnnaturall,
but this principle should be more living in the Sons of men who know that God made not death, and that it is the wages of sin; Because it is unnatural,
yet it pleased God that hee should permit euery power of his soule to doe and suffer what was naturall vnto it, and thereby declare vnto the world that he was a true Man. Yea St. Ambrose and St. Bernard obserue, that it was much more glorious for Christ to doe so,
yet it pleased God that he should permit every power of his soul to do and suffer what was natural unto it, and thereby declare unto the world that he was a true Man. Yea Saint Ambrose and Saint Bernard observe, that it was much more glorious for christ to do so,
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therefore shall you reade in the Gospell, that Christ troubled himselfe when he groaned in spirit, Iohn 11. But as for our affections, they out-step our discretion,
Therefore shall you read in the Gospel, that christ troubled himself when he groaned in Spirit, John 11. But as for our affections, they outstep our discretion,
Therefore our affections and Christs are fitly resembled to two Vials of cleane water, whereof the one hath a muddy residence, the other hath no residence at all:
Therefore our affections and Christ Are fitly resembled to two Vials of clean water, whereof the one hath a muddy residence, the other hath no residence At all:
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Out of all that you haue heard putting the condition to the desire, you may gather, that the Voyce of Nature is but Veleitas, a Wish, though a reasonable Wish;
Out of all that you have herd putting the condition to the desire, you may gather, that the Voice of Nature is but Veleitas, a Wish, though a reasonable Wish;
yet seeing they doe absolutely free Christ from sinne, they may not in charity be thought to detract any thing from the reasonable aduisednesse of Christ in speaking these words;
yet seeing they do absolutely free christ from sin, they may not in charity be Thought to detract any thing from the reasonable advisedness of christ in speaking these words;
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Iohn 18. Shall I not drinke the Cup (saith he to S. Peter) which my Father hath giuen mee? and elsewhere, Iohn 12. Father, saue mee from this houre, yet therefore did I come;
John 18. Shall I not drink the Cup (Says he to S. Peter) which my Father hath given me? and elsewhere, John 12. Father, save me from this hour, yet Therefore did I come;
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men must imitate the Planets that go not their own motions, otherwise than they are permitted per primum mobile: so should all the motions of our soule conforme themselues to the good pleasure of God.
men must imitate the Planets that go not their own motions, otherwise than they Are permitted per primum mobile: so should all the motions of our soul conform themselves to the good pleasure of God.
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Si Filius obediuit vt faceret voluntatem Patris, quantò magis seruus? (saith St. Cyprian) it is intolerable insolencie for a seruant to be selfe-willed,
Si Filius obediuit vt faceret voluntatem Patris, quantò magis seruus? (Says Saint Cyprian) it is intolerable insolency for a servant to be self-willed,
for Christs Crosse on earth brought him to the throne of Heauen, and our afflictions are not worthy of the Glory that shall be reuealed vpon vs. But from our owne will we can expect no good, it can reach no farther than our vnderstanding, which is but blinde,
for Christ Cross on earth brought him to the throne of Heaven, and our afflictions Are not worthy of the Glory that shall be revealed upon us But from our own will we can expect no good, it can reach no farther than our understanding, which is but blind,
euen so should the children of God thinke themselues happy, that they haue a Father in Heauen that ordereth them better than they can order themselues, to whom if they submit themselues they are sure they shall not miscarry.
even so should the children of God think themselves happy, that they have a Father in Heaven that Ordereth them better than they can order themselves, to whom if they submit themselves they Are sure they shall not miscarry.
But durus est hic sermo, it is hard to worke this lesson into flesh and bloud, into the voluptuous, into the couetous, into the ambitious, into the prophane, it is hard to make any wicked man to take this bridle;
But Durus est hic sermon, it is hard to work this Lesson into Flesh and blood, into the voluptuous, into the covetous, into the ambitious, into the profane, it is hard to make any wicked man to take this bridle;
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The last note that I gaue vpon the Text, is the comparison betweene the Wish and the Will, whereof I told you the one was conditionall, the other absolute, the one is but as it were a deliberation, the other a resolution.
The last note that I gave upon the Text, is the comparison between the Wish and the Will, whereof I told you the one was conditional, the other absolute, the one is but as it were a deliberation, the other a resolution.
And Saint Chrysostome noteth herein an extraordinary instruction, Sublimem admirabilis Philosophiae virtutem docet, etiam Natur â abhorrente & renuente Deum sequendum, It is an high straine of Christian vertue that is taught vs in this patterne of Christ,
And Saint Chrysostom notes herein an extraordinary instruction, Sublimem admirabilis Philosophiae virtutem docet, etiam Nature â abhorrente & renuente God sequendum, It is an high strain of Christian virtue that is taught us in this pattern of christ,
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so farre to be masters of our naturall Affections, that will they, nil they, we will doe what God doth bid vs. St. Cyprian telleth ys that we are not onely taught by Christ What to doe,
so Far to be Masters of our natural Affections, that will they, nil they, we will do what God does bid us Saint Cyprian Telleth is that we Are not only taught by christ What to do,
we may fall, though not into a Propitiatory, yet into a Probatory suffering. It is sacriledge to affect the one, the other is common to the whole Church.
we may fallen, though not into a Propitiatory, yet into a Probatory suffering. It is sacrilege to affect the one, the other is Common to the Whole Church.
When Christ made this Prayer, an Angell from heauen comforted him, and if wee conceiue the like prayers, the Spirit of Christ will not faile to be a comforter to vs. Onely let vs ex non volito make volitum, giue the vpper hand to Grace aboue Nature,
When christ made this Prayer, an Angel from heaven comforted him, and if we conceive the like Prayers, the Spirit of christ will not fail to be a comforter to us Only let us ex non volito make Volitum, give the upper hand to Grace above Nature,
and we shall finde much ioy in affliction, which will be vnto vs the pledge of a greater ioy, which after our affliction wee shall enioy in the Kingdome of Heauen.
and we shall find much joy in affliction, which will be unto us the pledge of a greater joy, which After our affliction we shall enjoy in the Kingdom of Heaven.
IHS A SERMON PREACHED AT St. PETERS IN OXFORD Vpon EASTER DAY. 1 COR. 15.20. Christ is risen from the dead, and become the first fruits of them that slept.
IHS A SERMON PREACHED AT Saint PETER'S IN OXFORD Upon EASTER DAY. 1 COR. 15.20. christ is risen from the dead, and become the First fruits of them that slept.
ANd these words are a part of that first Hymne wherewith wee solemnize this Feast, yea they containe a good and full Commentary vpon this dayes employment.
ANd these words Are a part of that First Hymn wherewith we solemnize this Feast, yea they contain a good and full Commentary upon this days employment.
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For this day is spent in historia & Prophetia, we therein renue Christs, and foretaste our owne Resurrection; that in the Seruice, and this in the Sacrament. These two Resurrections are inseparable,
For this day is spent in History & Prophetia, we therein renew Christ, and foretaste our own Resurrection; that in the Service, and this in the Sacrament. These two Resurrections Are inseparable,
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but digest it also, verè NONLATINALPHABET, therein death gnaweth vpon this NONLATINALPHABET, this rotten mouldring house, this earthly Tabernacle of ours.
but digest it also, verè, therein death gnaweth upon this, this rotten mouldering house, this earthly Tabernacle of ours.
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and therefore the last branch of the Resurrection, is the endlesse vnion of body and soule, in beatitudine plenâ, & securâ, in qua nihil concupiscet, nihil metuet, so throughly,
and Therefore the last branch of the Resurrection, is the endless Union of body and soul, in Beatitude plenâ, & securâ, in qua nihil concupiscet, nihil metuet, so thoroughly,
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Death in sinne would not agree with Him, it will not stand with the grace of his holy vnction, much lesse of his personall vnion, he was the Holy one of God, Luke 1. yea the Holy of Holies, Dan. 9. Adde hereunto that a sinner implies a contradiction to a Mediatour,
Death in sin would not agree with Him, it will not stand with the grace of his holy unction, much less of his personal Union, he was the Holy one of God, Lycia 1. yea the Holy of Holies, Dan. 9. Add hereunto that a sinner Implies a contradiction to a Mediator,
for such a high Priest it behoued vs to haue that was holy, harmelesse, vndefiled, separate from sinners, Hebr. 7. therefore could he not dye that death.
for such a high Priest it behooved us to have that was holy, harmless, undefiled, separate from Sinners, Hebrew 7. Therefore could he not die that death.
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As he could not dye the death in sinne, no more could hee vndergoe all the death for sinne, hee could not vndergoe either part of the penall condition.
As he could not die the death in sin, no more could he undergo all the death for sin, he could not undergo either part of the penal condition.
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and to that he yeelded himselfe as an Offerer, that could not be inforced as a Sufferer: When hee had triumphed ouer principalities and powers, the fiends of Hell,
and to that he yielded himself as an Offerer, that could not be enforced as a Sufferer: When he had triumphed over principalities and Powers, the fiends of Hell,
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and shewed his murdering crucifiers by the supernaturall Earth-quake and Eclipse, how hee could rescue himselfe from death, he laid downe his life in testimony of his loue to vs,
and showed his murdering crucifiers by the supernatural Earthquake and Eclipse, how he could rescue himself from death, he laid down his life in testimony of his love to us,
This being the limitation of his death, the limitation of his Resurrection must needes be answerable, it must be restrained to the re-vnion of his body and soule, and it is no more in effect,
This being the limitation of his death, the limitation of his Resurrection must needs be answerable, it must be restrained to the reunion of his body and soul, and it is no more in Effect,
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Though the soule were seuered from the body, yet was the God-head from neither, the hypostaticall vnion persisted still, his body continued vitae sacrarium; Ambros. Rom. 1. he declared himselfe mightily to be the Sonne of God, by the Resurrection from the dead.
Though the soul were severed from the body, yet was the Godhead from neither, the hypostatical Union persisted still, his body continued vitae sacrarium; Ambos Rom. 1. he declared himself mightily to be the Son of God, by the Resurrection from the dead.
and indeed a bare assertion vttered by them that are witnesses NONLATINALPHABET, and therefore NONLATINALPHABET, were enough to warrant an Article of Faith.
and indeed a bore assertion uttered by them that Are Witnesses, and Therefore, were enough to warrant an Article of Faith.
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But the words imply a manifold proofe, and the proofe lyes in the word CHRIST. For Christ signifieth Annointed, annointed (as the Scripture speakes) with the Holy Ghost, and with power.
But the words imply a manifold proof, and the proof lies in the word CHRIST. For christ signifies Anointed, anointed (as the Scripture speaks) with the Holy Ghost, and with power.
This vnction is with grace, and that eyther gratis data, or gratum faciens, of Edification or Adoption. The grace of Edification designed Christ to a threefold office, to be a Prophet, a Priest, and a King, and euery one of these implies a proofe of his Resurrection. His Prophesie;
This unction is with grace, and that either gratis data, or gratum Faciens, of Edification or Adoption. The grace of Edification designed christ to a threefold office, to be a Prophet, a Priest, and a King, and every one of these Implies a proof of his Resurrection. His Prophesy;
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how could his Kingdome subsist without this Resurrection? when could he haue receiued the keyes of Death and of Hell? made all knees bowe to him in heauen, earth,
how could his Kingdom subsist without this Resurrection? when could he have received the keys of Death and of Hell? made all knees bow to him in heaven, earth,
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but by holy flesh, God will not suffer his Holy one to see corruption, Psal. 16. The Prince of this world came and had nothing in Christ, Iohn 14. therefore it was impossible that he should be detained of the sorrowes of death;
but by holy Flesh, God will not suffer his Holy one to see corruption, Psalm 16. The Prince of this world Come and had nothing in christ, John 14. Therefore it was impossible that he should be detained of the sorrows of death;
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for it must answer the Prophesies, Bruise the Serpents head, Gen. 3. be the death of death, Osea 13. yea by death ouercome him that had the power of death, which is the Diuell, Hebr. 2. It did so,
for it must answer the prophecies, Bruise the Serpents head, Gen. 3. be the death of death, Hosea 13. yea by death overcome him that had the power of death, which is the devil, Hebrew 2. It did so,
He doth so, in that state he walketh in the midst of the golden Candlestickes, Reuel. 1. & cap. 19. These bee things wherein his Resurrection is answerable to his first vnction.
He does so, in that state he walks in the midst of the golden Candlesticks, Revel. 1. & cap. 19. These be things wherein his Resurrection is answerable to his First unction.
For NONLATINALPHABET, was not onely NONLATINALPHABET but NONLATINALPHABET, rursum & sursum; he not onely rose againe, but rose to an heauenly life, he brought to light life and immortality, Id quod fuit in id quod non fuit surrexit,
For, was not only but, Once again & Sursum; he not only rose again, but rose to an heavenly life, he brought to Light life and immortality, Id quod fuit in id quod non fuit surrexit,
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Therefore when he did eate and drinke after he rose, and retaine the prints of the nailes wherewith hee was crucified, all this was but dispensatio, as the Fathers well obserue, it serued onely to settle the Apostles faith,
Therefore when he did eat and drink After he rose, and retain the prints of the nails wherewith he was Crucified, all this was but Dispensation, as the Father's well observe, it served only to settle the Apostles faith,
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But to conclude this point, Non magnum est credere quia Christus mortuus est (saith St. Austin) It is not hard to beleeue that Christ dyed, the Gentiles and Iewes, plotters and actors of his death, doe boastingly report it:
But to conclude this point, Non magnum est Believe quia Christus Mortuus est (Says Saint Austin) It is not hard to believe that christ died, the Gentiles and Iewes, plotters and actors of his death, do boastingly report it:
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for in generall arguments the Holy Ghost indifferently vseth all tenses, because all times are as one in God, he giueth vs to vnderstand so much in his word.
for in general Arguments the Holy Ghost indifferently uses all tenses, Because all times Are as one in God, he gives us to understand so much in his word.
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and therefore Mos Christianus obtinet (saith Bede) It is vsuall in the Christian Dialect, in acknowledgement that we beleeue the Resurrection, to call the dead, Sleepers; hence are the places of sepulture called NONLATINALPHABET, Dorters.
and Therefore Mos Christian obtinet (Says Bede) It is usual in the Christian Dialect, in acknowledgement that we believe the Resurrection, to call the dead, Sleepers; hence Are the places of sepulture called, Dorters.
take one place for many, Dan. 12. Many of those that sleepe in the dust shall awake, which words compared to the like Iohn 5. appeare to bee a description of the generall Resurrection.
take one place for many, Dan. 12. Many of those that sleep in the dust shall awake, which words compared to the like John 5. appear to be a description of the general Resurrection.
and makes the receptacle thereof, not of the soule, to bee but a temporarie habitation. The Sadducees of all ages thinke otherwise, because they would haue it so;
and makes the receptacle thereof, not of the soul, to be but a temporary habitation. The Sadducees of all ages think otherwise, Because they would have it so;
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And for the soule, it is disquieted euen with the sleepe of the body, while that rots, the soule forecasts what racks, what tortures are prepared for it,
And for the soul, it is disquieted even with the sleep of the body, while that rots, the soul forecasts what racks, what tortures Are prepared for it,
so that this word doth encourage them to dye, for who would be troubled when he is called to lay his wearied bones at rest? But as the word hath that encouragement,
so that this word does encourage them to die, for who would be troubled when he is called to lay his wearied bones At rest? But as the word hath that encouragement,
To vnderstand it, we must obserue that in the Law there were two kinds of first fruits; One generall, consisting of the first of all the Holy Lands increase, and those might bee offered at any time of the yeare;
To understand it, we must observe that in the Law there were two Kinds of First fruits; One general, consisting of the First of all the Holy Lands increase, and those might be offered At any time of the year;
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another speciall, that was restraind to certaine seasons, Easter, and Whitsontide. The first season was Easter day, for the Passouer was slain vpon Good friday, the day whereon Christ dyed;
Another special, that was restrained to certain seasons, Easter, and Whitsuntide. The First season was Easter day, for the Passover was slave upon Good friday, the day whereon christ died;
for doubtlesse Christ had it in a greater measure, and the measure that we haue, we haue it from him. First of the digintie. Vnumquodque recipitur ad modum recipientis;
for doubtless christ had it in a greater measure, and the measure that we have, we have it from him. First of the digintie. Vnumquodque recipitur ad modum recipientis;
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The capacitie may bee conceiued by his Vnction, and his Vnion: Our Mysticall vnion comes farre short of his Hypostaticall; and the vnction of him the Head, farre exceeds the droppes that distill therefrom into euery one of vs that is but a Member; when he rose his glorie was without all comparison.
The capacity may be conceived by his Unction, and his union: Our Mystical Union comes Far short of his Hypostatical; and the unction of him the Head, Far exceeds the drops that distil therefrom into every one of us that is but a Member; when he rose his glory was without all comparison.
The best of men is but a Starre, of what magnitude soeuer hee bee, but Christ is as the Sunne, at the presence whereof the glory of all starres vanisheth.
The best of men is but a Star, of what magnitude soever he be, but christ is as the Sun, At the presence whereof the glory of all Stars Vanishes.
St. Bernard so differenceth him from others, Reliqui suscitantur, solus Christus resurrexit, Well may others be raised, Christ only rose, hee only by himselfe could conquer death.
Saint Bernard so differenceth him from Others, Reliqui suscitantur, solus Christus resurrexit, Well may Others be raised, christ only rose, he only by himself could conquer death.
This is meant in the Law of First fruits, when God telleth the Israelites they shall be presented to make you accepted, and therefore as hee was the cause of his owne,
This is meant in the Law of First fruits, when God Telleth the Israelites they shall be presented to make you accepted, and Therefore as he was the cause of his own,
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for he is Primitiae faciens primitias, what himselfe hath, he makes others to enioy, and therefore Theophylact obserues well, Primitiae ad sequentes respectum habent, these first fruits haue respect to others;
for he is Primitiae Faciens primitias, what himself hath, he makes Others to enjoy, and Therefore Theophylact observes well, Primitiae ad Sequentes respectum habent, these First fruits have respect to Others;
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To open this Point a little farther: Christus is Typus victoriae, & vitae; There bee two things wherein the first fruits doe warrant vs communion with him, Victorie, and Life;
To open this Point a little farther: Christus is Typhus Victories, & vitae; There be two things wherein the First fruits do warrant us communion with him, Victory, and Life;
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Victorie ouer all ouer enemies, they shall all be subdued, no more tentations, no more foyles, no more reproches, euea when we shall fall asleepe we may lay our selues downe in peace and take our rest,
Victory over all over enemies, they shall all be subdued, no more tentations, no more foils, no more Reproaches, euea when we shall fallen asleep we may lay our selves down in peace and take our rest,
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and shall with the Saints in the Reuelation, yea in this Chapter, insult and say, O death where is thy sting? O graue where is thy victorie? Thankes bee vnto God which hath giuen vs victory through Iesus Christ our Lord.
and shall with the Saints in the Revelation, yea in this Chapter, insult and say, Oh death where is thy sting? O graven where is thy victory? Thanks be unto God which hath given us victory through Iesus christ our Lord.
so the Fathers distinguish, Resurrectio carnis Christi gratiam nobis & corporalis & spiritualis resurrectionis attribuit, it raiseth out of both sleepes, the spirituall and corporall,
so the Father's distinguish, Resurrection carnis Christ gratiam nobis & Corporeal & spiritualis resurrectionis attribuit, it Raiseth out of both sleeps, the spiritual and corporal,
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Of the first, he is Typus analogicus; of the second, exemplaris: Wee are buried with Christ in Baptisme, that as Christ dyed and rose againe from the dead,
Of the First, he is Typhus analogicus; of the second, exemplaris: we Are buried with christ in Baptism, that as christ died and rose again from the dead,
And if a man haue the Spirit of grace, Theophylact comforts him well, Ne angaris animo quod mort ali corpore cinctus sis, &c. bee not disheartned when thou lookest vpon thy house of clay, the Spirit of life that is in Iesus freeth vs from the Law as of sinne, so of death;
And if a man have the Spirit of grace, Theophylact comforts him well, Ne Angaris animo quod Murder ali corpore cinctus sis, etc. be not disheartened when thou Lookest upon thy house of clay, the Spirit of life that is in Iesus freeth us from the Law as of sin, so of death;
for if the spirit of him that raised Iesus from the dead dwell in thy mortall body, he that raised Iesus from the dead will also quicken thy mortall body, by the spirit that dwelleth in thee, Rom 8. There is one thing more noted by the first fruits;
for if the Spirit of him that raised Iesus from the dead dwell in thy Mortal body, he that raised Iesus from the dead will also quicken thy Mortal body, by the Spirit that dwells in thee, Rom 8. There is one thing more noted by the First fruits;
for therefore the Fathers tell vs, that Christs resurrection is not only Auspex, and Examplar, but also fidei iussor, yea chirographum nostrae resurrectionis, they make a faire demonstration of it, Primitiae habent cognationem cum vniuerso eo cuius sunt Primitiae, the first fruits,
for Therefore the Father's tell us, that Christ resurrection is not only Auspex, and Exemplar, but also fidei iussor, yea chirographum Nostrae resurrectionis, they make a fair demonstration of it, Primitiae habent cognationem cum vniuerso eo cuius sunt Primitiae, the First fruits,
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not onely to remember themselues whither their desires should tend, but also to testifie that this day is quodammodo imagoventuri saeculi, a representation of our blessed rising from the dead.
not only to Remember themselves whither their Desires should tend, but also to testify that this day is quodammodo imagoventuri Saeculi, a representation of our blessed rising from the dead.
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that this our vnworthinesse might the more commend his goodnesse, hee will make these quondam Iustfull eyes, itching eares, bloudy hands &c. fit to doe him seruice in the kingdome of Heauen.
that this our unworthiness might the more commend his Goodness, he will make these quondam Justful eyes, itching ears, bloody hands etc. fit to do him service in the Kingdom of Heaven.
This Text will silence it, for the remembrance of the Resurrection NONLATINALPHABET, (as Athanasius speakes) furnisheth vs with a shield to quench that fiery dart, it will make vs resolue that death is better than life,
This Text will silence it, for the remembrance of the Resurrection, (as Athanasius speaks) furnisheth us with a shield to quench that fiery dart, it will make us resolve that death is better than life,
Quare appareant nun• quoque in Ciuitate sancta, i.e. in Ecclesia Dei futurae Resurrectionis indicia, & quod gerendum est in corporibus fiat in cordibus;
Quare appareant nun• quoque in Ciuitate sancta, i.e. in Ecclesia Dei futurae Resurrectionis indicia, & quod gerendum est in corporibus fiat in cordibus;
But grace must be Paschall, transitus sine reditu, wee must so rise from sinne that we returne not like dogges to our vomit, and like swine to our wallowing in the myre.
But grace must be Paschal, transitus sine reditu, we must so rise from sin that we return not like Dogs to our vomit, and like Swine to our wallowing in the mire.
St. Bernard complained of many in his dayes, Qui sacram Domini Resurrectionem Paschae priuabant nomine, to whom it was not Transitus, but Reditus, that though they kept the Feast for a day,
Saint Bernard complained of many in his days, Qui Sacrament Domini Resurrectionem Passover priuabant nomine, to whom it was not Transitus, but Reditus, that though they kept the Feast for a day,
That it is so with the vulgar people, the Tauernes can witnesse, that are neuer better furnisht than about this time, I would they did not witnesse the like again •vs also, whose breeding should remember vs of a better course,
That it is so with the Vulgar people, the Taverns can witness, that Are never better furnished than about this time, I would they did not witness the like again •vs also, whose breeding should Remember us of a better course,
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For this is my bloud of the New Testament, which is shed for many for the remission of sinnes. Supply out of LVKE 22.19. This doe in remembrance of mee.
For this is my blood of the New Testament, which is shed for many for the remission of Sins. Supply out of LUKE 22.19. This do in remembrance of me.
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OVR Sauiour Christ being ready to dye, and by his death to redeeme his Church, the whole Church that began in Adam, and was to continue vntill the end of the World, immediately before honoured a Sacrament of either Testament;
OUR Saviour christ being ready to die, and by his death to Redeem his Church, the Whole Church that began in Adam, and was to continue until the end of the World, immediately before honoured a Sacrament of either Testament;
Wee may resolue then the Originall of the Eucharist into the Author, and the Institution. The Author is here called Iesus. Touching the Institution, we are to see, 1. When, and 2. How he did institute it. When; while they were eating. How;
we may resolve then the Original of the Eucharist into the Author, and the Institution. The Author is Here called Iesus. Touching the Institution, we Are to see, 1. When, and 2. How he did institute it. When; while they were eating. How;
The Elements were two, Bread and Wine: Christ chose these, He tooke Bread, he tooke the Cup. In opening what was done with them, the Euangelist informes vs of two workes;
The Elements were two, Bred and Wine: christ chosen these, He took Bred, he took the Cup. In opening what was done with them, the Evangelist informs us of two works;
Iesus worke is first to consecrate, and then to distribute the Elements. In the Consecration we must see, first, How Christ did it, and secondly, Why. How;
Iesus work is First to consecrate, and then to distribute the Elements. In the Consecration we must see, First, How christ did it, and secondly, Why. How;
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The body and bloud so considered, were ordained to establish a New Couenant; therefore are they in the Text called the bloud of the New Testament: this was the first end.
The body and blood so considered, were ordained to establish a New Covenant; Therefore Are they in the Text called the blood of the New Testament: this was the First end.
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I haue shewed you Iesus his Practice, which was the first mannerof instituting the Eucharist. There is a second, and that is by Precept, that precept is here but implyed;
I have showed you Iesus his Practice, which was the First mannerof instituting the Eucharist. There is a second, and that is by Precept, that precept is Here but employed;
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Doe this, the Pastors, the People, both must performe their worke, they must doe. Secondly, that which they must doe is this, they must strictly obserue the patterne that is giuen in this place.
Do this, the Pastors, the People, both must perform their work, they must do. Secondly, that which they must do is this, they must strictly observe the pattern that is given in this place.
And so haue I laid before you as many particulars as I thinke obserueable in this Text, which I will now vnfold briefly, and in their order: First, then of the Author.
And so have I laid before you as many particulars as I think observable in this Text, which I will now unfold briefly, and in their order: First, then of the Author.
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As onely God is the Author of Sacraments, so did hee institute them by the second Person, by him that is the Sauiour of the world doth hee institute the Sacraments of sauing grace: the Sacraments are his most liuely picture,
As only God is the Author of Sacraments, so did he institute them by the second Person, by him that is the Saviour of the world does he institute the Sacraments of Saving grace: the Sacraments Are his most lively picture,
therein especially stands his Kingdome in his Church, to prescribe the meanes vnto eternall Life. But how doth he do it? you shall learne that in the Institution;
therein especially Stands his Kingdom in his Church, to prescribe the means unto Eternal Life. But how does he do it? you shall Learn that in the Institution;
and that Ceremony was this, The Master of the Family after the Passeouer was eaten, distributed with solemne words concerning the deliuerance out of the Egyptian captiuity, bread and wine;
and that Ceremony was this, The Master of the Family After the Passover was eaten, distributed with solemn words Concerning the deliverance out of the Egyptian captivity, bred and wine;
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before that was done, Christ instituted the Sacrament, and so it might be while they were eating, though it were after Supper. Where out of St. Pauls addition that it was the night wherein Christ was betrayed, we may obserue, that for the terrour of the Crosse, which he fore-saw, Christ did not omit to doe any thing which concerned his office,
before that was done, christ instituted the Sacrament, and so it might be while they were eating, though it were After Supper. Where out of Saint Paul's addition that it was the night wherein christ was betrayed, we may observe, that for the terror of the Cross, which he foresaw, christ did not omit to do any thing which concerned his office,
And this teacheth vs the reason, why though Christ gaue the Sacrament to the Apostles while they were feasting, the Church commands vs to take it fasting. For their feast was sacred, the Church forbids that which is prophane;
And this Teaches us the reason, why though christ gave the Sacrament to the Apostles while they were feasting, the Church commands us to take it fasting. For their feast was sacred, the Church forbids that which is profane;
How may we then come vnprepared to ours? that the meate of our soules may the better be receiued, we must not be prepossest with the food of our bodies.
How may we then come unprepared to ours? that the meat of our Souls may the better be received, we must not be prepossessed with the food of our bodies.
Where by the way, you may learne how to answer the cauill against our Liturgie, which saith, that the Diuell entered into Iudas after his vnworthy receiuing of the Sacrament.
Where by the Way, you may Learn how to answer the cavil against our Liturgy, which Says, that the devil entered into Iudas After his unworthy receiving of the Sacrament.
Secondly, obserue on these words, While they were eating, that before the Sacrament of the Old was abolished (for it was not abolished but by the death of Christ) Christ instituted the Sacrament of the New, that because we haue alwayes so much need of grace, wee might neuer be without the meanes thereof.
Secondly, observe on these words, While they were eating, that before the Sacrament of the Old was abolished (for it was not abolished but by the death of christ) christ instituted the Sacrament of the New, that Because we have always so much need of grace, we might never be without the means thereof.
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But ours are fewer in number than were the Iewes, though they are not inferiour in power: yea they are much more commodious, though they be lesse burthenous. Our charge being easier,
But ours Are fewer in number than were the Iewes, though they Are not inferior in power: yea they Are much more commodious, though they be less burdenous. Our charge being Easier,
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and our comfort greater, our sinne is lesse excusable, and our neglect more challengeable, if we doe not practise such easie meanes, to compasse so great a benefit. Enough of the Time.
and our Comfort greater, our sin is less excusable, and our neglect more challengeable, if we do not practise such easy means, to compass so great a benefit. Enough of the Time.
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this accessory might in some cases be a principall, as appeares in the Law. Some rise higher vnto the dayes of Melchisedech, and because hee offered bread and wine,
this accessory might in Some cases be a principal, as appears in the Law. some rise higher unto the days of Melchizedek, and Because he offered bred and wine,
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I might adde a fourth Originall, that is, Manna, and the water out of the Rocke, wherewith God sustained the Israelites in the wildernesse, St. Paul calleth them spirituall meate and drinke, 1. Cor. 10.
I might add a fourth Original, that is, Manna, and the water out of the Rock, wherewith God sustained the Israelites in the Wilderness, Saint Paul calls them spiritual meat and drink, 1. Cor. 10.
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and it is the sustenance of all other sustenances, the Psalmist giueth Wheate as it were kidnies of fat, not onely alluding to the forme of the graine,
and it is the sustenance of all other sustenances, the Psalmist gives Wheat as it were kidneys of fat, not only alluding to the Form of the grain,
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be we loue-sicke or sorrow-sicke, Salomon will tell vs, that wine is the remedy. As bread and wine are the choisest of foods, so doe they comprehend entire food;
be we lovesick or sorrow-sicke, Solomon will tell us, that wine is the remedy. As bred and wine Are the Choicest of foods, so do they comprehend entire food;
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and the wine, which is moyst, as a necessary requisite vnto the concoction of the bread, that it may be chylus: for except moisture incorporate it selfe into it,
and the wine, which is moist, as a necessary requisite unto the concoction of the bred, that it may be chylus: for except moisture incorporate it self into it,
and helpe the stomach to digest it, it will hardly be prepared for the Liuer, and being prepared, for want of liquidnesse, it can hardly bee disperst through the body.
and help the stomach to digest it, it will hardly be prepared for the Liver, and being prepared, for want of liquidness, it can hardly be dispersed through the body.
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if our thoughts were not guided and stinted by the earthly. Therefore hath God vouchsafed this gracious helpe both in the Sacrifices and the Sacraments;
if our thoughts were not guided and stinted by the earthly. Therefore hath God vouchsafed this gracious help both in the Sacrifices and the Sacraments;
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This being obserued concerning the Elements what they are, we must next obserue, that they are chosen, Christ tooke the bread, and he tooke the cup, the taking of them into his sacred hands, was a reall choice of them.
This being observed Concerning the Elements what they Are, we must next observe, that they Are chosen, christ took the bred, and he took the cup, the taking of them into his sacred hands, was a real choice of them.
so in case of necessity, in stead of the Elements taken by Christ, the Church may vse Analoga, such things as are to the people in stead of bread & wine.
so in case of necessity, in stead of the Elements taken by christ, the Church may use Analogous, such things as Are to the people in stead of bred & wine.
If in case of necessity we may not be so bold, much lesse may we be as the old Heretickes were that corrupted the elements, substituting water when they might haue wine, which therefore were called Aquarij, against whom Saint Cyprian writeth.
If in case of necessity we may not be so bold, much less may we be as the old Heretics were that corrupted the elements, substituting water when they might have wine, which Therefore were called Aquarij, against whom Saint Cyprian Writeth.
& afterwards the Fathers conceited a mysterie therein, of ioyning the people vnto Christ; (which Ceremony the Church of Rome doth pertinaciously defend,
& afterwards the Father's conceited a mystery therein, of joining the people unto christ; (which Ceremony the Church of Rome does pertinaciously defend,
and of a thing indifferent, which may be vsed as it is found expedient for euery Church, they make it necessary vpon their command to be vsed by all Churches;) but I meane those that vsed onely water.
and of a thing indifferent, which may be used as it is found expedient for every Church, they make it necessary upon their command to be used by all Churches;) but I mean those that used only water.
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Therefore the Apostles giue it the name of bread, yea of a Loafe; and from the Apostles dayes, during the Primitiue Church, the Fathers obserued that course of vsing Loaues of bread.
Therefore the Apostles give it the name of bred, yea of a Loaf; and from the Apostles days, during the Primitive Church, the Father's observed that course of using Loaves of bred.
One thing more I must obserue concerning the elements, and that is, that neither of them must be embeazeled from the people, that neither of them must bee wanting;
One thing more I must observe Concerning the elements, and that is, that neither of them must be embeazeled from the people, that neither of them must be wanting;
first, Blessing, then Thanksgiuing: blessing of the Creatures, and thanksgiuing to the Creatour. Blessing is threefold, as the persons that blesse may be of three sorts:
First, Blessing, then Thanksgiving: blessing of the Creatures, and thanksgiving to the Creator. Blessing is threefold, as the Persons that bless may be of three sorts:
so the blessing is but verball; thus Isaac blessed Iacob, and Iacob the twelue Patriarchs, Gen. 27.49. so Kings, Pastors, Fathers, blesse their subiects, their people, their children, speaking the words, but reseruing the deedes for God.
so the blessing is but verbal; thus Isaac blessed Iacob, and Iacob the twelue Patriarchs, Gen. 27.49. so Kings, Pastors, Father's, bless their Subjects, their people, their children, speaking the words, but reserving the Deeds for God.
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when hee multiplied the Loaues and the Fishes, and when hee instituted the Sacraments. Christ not onely blessed the creature, but hee gaue thankes also to the Creatour.
when he multiplied the Loaves and the Fish, and when he instituted the Sacraments. christ not only blessed the creature, but he gave thanks also to the Creator.
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teaching vs that the children of God only by adoption should be humble, as hee is our patterne which is the sonne of God by generation. The Psalmist goeth farther,
teaching us that the children of God only by adoption should be humble, as he is our pattern which is the son of God by generation. The Psalmist Goes farther,
and concludeth vs, if we be vnthankefull, to bee worse than beasts, seeing the eyes of all things looke vnto him which giueth them their meate in due season, Psal. 145.15.
and Concludeth us, if we be unthankful, to be Worse than beasts, seeing the eyes of all things look unto him which gives them their meat in due season, Psalm 145.15.
and doe all to the glory of God; wee must question with our selues as did King Dauid, Psal. 116.12. What shall I render vnto the Lord? and wee must with him answer for our selues, I will take the cup of saluation and praise the name of the Lord:
and do all to the glory of God; we must question with our selves as did King David, Psalm 116.12. What shall I render unto the Lord? and we must with him answer for our selves, I will take the cup of salvation and praise the name of the Lord:
vnto this end is this Sacrament called the Eucharist. Thus Christ conscerateth the Elements. But why? what good came to the elements by consecration? surely much good;
unto this end is this Sacrament called the Eucharist. Thus christ conscerateth the Elements. But why? what good Come to the elements by consecration? surely much good;
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Because of a similitude, Sacraments commonly beare the names of the things themselues, the Sacrament of Christs body is after a sort the body of Christ,
Because of a similitude, Sacraments commonly bear the names of the things themselves, the Sacrament of Christ body is After a sort the body of christ,
and that is, The vertue, the power, the operation of the flesh and bloud of Christ, beeing mystically vnited to the signes, doe in a wonderfull sort manifest these things by the signes through the operation of the Holy Ghost.
and that is, The virtue, the power, the operation of the Flesh and blood of christ, being mystically united to the Signs, do in a wonderful sort manifest these things by the Signs through the operation of the Holy Ghost.
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to the Element once sanctified not now their own nature giueth the effect, but the diuine vertue worketh in them more mightily, the truth is present with the signe,
to the Element once sanctified not now their own nature gives the Effect, but the divine virtue works in them more mightily, the truth is present with the Signen,
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and yet be changed into another thing? Theodoret. The signes which are seene Christ hath honoured with the names of his body and blood, not changing the nature, but adding grace vnto nature.
and yet be changed into Another thing? Theodoret The Signs which Are seen christ hath honoured with the names of his body and blood, not changing the nature, but adding grace unto nature.
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After consecration the Element is deliuered from the name of bread, and reputed worthy to bee called the body of the Lord, notwithstanding the nature of the bread still remaines. Ad Coesarios Monacbos. Chrysostome.
After consecration the Element is Delivered from the name of bred, and reputed worthy to be called the body of the Lord, notwithstanding the nature of the bred still remains. Ad Coesarios Monacbos. Chrysostom.
To proue this the Fathers vse to parallel the Sacrament and the Person of Christ, in their disputes against Eutyches. Gelasius. As the bread and wine after consecration are changed and altered into the body and blood of Christ: Dialogo secundo.
To prove this the Father's use to parallel the Sacrament and the Person of christ, in their disputes against Eutyches. Gelasius. As the bred and wine After consecration Are changed and altered into the body and blood of christ: Dialogo secundo.
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Now a generall Councell, not onely particular Fathers, haue resolued that both natures continue in Christs person vnaltered; so doe their properties; so doe their actions;
Now a general Council, not only particular Father's, have resolved that both nature's continue in Christ person unaltered; so do their properties; so do their actions;
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Out of this distinction of changing of the Elements, you may perceiue that Christs consecration was effectuall, though not effectuall to Transubstantiation.
Out of this distinction of changing of the Elements, you may perceive that Christ consecration was effectual, though not effectual to Transubstantiation.
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For in a sacramentall argument, both substances must remaine, and by reason of the mysticall vnion Disparats may be affirmed, the one of the other without absurditie.
For in a sacramental argument, both substances must remain, and by reason of the mystical Union Disparats may be affirmed, the one of the other without absurdity.
But their answer is briefly this, The earthly and the heauenly thing may bee conioyned really, though not locally. And as they may be conioyned, so they may bee receiued, seeing the proper Exhibiter of the heauenly is the Holy Spirit,
But their answer is briefly this, The earthly and the heavenly thing may be conjoined really, though not locally. And as they may be conjoined, so they may be received, seeing the proper Exhibiter of the heavenly is the Holy Spirit,
or forcing strange senses vpon other passages of Scripture; we content our selues with this mysticall relatiue vnion, and forbeare all other vnnecessary speculations.
or forcing strange Senses upon other passages of Scripture; we content our selves with this mystical relative Union, and forbear all other unnecessary speculations.
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the bread which wee breake is it not the communion of the body of Christ? and the cup of blessing which we blesse, is it not the communion of the the blood of Christ? In a word, the sacramentall vnion made by consecration serueth to make the sacrament fit for our participation;
the bred which we break is it not the communion of the body of christ? and the cup of blessing which we bless, is it not the communion of the the blood of christ? In a word, the sacramental Union made by consecration serveth to make the sacrament fit for our participation;
For there is not an eminencie in the person that doth not reflect vpon this body and blood, be it eminencie of dignitie, or of efficacie. The person is Iesus; then it is the body and blood of the Sauiour of the world;
For there is not an eminency in the person that does not reflect upon this body and blood, be it eminency of dignity, or of efficacy. The person is Iesus; then it is the body and blood of the Saviour of the world;
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how heauenly, how precious must that body and blood bee which are his? For our better valuation and greater consolation, wee may carry My through all the attributes of this sacred person. But let vs goe on.
how heavenly, how precious must that body and blood be which Are his? For our better valuation and greater consolation, we may carry My through all the attributes of this sacred person. But let us go on.
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But how are this body and blood to bee considered? Surely not as Christ is glorified, but as he was crucified: for it is that body that was giuen (as St. Paul speaketh) was broken; and the blood is that blood which was shed. And so doth it best answer the sacrifices of the old Law,
But how Are this body and blood to be considered? Surely not as christ is glorified, but as he was Crucified: for it is that body that was given (as Saint Paul speaks) was broken; and the blood is that blood which was shed. And so does it best answer the Sacrifices of the old Law,
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for the glory of Christ can little comfort vs, except the crosse of Christ doe first proue that he hath merited it for vs. Christs merit is the pillar of Christian faith, whereunto his birth is but an antecedent, that hee might be able to merit,
for the glory of christ can little Comfort us, except the cross of christ doe First prove that he hath merited it for us Christ merit is the pillar of Christian faith, whereunto his birth is but an antecedent, that he might be able to merit,
And this will not onely secure our soules, but settle our iudgements against the Sophistry of the Church of Rome, who not distinguishing betweene Christ crucified and glorified,
And this will not only secure our Souls, but settle our Judgments against the Sophistry of the Church of Rome, who not distinguishing between christ Crucified and glorified,
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or rather not building their conclusions answerable to this vndeniable Principle, The Sacraments represent Christ crucified, not glorified, are driuen to coine so many new Articles, 1 of reall presence corporall, 2 of a metaphysicall Transubstantiation, 3 of an ill applyed concomitancie.
or rather not building their conclusions answerable to this undeniable Principle, The Sacraments represent christ Crucified, not glorified, Are driven to coin so many new Articles, 1 of real presence corporal, 2 of a metaphysical Transubstantiation, 3 of an ill applied concomitancy.
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The last thing which I noted in the consecration is, Whereunto the Elements consecrated, and by consecration made the body and blood of Christ, the body as it was broken, the blood as it was shed, doe serue,
The last thing which I noted in the consecration is, Whereunto the Elements consecrated, and by consecration made the body and blood of christ, the body as it was broken, the blood as it was shed, do serve,
we must behold therein, first the establishment of a new Couenant betweene God and vs. We need a new one that haue broken the old, by our mutabilitie before the fall,
we must behold therein, First the establishment of a new Covenant between God and us We need a new one that have broken the old, by our mUTABILITY before the fallen,
so that finding our selues vnfit for Hoc fac & viues, we must rest vpon Iustus fide suâ viuet. It is our comfort, that wee which cannot stand of our selues, may subsist in Christ;
so that finding our selves unfit for Hoc fac & vives, we must rest upon Justus fide suâ Vivet. It is our Comfort, that we which cannot stand of our selves, may subsist in christ;
and so it was in the Type, the Attonement was ascribed thereunto, because the burning of the Sacrifice did rather signifie a dedication of the person to God:
and so it was in the Type, the Atonement was ascribed thereunto, Because the burning of the Sacrifice did rather signify a dedication of the person to God:
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But lest looking backe wee should be afflicted with the conscience of our sinne, the Sacrament assureth vs, that all shall be pardoned that is not, that hath not been performed according to the Law.
But lest looking back we should be afflicted with the conscience of our sin, the Sacrament assureth us, that all shall be pardoned that is not, that hath not been performed according to the Law.
What hee consecrated, that hee distributeth. In this Act there are two things; the first is the diuiding of the elements, the second is the bestowing of them.
What he consecrated, that he distributeth. In this Act there Are two things; the First is the dividing of the elements, the second is the bestowing of them.
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Whole, I meane totum Christi, though euery man doth receiue him whole, that is, totum Christum; euery man hath Christ alike intensiuè, though extensiuè wee haue him not all alike.
whole, I mean totum Christ, though every man does receive him Whole, that is, totum Christ; every man hath christ alike intensiuè, though extensiuè we have him not all alike.
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why should there then bee any question of this? If any obiect the silence of the Holy Ghost in the words of Institution, that may receiue an answer, that it was not necessarily to be exprest,
why should there then be any question of this? If any Object the silence of the Holy Ghost in the words of Institution, that may receive an answer, that it was not necessarily to be expressed,
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Although St. Luke seem to place those words betweene the Passeouer and the Eucharist, which St. Matthew and St. Marke place after the words of the Institution.
Although Saint Lycia seem to place those words between the Passover and the Eucharist, which Saint Matthew and Saint Mark place After the words of the Institution.
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He that was rich became poore, that wee by his pouerty might be made rich, 2. Cor. 8.9. He that knew no sinne, was made sinne for vs, that wee might be made the righteousnesse of God in him.
He that was rich became poor, that we by his poverty might be made rich, 2. Cor. 8.9. He that knew no sin, was made sin for us, that we might be made the righteousness of God in him.
For as none might eate of the Paschall Lambe, but they that were circumcised, no more might any receiue the Eucharist that was not baptized. The reason is plaine:
For as none might eat of the Paschal Lamb, but they that were circumcised, no more might any receive the Eucharist that was not baptised. The reason is plain:
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But euery one that is baptized is not fit to receiue the Eucharist, hee must be of age to examine himselfe (as St. Paul aduiseth) and to discerne the Lords body.
But every one that is baptised is not fit to receive the Eucharist, he must be of age to examine himself (as Saint Paul adviseth) and to discern the lords body.
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And this was done vpon the mistake of those words of St. Iohn, Except you eate the flesh of the Sonne of man, Cap. 6. and d•inke his bloud, you haue no life in you.
And this was done upon the mistake of those words of Saint John, Except you eat the Flesh of the Son of man, Cap. 6. and d•inke his blood, you have no life in you.
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Pastors, Parents, Masters, Churchwardens, yea and Godfathers and Godmothers also, should make more conscience of their dueties, their oathes, their vowes, wherein they stand bound to God, his Church,
Pastors, Parents, Masters, Churchwardens, yea and Godfathers and Godmothers also, should make more conscience of their duties, their Oaths, their vows, wherein they stand bound to God, his Church,
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Yea and what a wretchednesse is it for them, that know what neede they haue of the New Couenant, to be carelesse of confirming their assurance thereof? and for them that are loaden with sinnes and iniquities, not to vnburthen their consciences of the guilt,
Yea and what a wretchedness is it for them, that know what need they have of the New Covenant, to be careless of confirming their assurance thereof? and for them that Are loaded with Sins and iniquities, not to unburthen their Consciences of the guilt,
and purge them from the corruption, by taking the pledge of remission of sins, and meanes which should further the amendment of their liues? He deserues to perish for want of grace, that hath it offered, and doth refuse it.
and purge them from the corruption, by taking the pledge of remission of Sins, and means which should further the amendment of their lives? He deserves to perish for want of grace, that hath it offered, and does refuse it.
First, into his Grace, wee must bee liuely Images of his heauenly Vertues, of his Patience, of his Obedience, of his Humility, of his Charity, of whatsoeuer other Vertue shined in his mortall life.
First, into his Grace, we must be lively Images of his heavenly Virtues, of his Patience, of his obedience, of his Humility, of his Charity, of whatsoever other Virtue shined in his Mortal life.
of them we reade in the Gospell, that as many as touched them were made whole, Matth. 14. and of these it is true, that as many as faithfully partake them, shall as truely bee made whole spiritually, as the other were corporally.
of them we read in the Gospel, that as many as touched them were made Whole, Matthew 14. and of these it is true, that as many as faithfully partake them, shall as truly be made Whole spiritually, as the other were corporally.
As many. The Sacraments are sufficiently soueraigne for all, not so efficiently, and yet efficiently for many: For although in comparison of vnbeleeuers, beleeuers are but few,
As many. The Sacraments Are sufficiently sovereign for all, not so efficiently, and yet efficiently for many: For although in comparison of unbelievers, believers Are but few,
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therefore is God in the Prophet faine to call vpon vs, Esay 55. Hoe all ye that thirst come to the waters, &c. and Wisedome in the Prouerbes is faine to send her Maides,
Therefore is God in the Prophet feign to call upon us, Isaiah 55. Hoe all you that thirst come to the waters, etc. and Wisdom in the Proverbs is feign to send her Maids,
and say, Come eate of my bread, and drinke of my wine, Prou. 9. so likewise doth the King at the Marriage Feast, Matth. 22. and so is Christ faine to importune the Church of Laodicea, Reuel. 3. But remember that it is an affirmatiue commandement;
and say, Come eat of my bred, and drink of my wine, Prou. 9. so likewise does the King At the Marriage Feast, Matthew 22. and so is christ feign to importune the Church of Laodicea, Revel. 3. But Remember that it is an affirmative Commandment;
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they must both goe together vntill the worlds end, or as S. Paul speaketh, vntill the Lords comming againe, 1. Cor. 11. This Institution of Christ, is like that of the Creation, not to bee stinted by this present act,
they must both go together until the world's end, or as S. Paul speaks, until the lords coming again, 1. Cor. 11. This Institution of christ, is like that of the Creation, not to be stinted by this present act,
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Whereupon it followeth, that the words of Christ in his practice, are vsed by the Pastors not onely as historicall, but also as operatiue. And this is the ground of our faith and security in the effect of these and other sacred Rites.
Whereupon it follows, that the words of christ in his practice, Are used by the Pastors not only as historical, but also as operative. And this is the ground of our faith and security in the Effect of these and other sacred Rites.
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Priuate Masses are a direct peruerting of Christs Institution, where the Priest onely is doing, but the People doe nothing, at least they doe not what they should, there is NONLATINALPHABET,
Private Masses Are a Direct perverting of Christ Institution, where the Priest only is doing, but the People do nothing, At lest they do not what they should, there is,
whereas the precept doth not onely require that we doe, but that wee doe this; the Priest must precisely doe that which Iesus did, he must take the same Elements, the same in nature, the same in number,
whereas the precept does not only require that we do, but that we do this; the Priest must precisely do that which Iesus did, he must take the same Elements, the same in nature, the same in number,
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For the new Couenant, and the Remission of sinnes, is in the Text annext vnto the bloud, as if Christ would haue them especially remember it in that. Concomitancy is an idle shift;
For the new Covenant, and the Remission of Sins, is in the Text annexed unto the blood, as if christ would have them especially Remember it in that. Concomitancy is an idle shift;
for seeing a Sacrament is the participation of the sacrifice, they confesse that they cannot make vp the sacrifice without consecrating both bread and wine;
for seeing a Sacrament is the participation of the sacrifice, they confess that they cannot make up the sacrifice without consecrating both bred and wine;
how doe they not then defraud the people of a part of the sacrifice, if they giue them the bread and not the wine? or (which is most absurd) the Priest receiueth Christs body as it was crucified, because he receiueth in both kindes;
how do they not then defraud the people of a part of the sacrifice, if they give them the bred and not the wine? or (which is most absurd) the Priest receiveth Christ body as it was Crucified, Because he receiveth in both Kinds;
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nor with their soules, as the Papists teach their people to communicate mentally with the Priest (as if a man were euer fit to communicate mentally, when he is not fit to communicate corporally) but we must communicate with both, otherwise wee are not compleat guests of this entire Feast.
nor with their Souls, as the Papists teach their people to communicate mentally with the Priest (as if a man were ever fit to communicate mentally, when he is not fit to communicate corporally) but we must communicate with both, otherwise we Are not complete guests of this entire Feast.
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yet seeing the body and bloud of Christ is the fountaine of life spirituall to our soules, immortall to our bodies, our best course is to eate and drinke with both, that we may liue,
yet seeing the body and blood of christ is the fountain of life spiritual to our Souls, immortal to our bodies, our best course is to eat and drink with both, that we may live,
The last Note that I will giue, is the Commemoration that is enioyned by the precept, Doe this in remembrance, St. Paul expounds the word thus, Shew forth the Lords death.
The last Note that I will give, is the Commemoration that is enjoined by the precept, Do this in remembrance, Saint Paul expounds the word thus, Show forth the lords death.
But as the Pastor must commemorate the sacrificing in his worke, so must the People the sacrifice in taking and feeding thereupon as vpon the viaticum peregrinantium, & militantum.
But as the Pastor must commemorate the sacrificing in his work, so must the People the sacrifice in taking and feeding thereupon as upon the viaticum peregrinantium, & militantum.
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Finally, that which remembreth vs, must be often frequented by vs: so must this Sacrament. Wherein it differs from Baptisme, which cannot be reiterated; this may, yea it must.
Finally, that which Remember us, must be often frequented by us: so must this Sacrament. Wherein it differs from Baptism, which cannot be reiterated; this may, yea it must.
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MOst mercifull Sauiour, that by thy powerfull word hast consecrated these holy Mysteries of thy most precious Body and Bloud, broken and shed, to be the vndoubted pledges of thy Gospell,
MOst merciful Saviour, that by thy powerful word hast consecrated these holy Mysteres of thy most precious Body and Blood, broken and shed, to be the undoubted pledges of thy Gospel,
grant that we neuer neglect to receiue, and when we receiue, may euer be prepared, prepared both in body and soule so here by faith worthily to feed on thee,
grant that we never neglect to receive, and when we receive, may ever be prepared, prepared both in body and soul so Here by faith worthily to feed on thee,
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And in acknowledgement of this present grace, and that future glory, let euery one of vs become a sanctified Eucharist, that with soule and body wee may now and euer sing, Glory be to thee O Lord, O Lord our strength and our Redeemer. Amen.
And in acknowledgement of this present grace, and that future glory, let every one of us become a sanctified Eucharist, that with soul and body we may now and ever sing, Glory be to thee Oh Lord, Oh Lord our strength and our Redeemer. Amen.
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THe Apostle in former Chapters hath opened the mysteries of the Gospell, but at this hee beginnes to deduce certaine rules of life which spring therefrom;
THe Apostle in former Chapters hath opened the Mysteres of the Gospel, but At this he begins to deduce certain rules of life which spring therefrom;
The Reasons are partly the meanes whereby, and partly the end for which we receiue the gifts of God. The meanes are two; one Principall, which is Christ;
The Reasons Are partly the means whereby, and partly the end for which we receive the Gifts of God. The means Are two; one Principal, which is christ;
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At this time (sutably to the time) I shall entreat only of the first of our meanes, of Christ the principall meanes whereby we obtaine the blessings of God.
At this time (suitably to the time) I shall entreat only of the First of our means, of christ the principal means whereby we obtain the blessings of God.
the Gift, and the Giuer; the gift is grace, and that grace hath power to fill, and this is nothing but a description of the Holy Ghost which descended this day,
the Gift, and the Giver; the gift is grace, and that grace hath power to fill, and this is nothing but a description of the Holy Ghost which descended this day,
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Of this gift the Giuer is Christ, it is here called expresly his gift: and he giues it discreetly, because according to a measure, and yet vniuersally, not one of the Church which doth not partake it, to euery one of vs is giuen grace.
Of this gift the Giver is christ, it is Here called expressly his gift: and he gives it discreetly, Because according to a measure, and yet universally, not one of the Church which does not partake it, to every one of us is given grace.
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his right to doe it is gathered out of his Ascension, which St. Paul describes to be a deserued Triumph. The parts of a Triumph (as they know which are read in stories) were these two:
his right to do it is gathered out of his Ascension, which Saint Paul describes to be a deserved Triumph. The parts of a Triumph (as they know which Are read in stories) were these two:
And so haue you the Contents of the first branch of my Text, whereof I shall now (God willing) vnfold so many as the time will permit. I beginne at the Gift.
And so have you the Contents of the First branch of my Text, whereof I shall now (God willing) unfold so many as the time will permit. I begin At the Gift.
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nor bee required after it is receiued. Between men there passe three sorts of gifts: The first is Salarium, when a man giueth that which another hath earned;
nor be required After it is received. Between men there pass three sorts of Gifts: The First is Salarium, when a man gives that which Another hath earned;
and their perfection is imperfection (as Iob teacheth) how vile and base is man, who is but dust and wormes meat? there is nothing which God should honour in him.
and their perfection is imperfection (as Job Teaches) how vile and base is man, who is but dust and worms meat? there is nothing which God should honour in him.
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For the rich are bound to relieue the poore, partly by Gods Law, and partly out of a consideration reflecting vpon themselues, that be they neuer so rich they may become poore,
For the rich Are bound to relieve the poor, partly by God's Law, and partly out of a consideration reflecting upon themselves, that be they never so rich they may become poor,
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therefore his gift, and only his is properly grace, and comes within St. Austines definition that tels vs, that Non est gratia vllo modo si non sit omni modogratuita, no gift deserues the name of grace,
Therefore his gift, and only his is properly grace, and comes within Saint Austine's definition that tells us, that Non est Gratia vllo modo si non sit omni modogratuita, no gift deserves the name of grace,
But it is moreouer to be noted, that grace in the Scripture is contradistinct to nature, and the workes thereof are different from those of the creation and preseruation of the world.
But it is moreover to be noted, that grace in the Scripture is contradistinct to nature, and the works thereof Are different from those of the creation and preservation of the world.
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it is an Euangelicall word, and signifieth only those gifts wherein the Euangelicall Couenant doth consist, and whereby it is furthered. They are of two sorts;
it is an Evangelical word, and signifies only those Gifts wherein the Evangelical Covenant does consist, and whereby it is furthered. They Are of two sorts;
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First, it is euery where present, though not with, yet to his Godhead, and Christus is totus vbique, though totum Christi is not vbique; the whole person fils heauen and earth, though the manhoode be finite.
First, it is every where present, though not with, yet to his Godhead, and Christus is totus vbique, though totum Christ is not vbique; the Whole person fills heaven and earth, though the manhood be finite.
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and that is Grace, Grace is the fulnesse of God, (as the Apostle cals it, Ephes. 3.19.) and the Prophesies of grace doe promise fulnesse, God will not onely prepare a table for vs,
and that is Grace, Grace is the fullness of God, (as the Apostle calls it, Ephesians 3.19.) and the prophecies of grace do promise fullness, God will not only prepare a table for us,
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But I told you that this which you haue heard is nothing else but a Periphrasis of the Spirit; for the filling grace is nothing else but the Holy Ghost:
But I told you that this which you have herd is nothing Else but a Periphrasis of the Spirit; for the filling grace is nothing Else but the Holy Ghost:
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euen so the Spirit was giuen vpon the very same day when God with his owne mouth pronounced the Law in the hearing of the People, the mysterie whereof was this, that man can neuer haue the benefit of the Law,
even so the Spirit was given upon the very same day when God with his own Mouth pronounced the Law in the hearing of the People, the mystery whereof was this, that man can never have the benefit of the Law,
You haue heard the Gift what it is, now heare of the Giuer; and the Giuer is Christ. Christ is the Giuer of the Spirit duplici iure, originis & meriti;
You have herd the Gift what it is, now hear of the Giver; and the Giver is christ. christ is the Giver of the Spirit Duplicity iure, originis & Merit;
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because ordo ad extra is answerable vnto ordo ad intra: He hath also a right by merit, he deserued in doing the worke of a Redeemer to haue the bestowing of the Spirit;
Because ordo ad extra is answerable unto ordo ad intra: He hath also a right by merit, he deserved in doing the work of a Redeemer to have the bestowing of the Spirit;
And here we must consider the difference betweene the Hebrew of the old Testament and the Greek of the new; Accepit dona, saith the Psalmist; Dedit dona, saith the Apostle:
And Here we must Consider the difference between the Hebrew of the old Testament and the Greek of the new; Accepit dona, Says the Psalmist; Dedit dona, Says the Apostle:
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They are easily reconciled if you marke Christs second power of giuing the Holy Ghost; for, Accepit quae daret, accepit ex merito, quae daret ex arbitrio;
They Are Easily reconciled if you mark Christ second power of giving the Holy Ghost; for, Accepit Quae dart, accepit ex merito, Quae dart ex arbitrio;
therefore St. Austine saith well, Vtroque verbo altero Prophetico & Apostolico altero plenissimus sensus redditur? The Apostles are the best Commentators vpon the Prophets,
Therefore Saint Augustine Says well, Vtroque verbo altero Prophetic & Apostolico altero plenissimus sensus redditur? The Apostles Are the best Commentators upon the prophets,
so indeed he was Christus anointed, and his name was as an oyntment poured out, Cant. 1. the precious oyntment poured on his head ran downe vnto the very skirts of his cloathing, hee was made the Sonne of righteousnesse and became the father of lights, precious promises are giuen vnto vs by him,
so indeed he was Christus anointed, and his name was as an ointment poured out, Cant 1. the precious ointment poured on his head ran down unto the very skirts of his clothing, he was made the Son of righteousness and became the father of lights, precious promises Are given unto us by him,
As in our body naturall, God hath ioyned beauty and commodity in framing the limmes, so that euery one hath that proportion as is most comely and vsefull:
As in our body natural, God hath joined beauty and commodity in framing the limbs, so that every one hath that proportion as is most comely and useful:
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so that no man is NONLATINALPHABET, sufficient of himselfe, but hee is thereby vrged to desire the Communion of Saints, wherein stands our mutuall comelinesse and comfort.
so that no man is, sufficient of himself, but he is thereby urged to desire the Communion of Saints, wherein Stands our mutual comeliness and Comfort.
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It is absurd for a man to dislike with the dispensation of Christ, it is as if the members of the body should grudge that they haue not the endowments each of the other;
It is absurd for a man to dislike with the Dispensation of christ, it is as if the members of the body should grudge that they have not the endowments each of the other;
As in our naturall body there is no member that liues not by the soule, no more is there in the mysticall Bodie any member that liues not by the Spirit;
As in our natural body there is no member that lives not by the soul, no more is there in the mystical Body any member that lives not by the Spirit;
and thou giuest them their meate in due season, thou openest thy hand, and fillest with thy blessing euery liuing thing, Psal. 145. but the graces here meant are the peculiar of the Church, you heard it in the Gospell this day, The spirit is such a thing as the world cannot receiue,
and thou givest them their meat in due season, thou openest thy hand, and Fillest with thy blessing every living thing, Psalm 145. but the graces Here meant Are the peculiar of the Church, you herd it in the Gospel this day, The Spirit is such a thing as the world cannot receive,
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were visible gifts, and they had corporall effects, speaking in diuers languages, casting out diuells, curing of diseases, treading vpon serpents, &c. these gifts we haue not,
were visible Gifts, and they had corporal effects, speaking in diverse languages, casting out Devils, curing of diseases, treading upon Serpents, etc. these Gifts we have not,
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In a word, thou mayst doe many things inuisibly and spiritually, which are not inferiour to those things which the Apostles did visibly and corporally,
In a word, thou Mayest do many things invisibly and spiritually, which Are not inferior to those things which the Apostles did visibly and corporally,
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And if wee doe solemnize the memory of Saints, how much more should we solemnize the memory of the Sanctifier? wee are all bound to keep this day holy to the Lord,
And if we do solemnize the memory of Saints, how much more should we solemnize the memory of the Sanctifier? we Are all bound to keep this day holy to the Lord,
THE SECOND SERMON. On Trinity Sunday, at an Ordination of Ministers. EPHES. 4.11. He gaue some to be Apostles, some Prophets, and some Euangelists, and some Pastors and Teachers.
THE SECOND SERMON. On Trinity Sunday, At an Ordination of Ministers. EPHESIANS. 4.11. He gave Some to be Apostles, Some prophets, and Some Evangelists, and Some Pastors and Teachers.
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These reasons are two, drawne the one from the meanes whereby, the other from the end for which the Church receiues the spirituall gifts of God: The meanes is Christ.
These Reasons Are two, drawn the one from the means whereby, the other from the end for which the Church receives the spiritual Gifts of God: The means is christ.
That which hee doth is expressed three wayes, but all yeeld but one sense: 1. He giues grace, 2. He bestowes gifts, 3. He fils all things; that is, his gift is a filling grace. Grace is a free gift; a gift, Donum, non salarium, not an hyre of our labour,
That which he does is expressed three ways, but all yield but one sense: 1. He gives grace, 2. He bestows Gifts, 3. He fills all things; that is, his gift is a filling grace. Grace is a free gift; a gift, Donum, non salarium, not an hire of our labour,
for loue challengeth loue, or those that are not reciprocall between vnequals, be they Honoraria or Eleemosynaria, whereof the inferiour oweth the former to his superior, in acknowledgement of his eminency;
for love Challengeth love, or those that Are not reciprocal between unequals, be they honoraria or Eleemosynaria, whereof the inferior owes the former to his superior, in acknowledgement of his eminency;
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Now this filling grace is nothing else but the Holy Ghost. But by the Holy Ghost we must vnderstand not onely his gifts, but also his person, both are bestowed on vs, the gifts to qualifie vs,
Now this filling grace is nothing Else but the Holy Ghost. But by the Holy Ghost we must understand not only his Gifts, but also his person, both Are bestowed on us, the Gifts to qualify us,
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There is grace of Adoption, and grace of Edification; the first makes Christians, the second maketh Ministers, Christ giues the latter, that by it he may giue the former.
There is grace of Adoption, and grace of Edification; the First makes Christians, the second makes Ministers, christ gives the latter, that by it he may give the former.
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So that though causa salutis be coniuncta, yet it is arbitraria, the vse of meanes in our saluation is not necessary but voluntary: no Minister may dreame that Christ doth vse him,
So that though causa Salutis be Coniuncta, yet it is arbitraria, the use of means in our salvation is not necessary but voluntary: no Minister may dream that christ does use him,
and in a word, they saue. All these things Christ doth by them, and the people must acknowledge causam coniunctam, the co-operation of the Minister with Christ:
and in a word, they save. All these things christ does by them, and the people must acknowledge Causam coniunctam, the cooperation of the Minister with christ:
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St. Paul doth excellently expresse it by the resemblance of an Epistle written, whereunto he compares the Corinthians, 2. Cor. 3. and makes the author thereof the Spirit and himselfe:
Saint Paul does excellently express it by the resemblance of an Epistle written, whereunto he compares the Corinthians, 2. Cor. 3. and makes the author thereof the Spirit and himself:
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but his planting, his watering, his watching, his building is of little force, except the worke be set forward with a stronger hand, except Christ giue increase;
but his planting, his watering, his watching, his building is of little force, except the work be Set forward with a Stronger hand, except christ give increase;
grace of Adoption is common to all the Church, not so grace of Edification, the Apostle implyes it in these words NONLATINALPHABET, restraining the later grace to some few.
grace of Adoption is Common to all the Church, not so grace of Edification, the Apostle Implies it in these words, restraining the later grace to Some few.
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for how shall one member further another when all haue the same gift? But in calling some and not the rest God doth prouide that his gift is mag is augustum, more reuerend,
for how shall one member further Another when all have the same gift? But in calling Some and not the rest God does provide that his gift is mag is Augustum, more reverend,
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It was a mutinous speech of Corah, Dathan, and Abyram, when they said to Moses & Aaron, You take too much vpon you seeing all the Congregation is holy.
It was a mutinous speech of Corah, Dathan, and Abiram, when they said to Moses & Aaron, You take too much upon you seeing all the Congregation is holy.
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so the Scripture cals them, and they haue spirituall sacrifices which they must offer: but it is one thing to offer Sacrifice, another thing to offer publicke sacrifice;
so the Scripture calls them, and they have spiritual Sacrifices which they must offer: but it is one thing to offer Sacrifice, Another thing to offer public sacrifice;
or to take vpon him any where to set to Gods seale of the Sacrament, is so peculiar to the Stewards of his house, that others may not presume to meddle therewith.
or to take upon him any where to Set to God's seal of the Sacrament, is so peculiar to the Stewards of his house, that Others may not presume to meddle therewith.
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euery man, I say, (for St. Paul vpon good reason hath excluded women) if hee bee fit, he may be called to serue in the Sanctuarie of God, and administer in sacred things.
every man, I say, (for Saint Paul upon good reason hath excluded women) if he be fit, he may be called to serve in the Sanctuary of God, and administer in sacred things.
As the Clergie doe all differ from the Laitie, and haue a degree aboue them; so doe they differ betweene themselues, and haue each degrees aboue others:
As the Clergy do all differ from the Laity, and have a degree above them; so do they differ between themselves, and have each Degrees above Others:
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the three first are extraordinary, and serued for the first plantation of Christian Religion. Of those three the Apostles had plenitudinem Ministerij, the fulnesse of Ministeriall power;
the three First Are extraordinary, and served for the First plantation of Christian Religion. Of those three the Apostles had plenitudinem Ministerij, the fullness of Ministerial power;
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which was, to foretell future things, to aduise in perplexed cases answerable vnto Vrim and Thummim, and to discouer the secrets of mens thoughts, which were occasionall works of the Spirit of Prophecie;
which was, to foretell future things, to advise in perplexed cases answerable unto Urim and Thummim, and to discover the secrets of men's thoughts, which were occasional works of the Spirit of Prophecy;
This was their principall worke, whereunto some of them had an accessory, which was, to record the summe of the Gospel indited vnto them by the Apostles;
This was their principal work, whereunto Some of them had an accessory, which was, to record the sum of the Gospel Indited unto them by the Apostles;
so did Luke and Marke. Besides these there were other gifts extraordinary, as of speaking with strange tongues, curing of diseases, working of miracles,
so did Lycia and Mark. Beside these there were other Gifts extraordinary, as of speaking with strange tongues, curing of diseases, working of Miracles,
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and the ground thereof whereby it is confirmed, & maintained against opposite errours: such as were the Catechists, or Lecturers in Cathedral Churches in the primitiue times;
and the ground thereof whereby it is confirmed, & maintained against opposite errors: such as were the Catechists, or Lecturers in Cathedral Churches in the primitive times;
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and the obseruation is, that the names put the Minister in minde of his duety, hee must feede by teaching: Man liues not by bread only (saith Moses, Deut. 8.3.) but by euery word that goeth out of the mouth of God;
and the observation is, that the names put the Minister in mind of his duty, he must feed by teaching: Man lives not by bred only (Says Moses, Deuteronomy 8.3.) but by every word that Goes out of the Mouth of God;
Secondly, whereas of food some is wholesome and some is vnwholesome, it is not enough for the Pastor to bring foode, he must looke that it be wholesome food;
Secondly, whereas of food Some is wholesome and Some is unwholesome, it is not enough for the Pastor to bring food, he must look that it be wholesome food;
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errours and heresies must be heeded, and he must deliuer nothing for which he hath not good warrant, he must feede the Israel of God with no Manna which comes not downe from heauen,
errors and heresies must be heeded, and he must deliver nothing for which he hath not good warrant, he must feed the Israel of God with no Manna which comes not down from heaven,
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yea, and blessed are the people, for God hath giuen vnto them Pastors according to his owne heart, Ier. 3. if they so feede with knowledge and vnderstanding.
yea, and blessed Are the people, for God hath given unto them Pastors according to his own heart, Jeremiah 3. if they so feed with knowledge and understanding.
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And if the Euangelist and the Prophet doe share in the Apostolicke function, then the Pastor and the Teacher comming so neare them, must needs haue good cognation with the Apostles, in the substance of their calling,
And if the Evangelist and the Prophet do share in the Apostolic function, then the Pastor and the Teacher coming so near them, must needs have good cognation with the Apostles, in the substance of their calling,
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and as Euangelists and Prophets doe share in the Apostolicke function, so Presbyters and Deacons haue some parts of that higher calling which is in a Bishop;
and as Evangelists and prophets do share in the Apostolic function, so Presbyters and Deacons have Some parts of that higher calling which is in a Bishop;
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In the fift of Deuteronemie it appeares that when the Israclites had once heard God, they desired to heare him no more, they desired a Moses, and God was pleased to yeelde to their desire,
In the fift of Deuteronemie it appears that when the Israelites had once herd God, they desired to hear him no more, they desired a Moses, and God was pleased to yield to their desire,
and others haue made so ill tryall of equalitie, that wee shall doe well for to continue the inequalitie, especially considering the Originall, Ipse dedit: Nazianzent inferreth Ne contradicas, obserue and reuerence the distinction, considering the Author, and the Author is Christ.
and Others have made so ill trial of equality, that we shall do well for to continue the inequality, especially considering the Original, Ipse dedit: Nazianzent infers Ne contradicas, observe and Reverence the distinction, considering the Author, and the Author is christ.
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And indeed this mysterie of Trinitie in Vnitie, the memoriall whereof wee solemnize this day, cannot better bee studied than in the effects that giue vs a glimpse of it;
And indeed this mystery of Trinity in Unity, the memorial whereof we solemnize this day, cannot better be studied than in the effects that give us a glimpse of it;
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and of all effects none more comfortable than those of our Redemption, and the meanes whereby wee are made partakers thereof, wherein euery person is pleased to shew his loue to man.
and of all effects none more comfortable than those of our Redemption, and the means whereby we Are made partakers thereof, wherein every person is pleased to show his love to man.
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But yet, as in other workes, so in this, they keepe an order, and that order the Greeke Fathers call NONLATINALPHABET, the Latine Fathers dispensationem; though with consent and concurrencie of the other two persons, some one shewes himselfe principally in the worke.
But yet, as in other works, so in this, they keep an order, and that order the Greek Father's call, the Latin Father's dispensationem; though with consent and concurrency of the other two Persons, Some one shows himself principally in the work.
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no man must take this office before he is called, seeing it is a power, no man must vsurpe it without his leaue to whom God hath giuen all power, especially seeing the sinewes of it are the assisting Spirit, of whose presence no man may presume without imposition of hands;
no man must take this office before he is called, seeing it is a power, no man must usurp it without his leave to whom God hath given all power, especially seeing the sinews of it Are the assisting Spirit, of whose presence no man may presume without imposition of hands;
Precio res nulla Deiconstat. This generall Rule is specially true of holy Orders, and therefore (I thinke) the Schooles call grace of Edification gratis datam; I am sure these things must be freely receiued & giuen. I conclude;
Precio Rest nulla Deiconstat. This general Rule is specially true of holy Order, and Therefore (I think) the Schools call grace of Edification gratis datam; I am sure these things must be freely received & given. I conclude;
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THE Church is but one, and therefore the members thereof should liue at one; two speciall reasons mouing hereunto, the Apostle in the second part of this Chapter alledgeth:
THE Church is but one, and Therefore the members thereof should live At one; two special Reasons moving hereunto, the Apostle in the second part of this Chapter allegeth:
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And the Apostle will shew vs, that Christ did no more than he might, he gathereth it from Christs ascension, for that ascension was a deserued Triumph. In a triumph (as they which are read in stories doe know) there were two obserueable things, the person of the Conquerour was carried in state,
And the Apostle will show us, that christ did no more than he might, he gathereth it from Christ Ascension, for that Ascension was a deserved Triumph. In a triumph (as they which Are read in stories do know) there were two observable things, the person of the Conqueror was carried in state,
secondly, the Attendants vpon his exalted person, Hee led captiuity captiue, and gaue gifts to men, such was his Triumph. And this Triumph was deserued; for he was not exalted before he was humbled, that hee ascended, what was it,
secondly, the Attendants upon his exalted person, He led captivity captive, and gave Gifts to men, such was his Triumph. And this Triumph was deserved; for he was not exalted before he was humbled, that he ascended, what was it,
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whatsoeuer deuices the Vbiquitaries haue to colour their conceits of the illocality of Christs body, by that rule of St. Austin, and St. Austins rule is grounded vpon the nature of bodies, they cannot auoide a contradiction.
whatsoever devices the Ubiquitaries have to colour their conceits of the illocality of Christ body, by that Rule of Saint Austin, and Saint Austins Rule is grounded upon the nature of bodies, they cannot avoid a contradiction.
of this wee may bee assured, that being the place which God hath assigned wherein hee will haue Angels and men enioy blessednesse, it must needes bee a blessed place:
of this we may be assured, that being the place which God hath assigned wherein he will have Angels and men enjoy blessedness, it must needs be a blessed place:
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it was shadowed by the holy Land, flowing with milke and honey, it was represented to St. Iohn in that glorious heauenly Hierusalem that came downe from Heauen;
it was shadowed by the holy Land, flowing with milk and honey, it was represented to Saint John in that glorious heavenly Jerusalem that Come down from Heaven;
it is called Gods House, Gods Sanctuary, the City of God, and the Kingdome of Heauen, the pleasures thereof we finde touched in the 16. and in the 36. Psalmes. This must be obserued concerning the place,
it is called God's House, God's Sanctuary, the city of God, and the Kingdom of Heaven, the pleasures thereof we find touched in the 16. and in the 36. Psalms. This must be observed Concerning the place,
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The Author to the Hebrewes, he is set downe at the right hand of Maiesty, farre aboue all powers and principalities, hauing a Name giuen him aboue all names.
The Author to the Hebrews, he is Set down At the right hand of Majesty, Far above all Powers and principalities, having a Name given him above all names.
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In the first of the Reuelation, and other passages of that Booke, Iohn saw him as the King of Glory, and the Fathers interpret those words in the Psalme, Be opened O ye gates,
In the First of the Revelation, and other passages of that Book, John saw him as the King of Glory, and the Father's interpret those words in the Psalm, Be opened Oh you gates,
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the first was, that the monuments of the Conquest did attend the chariot of the Conquerour, Incedunt vinctae longo ordine gentes, Quam vartae linguis habitu tam vestis & armis;
the First was, that the monuments of the Conquest did attend the chariot of the Conqueror, Incedunt vinctae longo Order gentes, Quam vartae linguis habitu tam Clothing & armis;
Shah the prey be taken from the mighty? or the captiuity of the iust be deliuered? Thus saith the Lord, the captiues of the mighty shall be taken away,
Shah the prey be taken from the mighty? or the captivity of the just be Delivered? Thus Says the Lord, the captives of the mighty shall be taken away,
But St. Austin on these words obserues a distinction of captiues and captiuity; Austin on these words obserues a distinction of captiues and captiuity; there is inuolunt aria captiuit as and voluntaria, whereof the former is misera, the later faelix: the fiends of Hell were taken captiues, Christ triumphed ouer them,
But Saint Austin on these words observes a distinction of captives and captivity; Austin on these words observes a distinction of captives and captivity; there is inuolunt aria captiuit as and Voluntary, whereof the former is Miseram, the later Felix: the fiends of Hell were taken captives, christ triumphed over them,
And St. Paul tels vs, that the weapons of his spirituall warfare are mighty through God to the pulling downe of strong holds, casting downe imaginations,
And Saint Paul tells us, that the weapons of his spiritual warfare Are mighty through God to the pulling down of strong holds, casting down Imaginations,
for they are made happy by the change, for their seruice is perfect liberty, and what can our heart more desire? In this difference captiuity being vnderstood of both sorts, it is true that they attend Christs chariot;
for they Are made happy by the change, for their service is perfect liberty, and what can our heart more desire? In this difference captivity being understood of both sorts, it is true that they attend Christ chariot;
But how is this true, that eyther the one or the other are so captiues? seeing this our Apostle in this very Epistle doth tell vs, that we striue not with flesh and bloud,
But how is this true, that either the one or the other Are so captives? seeing this our Apostle in this very Epistle does tell us, that we strive not with Flesh and blood,
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We must therefore obserue, that Christ hath taken away from Sathan two things, ius in nos, and dominium in nobis. His right vnto vs hath Christ taken away absolutely in his owne person;
We must Therefore observe, that christ hath taken away from Sathan two things, Just in nos, and dominium in nobis. His right unto us hath christ taken away absolutely in his own person;
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Thus Christ is pleased to exercise vs, that wee may imitate his Triumph, and by experience of our trampling vpon Sathan, be vndoubtedly assured, that Christ hath bruised his head. St. Paul was buffeted by a messenger of Sathan, he prayed,
Thus christ is pleased to exercise us, that we may imitate his Triumph, and by experience of our trampling upon Sathan, be undoubtedly assured, that christ hath Bruised his head. Saint Paul was buffeted by a Messenger of Sathan, he prayed,
If we would but resist the Deuill, he would fly from vs, if we would resist, I say, stedfast in faith; for the shield of faith is able to quench all siery darts of the Deuill.
If we would but resist the devil, he would fly from us, if we would resist, I say, steadfast in faith; for the shield of faith is able to quench all siery darts of the devil.
and therefore with Crowns, with Palms, and Harpes they sing the triumphant song of Moses. And we must all be resolued, that as Ioshua, when he had ouercome the Kings of Canaan, brought them,
and Therefore with Crowns, with Palms, and Harps they sing the triumphant song of Moses. And we must all be resolved, that as Ioshua, when he had overcome the Kings of Canaan, brought them,
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if so be wee haue no testimony from our owne conscience, that wee haue in our owne persons experience of this Triumph. Tertullian hath a good rule, that oftentimes men are foyled, not because he that set on them was the stronger,
if so be we have no testimony from our own conscience, that we have in our own Persons experience of this Triumph. Tertullian hath a good Rule, that oftentimes men Are foiled, not Because he that Set on them was the Stronger,
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But howsoeuer, we faile in doing what we should, this is sure, that this conflict is no disproofe of the Triumph, seeing the intent of it is to be a perpetuall euidence,
But howsoever, we fail in doing what we should, this is sure, that this conflict is no disproof of the Triumph, seeing the intent of it is to be a perpetual evidence,
yet tho dispensation depended vpon Christs Ascension. In Saint Iohn we reade, that the Spirit was not giuen because Christ was not yet glorified: And Acts 2. Saint Peter tels the Iewes, that Christ being exalted poured forth the Spirit;
yet though Dispensation depended upon Christ Ascension. In Saint John we read, that the Spirit was not given Because christ was not yet glorified: And Acts 2. Saint Peter tells the Iewes, that christ being exalted poured forth the Spirit;
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and Christ, after his ascension, made his Church Catholike; euen wee that are assembled here, are beholding for this our sacred assembly vnto the Ascension of Christ, from thence it is that this light is come to vs. And as often as in our Creede we remember his ascension, let vs thankfully remember that we owe this our spirituall condition vnto it.
and christ, After his Ascension, made his Church Catholic; even we that Are assembled Here, Are beholding for this our sacred assembly unto the Ascension of christ, from thence it is that this Light is come to us And as often as in our Creed we Remember his Ascension, let us thankfully Remember that we owe this our spiritual condition unto it.
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My Text doth not onely tell vs of a Triumph, but tells vs also that that Triumph was deserued; Christ by vertue of his Hypostaticall Vnion was able to doe all that is specified in the Triumph, to ascend in place and state, to leade captiuity captiue, and to giue gifts.
My Text does not only tell us of a Triumph, but tells us also that that Triumph was deserved; christ by virtue of his Hypostatical union was able to do all that is specified in the Triumph, to ascend in place and state, to lead captivity captive, and to give Gifts.
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yet via regnandi, the meanes vnto the Kingdome of Heauen, without which no man shall euer haue accesse vnto the blessed presence of God. But more distinctly:
yet via regnandi, the means unto the Kingdom of Heaven, without which no man shall ever have access unto the blessed presence of God. But more distinctly:
Wee must marke that the Descension went before the Ascension, and that the degree of the Ascension beares correspondencie to the degree of the Descension.
we must mark that the Descension went before the Ascension, and that the degree of the Ascension bears correspondency to the degree of the Descension.
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The Descension is the incarnation and the passion of Christ, in respect of these the Sonne of God is said to descend. And indeede, he fell below himselfe,
The Descension is the incarnation and the passion of christ, in respect of these the Son of God is said to descend. And indeed, he fell below himself,
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as coaeternall, what state, what place could hee bee aduanced vnto, that as God was highest in both? But his pleasure to descend, made it possible for him to ascend, it was possible for him to ascend, in regard of that wherein hee did descend, hee might glorifie his manhood in which hee was pleased to be humbled.
as coaeternall, what state, what place could he be advanced unto, that as God was highest in both? But his pleasure to descend, made it possible for him to ascend, it was possible for him to ascend, in regard of that wherein he did descend, he might Glorify his manhood in which he was pleased to be humbled.
Christ ascended high farre aboue all Heauens, and hee descended lowe into the lowest part of the earth, not onely to the earth, the lowest part of the world,
christ ascended high Far above all Heavens, and he descended low into the lowest part of the earth, not only to the earth, the lowest part of the world,
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for wee say in our Creed, He descended into Hell, he tooke his rising from the lowest place, to ascend into the highest. And herein doth Christ reade a good Lecture to vs;
for we say in our Creed, He descended into Hell, he took his rising from the lowest place, to ascend into the highest. And herein does christ read a good Lecture to us;
I may not omit to obserue, that the Apostle speakes significantly, when hee saith, that He that ascended, is the same also that descended; Non ascendit alius licet aliter.
I may not omit to observe, that the Apostle speaks significantly, when he Says, that He that ascended, is the same also that descended; Non ascendit alius licet aliter.
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for hee descended Metaphysically, ascended Physically, hee descended not by changing of place, but of state; the Godhead that is infinite, could change no place,
for he descended Metaphysically, ascended Physically, he descended not by changing of place, but of state; the Godhead that is infinite, could change no place,
but it could exinnanite it selfe, and become of a worse condition than it was. But in the Ascension the person changed place, the manhood remoued from earth to heauen;
but it could exinnanite it self, and become of a Worse condition than it was. But in the Ascension the person changed place, the manhood removed from earth to heaven;
wee descended morally, but wee shall ascend physically: in our descending wee put on other affections than before wee had, wee exchange our naturall pride for Christian humility;
we descended morally, but we shall ascend physically: in our descending we put on other affections than before we had, we exchange our natural pride for Christian humility;
and the same God that is pleased here for a time to make vs sowe in teares, will then yeeld vs a plentifull haruest which wee shall reape in ioy; wee shall then see the fulnesse of his loue towards vs, which too vsually wee misdeeme by reason of the Crosse, which hardly can wee conceiue, that it can stand with his good will towards vs:
and the same God that is pleased Here for a time to make us sow in tears, will then yield us a plentiful harvest which we shall reap in joy; we shall then see the fullness of his love towards us, which too usually we misdeem by reason of the Cross, which hardly can we conceive, that it can stand with his good will towards us:
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Castigo te, non quod odio habeam, sed quod amem, is a proposition more true than euident, the combination is so strange, that it is no wonder if we be hard of beleefe;
Castigo te, non quod odio habeam, sed quod amem, is a proposition more true than evident, the combination is so strange, that it is no wonder if we be hard of belief;
Before you heard, that grace did fill vs, but now you see that wee were captiues, and the condition of captiues is to endure hunger, nakednesse, all kinde of miserie,
Before you herd, that grace did fill us, but now you see that we were captives, and the condition of captives is to endure hunger, nakedness, all kind of misery,
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and how welcome is that grace that fils such empty persons? Before you heard, that this grace was a gift, but here you finde that Christ payed dearely for it;
and how welcome is that grace that fills such empty Persons? Before you herd, that this grace was a gift, but Here you find that christ paid dearly for it;
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O Lord, that wouldest descend before thou diddest ascend, grant that wee may make our way through Humility to Glory, giue vs grace to consummate thy Triumph, by manfully resisting and conquering of Sathan;
O Lord, that Wouldst descend before thou didst ascend, grant that we may make our Way through Humility to Glory, give us grace to consummate thy Triumph, by manfully resisting and conquering of Sathan;
Let vs now ascend in heart whither we hope to ascend in place, and so prepare vs on earth by a holy conuersation, that wee may partake with Christ of a happy condition in the kingdome of Heauen. Amen.
Let us now ascend in heart whither we hope to ascend in place, and so prepare us on earth by a holy Conversation, that we may partake with christ of a happy condition in the Kingdom of Heaven. Amen.
THese words are a Clause of that Prayer wherewith King Salomon did dedicate the Temple, and expresse that vse thereof which commeth very neare our present case. Our case is twofold;
THese words Are a Clause of that Prayer wherewith King Solomon did dedicate the Temple, and express that use thereof which comes very near our present case. Our case is twofold;
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first definitely, it may afflict Israel, eyther only in their persons, by famine and pestilence; or onely in their possessions, by blasting and mildew, distempers of the Aire, whose corruption breedeth also vermine to worke the same mischiefe, Locusts and Caterpillers; or ioyntly in their persons and possessions by the sword, when the Enemie doth besiege them in the Land of their Cities.
First definitely, it may afflict Israel, either only in their Persons, by famine and pestilence; or only in their possessions, by blasting and mildew, distempers of the Air, whose corruption breeds also vermin to work the same mischief, Locusts and Caterpillars; or jointly in their Persons and possessions by the sword, when the Enemy does besiege them in the Land of their Cities.
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It is exprest also indefinitely; lest Israel should thinke that these bee all the instruments of Gods wrath, Salomon addeth a more liberall phrase, Whatsoeuer plague, whatsoeuer sicknesse there may bee, it may bee in the Land;
It is expressed also indefinitely; lest Israel should think that these be all the Instruments of God's wrath, Solomon adds a more liberal phrase, Whatsoever plague, whatsoever sickness there may be, it may be in the Land;
one inward, Penitents must know euery one the plague of his owne heart; the other outward, the Penitents deuotion must be attended with conuenient Ceremonies;
one inward, Penitents must know every one the plague of his own heart; the other outward, the Penitents devotion must be attended with convenient Ceremonies;
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The penitent Deuotion that is thus performed, God will accept; and touching his acceptance, wee are here taught, Wherein it consisteth, and whereat it aymeth. It consisteth in two things;
The penitent Devotion that is thus performed, God will accept; and touching his acceptance, we Are Here taught, Wherein it Consisteth, and whereat it aimeth. It Consisteth in two things;
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As God dispenseth discreetly, so vniuersally; He dispenseth vnicuique, to euery man of eyther sort according to his wayes. Well, God doth accept penitent denotion.
As God dispenseth discreetly, so universally; He dispenseth Everyone, to every man of either sort according to his ways. Well, God does accept penitent devotion.
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but in the next Chapter this Prayer is made a Promise: So that I shall not mistake if I turne the words into seuerall Assertions: and you shall lose nothing;
but in the next Chapter this Prayer is made a Promise: So that I shall not mistake if I turn the words into several Assertions: and you shall loose nothing;
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an holy Nation, trusted with Gods Oracles; Depositaries of his Couenant; they possessed the Arke, and Christ according to the flesh, was the off-spring of that Nation;
an holy nation, trusted with God's Oracles; Depositaries of his Covenant; they possessed the Ark, and christ according to the Flesh, was the offspring of that nation;
God in the stripes of his children letteth the world see what it must expect. And indeed the perswasion would not be forcible, if the argument ranne thus;
God in the stripes of his children lets the world see what it must expect. And indeed the persuasion would not be forcible, if the argument ran thus;
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What then is our Lesson? Bee not high minded but feare, Rom. 11. and, Let him that standeth take heed lest he fad, 1 Cor. 10. For he that falleth into sinne, will fall vnder wrath:
What then is our lesson? be not high minded but Fear, Rom. 11. and, Let him that Stands take heed lest he fad, 1 Cor. 10. For he that falls into sin, will fallen under wrath:
but whatsoeuer flesh and bloud may thinke to the contrary, it is a great blessing, it is a blessing that the Church may vnderlye the heauie hand of God;
but whatsoever Flesh and blood may think to the contrary, it is a great blessing, it is a blessing that the Church may underlie the heavy hand of God;
It is set forth, first definitely, then indefinitely, both clauses make vp an abridgement of the 28. of Deuteronomie, a Chapter which was read but euen now vnto you, a Chapter which he that will bee penitent cannot reade too often,
It is Set forth, First definitely, then indefinitely, both clauses make up an abridgement of the 28. of Deuteronomy, a Chapter which was read but even now unto you, a Chapter which he that will be penitent cannot read too often,
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Yes, it concernes Christians much, for in the new Testament our Sauiour Christ in his Sermon Matthew chap. 24. speaking of the end of the world, saith, there shall be famine, and pestilence, and warre, the very plagues mentioned in my Text. St. Iohn in the Reuelation, cap. 6. commenting vpon that Sermon of Christ, doth tell vs of the like plagues which should follow in the world after his time;
Yes, it concerns Christians much, for in the new Testament our Saviour christ in his Sermon Matthew chap. 24. speaking of the end of the world, Says, there shall be famine, and pestilence, and war, the very plagues mentioned in my Text. Saint John in the Revelation, cap. 6. commenting upon that Sermon of christ, does tell us of the like plagues which should follow in the world After his time;
and vse wine and oyle thriftily, Reuel. 6.5. the words denounce a famine, in phrases respectiue, and agreeable to that Countrey, which I will not now stand to expound:
and use wine and oil thriftily, Revel. 6.5. the words denounce a famine, in phrases respective, and agreeable to that Country, which I will not now stand to expound:
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only thus much let me tell you, that the vnseasonable weather which hath continued long with vs, may make vs feare that God this yeare will breake the staffe of our bread, send vs cleannesse of teeth,
only thus much let me tell you, that the unseasonable weather which hath continued long with us, may make us Fear that God this year will break the staff of our bred, send us cleanness of teeth,
If any man desire to know the fearefull euill of this first plague, famine, let him reade in the 28. of Deuteronomie, the holy Ghost hath there so described it, that his heart must needs bleede that readeth it.
If any man desire to know the fearful evil of this First plague, famine, let him read in the 28. of Deuteronomy, the holy Ghost hath there so described it, that his heart must needs bleed that readeth it.
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and how passionately doth the Prophet Ieremie lament the like proofe in Ierusalem? Let vs in our humiliation pray God that wee bee neuer driuen to experience the like.
and how passionately does the Prophet Ieremie lament the like proof in Ierusalem? Let us in our humiliation pray God that we be never driven to experience the like.
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By death St. Iohn meaneth Pestilence, hee speaketh in the Dialect of the Septuagint, who render the Hebrew Deber, by NONLATINALPHABET, both in Moses, Deut. 28. and in my text;
By death Saint John means Pestilence, he speaks in the Dialect of the septuagint, who render the Hebrew Deber, by, both in Moses, Deuteronomy 28. and in my text;
the reason is, because the Pestilence is indeed a mortall disease. The Hebrew Deber signifieth a word, a word gone out of Gods mouth against all sorts of men.
the reason is, Because the Pestilence is indeed a Mortal disease. The Hebrew Deber signifies a word, a word gone out of God's Mouth against all sorts of men.
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In the booke of Wisedome, cap. 18. wee reade that when the first borne of Egypt were destroyed, they were destroyed by the Almighty word of God that leaped downe from heauen as a mighty man of Warre:
In the book of Wisdom, cap. 18. we read that when the First born of Egypt were destroyed, they were destroyed by the Almighty word of God that leapt down from heaven as a mighty man of War:
For how can God better answer it in his iudgement, than by bringing men to such a case, that not onely their bodies are filled with a loathsome disease,
For how can God better answer it in his judgement, than by bringing men to such a case, that not only their bodies Are filled with a loathsome disease,
but also that their nearest and dearest friends stand aloofe from their sore, and they cannot in reason desire that they should come neare them? in so desperate a danger they are in a most disconsolate condition.
but also that their nearest and dearest Friends stand aloof from their soar, and they cannot in reason desire that they should come near them? in so desperate a danger they Are in a most disconsolate condition.
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out of our owne Chronicles I might shew you, how desolate it hath made many places in this Land. But to what end should I spend time? whereas it is not so long since the last great Plague,
out of our own Chronicles I might show you, how desolate it hath made many places in this Land. But to what end should I spend time? whereas it is not so long since the last great Plague,
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therefore God hath another Plague in store whereby he doth afflict our possessions, Blasting and Mildew, distempers of the Aire, proceeding sometimes from too much drought the cause of Blasting, sometimes too much moysture the cause of Mildew; at leastwise the words in the originall doe point out an excesse in these two qualities.
Therefore God hath Another Plague in store whereby he does afflict our possessions, Blasting and Mildew, distempers of the Air, proceeding sometime from too much drought the cause of Blasting, sometime too much moisture the cause of Mildew; At leastwise the words in the original do point out an excess in these two qualities.
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God promised to Noah that there should be winter and summer, seede time and haruest, Gen. 8. but this promise must bee vnderstood of Gods generall prouidence ouer the world;
God promised to Noah that there should be winter and summer, seed time and harvest, Gen. 8. but this promise must be understood of God's general providence over the world;
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But God hath not tyed himselfe to euery particular place, as if he may not for sinnes make (as he threatneth in the Law) their heauen brasse, and their earth iron:
But God hath not tied himself to every particular place, as if he may not for Sins make (as he threatens in the Law) their heaven brass, and their earth iron:
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and wee should reflect our eyes from the great heauen and earth, vpon the heauen and earth of this our little world, see the correspondencie of the one to the other,
and we should reflect our eyes from the great heaven and earth, upon the heaven and earth of this our little world, see the correspondency of the one to the other,
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From the distemper of the Aire proceed the vermine here specified, second afflictors of our Possessions, Locusts and Caterpillers, which haue their names, the one from being a great deuourer, the other from comming in great swarmes, so great, that sometimes they haue darkened the Sunne, as Stories report;
From the distemper of the Air proceed the vermin Here specified, second afflictors of our Possessions, Locusts and Caterpillars, which have their names, the one from being a great devourer, the other from coming in great swarms, so great, that sometime they have darkened the Sun, as Stories report;
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the Scripture maketh them Godshost, Ioel 1. and surely when they set vpon a Nation the greatest armies of the mightiest Potentates are more easily rectified than they can bee.
the Scripture makes them Godshost, Joel 1. and surely when they Set upon a nation the greatest armies of the Mightiest Potentates Are more Easily rectified than they can be.
and yet wee are not free from them altogether, they haue sometimes done much mischiefe in this Land. There is a kinde of Metaphoricall Locusts and Caterpillers, Locusts that came out of the bottomelesse pit, I meane Popish Priests and Iesuits;
and yet we Are not free from them altogether, they have sometime done much mischief in this Land. There is a kind of Metaphorical Locusts and Caterpillars, Locusts that Come out of the bottomless pit, I mean Popish Priests and Iesuits;
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and Caterpillers of the Common weale, Proiectors and Inuentors of new tricks how to exhaust the purses of the subiects, couering priuate ends with publicke pretences.
and Caterpillars of the Common weal, Projectors and Inventors of new tricks how to exhaust the purses of the Subjects, covering private ends with public pretences.
Come therefore and behold the red Horse, and him that sitteth thereon, to whom power is giuen to take peace from the earth, that men may kill one another,
Come Therefore and behold the read Horse, and him that Sitteth thereon, to whom power is given to take peace from the earth, that men may kill one Another,
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who can fly from the sword which beareth downe Kings and Kingdomes, Princes and Principalities? Let vs goe no farther than a Royall Branch of this Kingdome, who hath long been a pitifull instance of this plague of the sword;
who can fly from the sword which bears down Kings and Kingdoms, Princes and Principalities? Let us go no farther than a Royal Branch of this Kingdom, who hath long been a pitiful instance of this plague of the sword;
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wee now labour for the recouery thereof, and let it be none of the least importunities of our Humiliation, to sollicite God that we may happily effect it.
we now labour for the recovery thereof, and let it be none of the least importunities of our Humiliation, to solicit God that we may happily Effect it.
To point out the miseries of warre, were too tedious a worke for this time, I referre you to the Prophecie of Ioel, cap. 2. where you may see the image of it, especially to Ieremies Lamentations, which are able to make euen a stonie heart lament it;
To point out the misery's of war, were too tedious a work for this time, I refer you to the Prophecy of Joel, cap. 2. where you may see the image of it, especially to Jeremiahs Lamentations, which Are able to make even a stony heart lament it;
Wee reade indeede in the Gospell of a Centurion that built a Synagogue for the Iewes, Luke 7. but how many Centurions doe wee reade of that haue spoyled and ruined thousands of Churches? We reade of a Centurion which gaue much almes, Acts 10. but how many Centurions are there that make all prey that commeth to hand,
we read indeed in the Gospel of a Centurion that built a Synagogue for the Iewes, Lycia 7. but how many Centurions do we read of that have spoiled and ruined thousands of Churches? We read of a Centurion which gave much alms, Acts 10. but how many Centurions Are there that make all prey that comes to hand,
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but what more common with Souldiers, the greatest Commanders amongst them, than to rauish Wiues and Daughters? Souldiers (for the most part) feare neither God nor man.
but what more Common with Soldiers, the greatest Commanders among them, than to ravish Wives and Daughters? Soldiers (for the most part) Fear neither God nor man.
and if wee be not the better for the flame, then the coale shall burne vs. This gradation of iudgement is excellently set forth by Moses, Leuit. 26. where chaining a following to a foregoing iudgement, hee bringeth God in speaking thus, If yee will not for all this hearken vnto mee,
and if we be not the better for the flame, then the coal shall burn us This gradation of judgement is excellently Set forth by Moses, Levites 26. where chaining a following to a foregoing judgement, he brings God in speaking thus, If ye will not for all this harken unto me,
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I haue sufficiently opened vnto you the heauie hand of God, as it is definitely set forth by Salomon. Lest we should thinke, that God hath no more instruments of vengeance than these commonly knowne ones, which are in the Scripture by an excellency called the Plagues of God, Ezech. 14. Salomon addeth an indefinite clause, Whatsoeuer plague, whatsoeuer sicknesse, importing that God hath many more in store.
I have sufficiently opened unto you the heavy hand of God, as it is definitely Set forth by Solomon. Lest we should think, that God hath no more Instruments of vengeance than these commonly known ones, which Are in the Scripture by an excellency called the Plagues of God, Ezekiel 14. Solomon adds an indefinite clause, Whatsoever plague, whatsoever sickness, importing that God hath many more in store.
there is in the same Chapter of the Reuelations a fourth Horse mentioned, a White Horse, and he that sate thereon had a bowe in his hand, a crowne on his head, and he went forth conquering.
there is in the same Chapter of the Revelations a fourth Horse mentioned, a White Horse, and he that sat thereon had a bow in his hand, a crown on his head, and he went forth conquering.
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And wee should count it a greater plague that this Horse is missing, than that the others are so visible in the world, considering that spirituall plagues are much more heauie than corporall;
And we should count it a greater plague that this Horse is missing, than that the Others Are so visible in the world, considering that spiritual plagues Are much more heavy than corporal;
and the Testimony which they held, saying, How long, O Lord holy and true, doest thou not iudge and auenge our bloud on them that dwell in the earth? Reuel. 6.10. The Vse of all this first part of my Text that is the case of Sufferers, is this, That we know not God to halues:
and the Testimony which they held, saying, How long, Oh Lord holy and true, dost thou not judge and avenge our blood on them that dwell in the earth? Revel. 6.10. The Use of all this First part of my Text that is the case of Sufferers, is this, That we know not God to halves:
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God describeth himselfe to be Iust as well as Mercifull, Exod. 34. and the sonne of Syrach tells vs, Ecclus. 5. that God is as mighty to punish, as to saue;
God Describeth himself to be Just as well as Merciful, Exod 34. and the son of Sirach tells us, Ecclus 5. that God is as mighty to Punish, as to save;
so now in her second case we must behold her as a Suppliant, hauing recourse vnto the Throne of grace. And here first wee must obserue, That though God for sinne be pleased to humble his Church,
so now in her second case we must behold her as a Suppliant, having recourse unto the Throne of grace. And Here First we must observe, That though God for sin be pleased to humble his Church,
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hee must come vnto God with Haue mercy vpon mee, O God, after thy great mercy, Psal. 51. and hee must pray with Daniel, cap. 9. O Lord, righteousnesse belongeth vnto thee,
he must come unto God with Have mercy upon me, Oh God, After thy great mercy, Psalm 51. and he must pray with daniel, cap. 9. Oh Lord, righteousness belongeth unto thee,
and Christians vpon that day putting on the whole armour of God, did stand vpon their guardes against powers and principalities, Serm. 36. and spirituall wickednesses in heauenly places.
and Christians upon that day putting on the Whole armour of God, did stand upon their guards against Powers and principalities, Sermon 36. and spiritual Wickednesses in heavenly places.
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and therein quasifactâmanu, like an Armie with spirituall weapons of fasting and praying, weeping and lamenting of their sinnes, they put to flight all their ghostly enemies,
and therein quasifactâmanu, like an Army with spiritual weapons of fasting and praying, weeping and lamenting of their Sins, they put to flight all their ghostly enemies,
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the sonne of Syrach expresseth this excellently, All iniquity is as a two-edged sword, the wounds whereof cannot bee healed, Ecclus. 21. And what meane we else,
the son of Sirach Expresses this excellently, All iniquity is as a two-edged sword, the wounds whereof cannot be healed, Ecclus 21. And what mean we Else,
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wee must be prickt at the heart, we must rent our hearts, we must breake our stonie hearts, wee must melt our hearts, we must poure forth our soules, our spirit must be wounded within vs, and our heart must be desolate. This is that which God commanded the Iewes, Leuit. 16.31. when hee bid them afflict their soules in the day of their solemne Fast:
we must be pricked At the heart, we must rend our hearts, we must break our stony hearts, we must melt our hearts, we must pour forth our Souls, our Spirit must be wounded within us, and our heart must be desolate. This is that which God commanded the Iewes, Levites 16.31. when he bid them afflict their Souls in the day of their solemn Fast:
all this mortall life of ours is nothing else but a masse of plagues, full of temptations, Iohn 7. and trauelleth with vanity of vanities, and vexation of spirit, Psal. 38. all the sonnes of Adam doe daily suffer from the wrath of God in some thing or other,
all this Mortal life of ours is nothing Else but a mass of plagues, full of temptations, John 7. and travelleth with vanity of vanities, and vexation of Spirit, Psalm 38. all the Sons of Adam do daily suffer from the wrath of God in Some thing or other,
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The word doth carry with it not onely knowledge but acknowledgement: Knowledge without acknowledgement is of little regard with God, & auailes vs but little;
The word does carry with it not only knowledge but acknowledgement: Knowledge without acknowledgement is of little regard with God, & avails us but little;
It is much to be wisht therefore, that we would translate this scrutinie, and spend it vpon our selues, take pity vpon our owne selues, and let the sense of our owne ill deseruings, open a passage to the relieuing bowels of our most mercifull Father, who relieueth none but those which know the euill which they haue done and suffer.
It is much to be wished Therefore, that we would translate this scrutiny, and spend it upon our selves, take pity upon our own selves, and let the sense of our own ill deservings, open a passage to the relieving bowels of our most merciful Father, who relieveth none but those which know the evil which they have done and suffer.
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When wee come according to the Ordinance of the Church, to make confession either at the entrance to common Prayer or the Eucharist, euery man should haue premeditated his owne sinnes,
When we come according to the Ordinance of the Church, to make Confessi either At the Entrance to Common Prayer or the Eucharist, every man should have premeditated his own Sins,
And if we must shew compassion towards priuate mens cases, how much more towards the publicke? It is a grieuous complaint that God maketh against the great men of Israel, Amos 6. who stretch themselues vpon Iuorie beds, eate the Lambes of the flocke, &c. but were not grieued for the affliction of Ioseph;
And if we must show compassion towards private men's cases, how much more towards the public? It is a grievous complaint that God makes against the great men of Israel, Amos 6. who stretch themselves upon Ivory Beds, eat the Lambs of the flock, etc. but were not grieved for the affliction of Ioseph;
The miserable estate of Christendome, especially the Orthodoxe Church, and our own generall calamities, importune mee to recommend this compassion vnto you,
The miserable estate of Christendom, especially the Orthodox Church, and our own general calamities, importune me to recommend this compassion unto you,
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From hence it is translated vnto Praier, and made a ceremony thereof, both in the Old Testament, let the lifting vp of my hands bee as an euening Sacrifice, Psal. 141. and in the New Testament, I will that men pray in all places lifting vp pure hands, 1. Tim. 2. This is the first meaning of this ceremony,
From hence it is translated unto Prayer, and made a ceremony thereof, both in the Old Testament, let the lifting up of my hands be as an evening Sacrifice, Psalm 141. and in the New Testament, I will that men pray in all places lifting up pure hands, 1. Tim. 2. This is the First meaning of this ceremony,
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This is excellently set forth in the Psalme, I stretch forth my hands to thee, my heart thirsteth for thee as a thirsty Land, Psal. 143. and in this sense Moses in the warre against Amalecke, Salomon in this Dedicatory,
This is excellently Set forth in the Psalm, I stretch forth my hands to thee, my heart Thirsteth for thee as a thirsty Land, Psalm 143. and in this sense Moses in the war against Amalek, Solomon in this Dedicatory,
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The riches of Gods nature are infinite, but wee vse to single out such of Gods Attributes as are most fit for our Deuotion to behold, not excluding the rest,
The riches of God's nature Are infinite, but we use to single out such of God's Attributes as Are most fit for our Devotion to behold, not excluding the rest,
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God that was in Christ reconciling the world, doth accept our prayers if wee offer them though Iesus Christ; where Christ then is, thither must we bend our eyes,
God that was in christ reconciling the world, does accept our Prayers if we offer them though Iesus christ; where christ then is, thither must we bend our eyes,
the plagues come not by chance, neither are they sent without a cause. The Heathen did acknowledge the Author, and therefore pacified God with their solemne Supplications;
the plagues come not by chance, neither Are they sent without a cause. The Heathen did acknowledge the Author, and Therefore pacified God with their solemn Supplications;
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God commands wicked seruants to bee beaten, Deut. 28. I will conclude thi• point with two short admonitions, one out of the Prophet, Heare the rod, and who sends it, Micah 6. the other is out of the Psalme, As the eye of a seruant looketh to the hand of his master,
God commands wicked Servants to be beaten, Deuteronomy 28. I will conclude thi• point with two short admonitions, one out of the Prophet, Hear the rod, and who sends it, micah 6. the other is out of the Psalm, As the eye of a servant looks to the hand of his master,
Other ceremonies were vsed by Penitents in the Old Testament, and in the New especially, who were wont to humble themselues vs { que } ad inuidiam coeli, as ancient Writers doe Hyperbolize, but with no ill meaning;
Other ceremonies were used by Penitents in the Old Testament, and in the New especially, who were wont to humble themselves us { que } ad inuidiam coeli, as ancient Writers do Hyperbolize, but with no ill meaning;
onely let mee obserue this vnto you, that Repentance must be an Holocaust, all our inward our outward senses should concurre to testifie our godly sorrow for sinne, wee should suffer not one of them to take rest themselues, or giue rest to God.
only let me observe this unto you, that Repentance must be an Holocaust, all our inward our outward Senses should concur to testify our godly sorrow for sin, we should suffer not one of them to take rest themselves, or give rest to God.
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as now we do, and we haue comfortable Precedents for that which we doe, in the Prophet Ioel and Ionas. Behold how good and ioyfull a thing it is for brethren to dwell together in vnitie, can neuer be more comfortably sung than at these religious meetings,
as now we do, and we have comfortable Precedents for that which we do, in the Prophet Joel and Ionas. Behold how good and joyful a thing it is for brothers to dwell together in unity, can never be more comfortably sung than At these religious meetings,
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how much more when I send my foure plagues? The like is threatned in Ieremy, cap. 15. But we must obserue, that then God was risen from the Mercy Seat,
how much more when I send my foure plagues? The like is threatened in Ieremy, cap. 15. But we must observe, that then God was risen from the Mercy Seat,
and in punishment of their many contempts had giuen the Iewes ouer to their owne hearts Iust. But God be thanked this Assembly sheweth that we haue not so far forsaken God,
and in punishment of their many contempts had given the Iewes over to their own hearts Just But God be thanked this Assembly shows that we have not so Far forsaken God,
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Blessed are they that mourne (saith Christ) for they shall bee comforted, Matth. 5. for Christ came to heale those that were broken in heart, Luke 4. You aske (saith St. Iames, cap. 4.) and haue not; hee addeth a reason, because yee aske amisse; but if you aske aright,
Blessed Are they that mourn (Says christ) for they shall be comforted, Matthew 5. for christ Come to heal those that were broken in heart, Lycia 4. You ask (Says Saint James, cap. 4.) and have not; he adds a reason, Because ye ask amiss; but if you ask aright,
then Christs rule is true, Aske and ye shall haue, seeke and ye shall find, knocke and it shall be opened vnto you, Mat. 7. He that shall confesse to Gods name,
then Christ Rule is true, Ask and you shall have, seek and you shall find, knock and it shall be opened unto you, Mathew 7. He that shall confess to God's name,
And what is the cause of this change why God should not heare there whither we direct our prayers? Surely we must ascend from the Type to the Truth, that is but a manduction to this.
And what is the cause of this change why God should not hear there whither we Direct our Prayers? Surely we must ascend from the Type to the Truth, that is but a manduction to this.
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The Septuagint render the words NONLATINALPHABET a place fitted for God, to distinguish it from the Church below, which is but a place a fitting. The Chaldee rendreth it domum Maiestatis, a maiesticall house:
The septuagint render the words a place fitted for God, to distinguish it from the Church below, which is but a place a fitting. The Chaldee rendereth it domum Maiestatis, a majestical house:
and they though they are the goodliest place created, yet are they not a worthy habitation for the infinite maiestie of God, onely he vouchsafeth there most to manifest himselfe.
and they though they Are the Goodliest place created, yet Are they not a worthy habitation for the infinite majesty of God, only he vouchsafeth there most to manifest himself.
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The Church that is resembled to heauen, and called Gods dwelling place, must be remembred hereby, that God must not dwell therein or in any member thereof angustè or sordidè. We must inlarge our hearts to receiue God,
The Church that is resembled to heaven, and called God's Dwelling place, must be remembered hereby, that God must not dwell therein or in any member thereof angustè or sordidè. We must enlarge our hearts to receive God,
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But the spirituall clamor of the contrite, expressed from the secret closet of the inward man, hath the power of a loud voyce and piercing, which can enter the heauens, and approach acceptably vnto God.
But the spiritual clamor of the contrite, expressed from the secret closet of the inward man, hath the power of a loud voice and piercing, which can enter the heavens, and approach acceptably unto God.
Quando non geniculationibus nostris & jeiunationibus etiam siccitates sunt depulsae? saith Tertullian; what calamitie was there euer which wee haue not diuerted by our penitent deuotion? The Prayer of a righteous man auaileth much,
Quando non geniculationibus nostris & jeiunationibus etiam siccitates sunt depulsae? Says Tertullian; what calamity was there ever which we have not diverted by our penitent devotion? The Prayer of a righteous man avails much,
for the first signifieth that God will doe that which wee request, that is, as the Psalme speaketh, Psalme 145. Hee will fulfill the desire of them that feare him, he also will heare their cry and will saue them.
for the First signifies that God will do that which we request, that is, as the Psalm speaks, Psalm 145. He will fulfil the desire of them that Fear him, he also will hear their cry and will save them.
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Such promises and such performances we reade in the Scripture, and our hope may entertaine them as belonging to our selues, if we be deuoutly penitent.
Such promises and such performances we read in the Scripture, and our hope may entertain them as belonging to our selves, if we be devoutly penitent.
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Yet must you obserue, as it followeth in the text, that God doth dispence this double grace, grace of forgiuing, and grace of giuing discreetly, according to mens wayes. As all men are not alike deuout,
Yet must you observe, as it follows in the text, that God does dispense this double grace, grace of forgiving, and grace of giving discreetly, according to men's ways. As all men Are not alike devout,
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so God intreates them not all alike; Hee rewardeth euery man according to his workes, as the Scripture speakes, Rom. 2.6. Faber est quisque fortunae suae, Men shall finde God, as God findeth them;
so God intreats them not all alike; He Rewardeth every man according to his works, as the Scripture speaks, Rom. 2.6. Faber est Quisque Fortunae suae, Men shall find God, as God finds them;
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surely Gods prouidence proceedeth so, if you looke vpon the second causes; touching the first, and St. Pauls maxime, 1 Cor. 4.7. Quis te discernit? a point that much troubleth the world at this day, it is no time now to dispute;
surely God's providence Proceedeth so, if you look upon the second Causes; touching the First, and Saint Paul's maxim, 1 Cor. 4.7. Quis te discernit? a point that much Troubles the world At this day, it is no time now to dispute;
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But the waies, according to which God dealeth with men, are eyther inward or outward; God dealeth with men according to their inward waies, for God seeth not as man seeth,
But the ways, according to which God deals with men, Are either inward or outward; God deals with men according to their inward ways, for God sees not as man sees,
in the outward actions they are not farther than they are deriued from thence, according to the rule in the Schooles, Our actions are so farre vertuous and vitious,
in the outward actions they Are not farther than they Are derived from thence, according to the Rule in the Schools, Our actions Are so Far virtuous and vicious,
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they are faine to rest vpon weaker proofes, which though they satisfie in humane cognizance, yet may they possibly be false, and the person arraigned may bee mis-deemed and mis-doomed.
they Are feign to rest upon Weaker proofs, which though they satisfy in humane cognizance, yet may they possibly be false, and the person arraigned may be misdeemed and mis-doomed.
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As God dealeth discreetly in dispensing of his grace, so that supposed, He dealeth vniuersally, He dispenseth the grace with euery man according to his waies;
As God deals discreetly in dispensing of his grace, so that supposed, He deals universally, He dispenseth the grace with every man according to his ways;
And what is Repentance but renascentia animae, a renuing of our minde, by putting off the old man, crucifying the flesh, becomming new men? Tertullian saith right, Penitentia sine emendatione vitae vana,
And what is Repentance but renascentia Spirits, a renewing of our mind, by putting off the old man, crucifying the Flesh, becoming new men? Tertullian Says right, Penitentia sine emendatione vitae Vana,
or it bringeth not forth the peaceable fruit of righteousnesse vnto them which are exercised thereby, Heb. 12. Mercy is shewed propter spem, for hope of amendement;
or it brings not forth the peaceable fruit of righteousness unto them which Are exercised thereby, Hebrew 12. Mercy is showed propter spem, for hope of amendment;
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so Parents spare their children, Masters their seruants, Princes their subiects, and we may not expect that God will spare vs vpon any other condition;
so Parents spare their children, Masters their Servants, Princes their Subjects, and we may not expect that God will spare us upon any other condition;
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turne thou mee, and I shall be turned, thou art the Lord my God, surely after that I was turned, I repented &c. Ier. 31. God spares vs not that we should continue in sinne,
turn thou me, and I shall be turned, thou art the Lord my God, surely After that I was turned, I repented etc. Jeremiah 31. God spares us not that we should continue in sin,
but that we should returne and feare him, feare him walking in his waies, as it is in the parallel chapter, and becomming more wary, that wee prouoke not his wrath.
but that we should return and Fear him, Fear him walking in his ways, as it is in the parallel chapter, and becoming more wary, that we provoke not his wrath.
Sumptuarie Lawes therefore, if euer, are in these loose dayes most requisite, they are most requisite to set bounds vnto our backe and belly which are euen mad with vanitie;
Sumptuary Laws Therefore, if ever, Are in these lose days most requisite, they Are most requisite to Set bounds unto our back and belly which Are even mad with vanity;
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Adde hereunto that many good and great Families are so exhausted with this vanitie, that in these times of publicke supplyes, they that by their rancke should, are least able to helpe the State.
Add hereunto that many good and great Families Are so exhausted with this vanity, that in these times of public supplies, they that by their rank should, Are least able to help the State.
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If God spare vs from the slaughter thereof, he doth it that we should testifie our feare of him in fighting his battels against sinne, the world, and hell;
If God spare us from the slaughter thereof, he does it that we should testify our Fear of him in fighting his battles against sin, the world, and hell;
when we open our mouthes against heauen, and become NONLATINALPHABET, Rebels against God, send him this message, We will not haue this man raigne ouer vs, but we will do what seemeth good to euery man in his owne eyes.
when we open our mouths against heaven, and become, Rebels against God, send him this message, We will not have this man Reign over us, but we will do what seems good to every man in his own eyes.
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That God may turne our swords into plowshares, and our speares into mattocks, let vs turne our members that haue beene Instruments of vnrighteousnesse vnto sinne, into members that became instruments of righteousnesse vnto God, Rom. 6. I told you that there is a Plague that lighteth vpon our Goods or Possessions;
That God may turn our swords into ploughshares, and our spears into mattocks, let us turn our members that have been Instruments of unrighteousness unto sin, into members that became Instruments of righteousness unto God, Rom. 6. I told you that there is a Plague that lights upon our Goods or Possessions;
if God remoue that plague, he doth it that we should testifie our feare of him in that fashion as Daniel taught Nabuchodonozer; in his words will I speake vnto you, Let my counsell be acceptable vnto you,
if God remove that plague, he does it that we should testify our Fear of him in that fashion as daniel taught Nebuchadnezzar; in his words will I speak unto you, Let my counsel be acceptable unto you,
and if we make friends of our wicked Mammon, this may be our comfort, if we should faile in these perillous times, they wilreceiue vs into euerlasting Tabernacles.
and if we make Friends of our wicked Mammon, this may be our Comfort, if we should fail in these perilous times, they wilreceiue us into everlasting Tabernacles.
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if they be timely, if they be competent, they are fit meanes to bring them to reason perforce, with whom ciuill Treaties, and brotherly Intreaties cannot preuaile.
if they be timely, if they be competent, they Are fit means to bring them to reason perforce, with whom civil Treaties, and brotherly Entreaties cannot prevail.
& this amongst the rest, that they haue not been carefull to bring them that sit in darknesse and in the shadow of death, to the knowledge of Christ, and participation of the Gospel.
& this among the rest, that they have not been careful to bring them that fit in darkness and in the shadow of death, to the knowledge of christ, and participation of the Gospel.
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But where is the Prince or State that pitieth their soules, and without any worldly respect endeauours the gaining of them vnto God? some shew we make,
But where is the Prince or State that Pitieth their Souls, and without any worldly respect endeavours the gaining of them unto God? Some show we make,
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If the Apostles and Apostolicke men had affected our saluation no more, we might haue continued till this day such as somtimes we were, barbarous subiects of the Prince of darknesse.
If the Apostles and Apostolic men had affected our salvation no more, we might have continued till this day such as sometimes we were, barbarous Subjects of the Prince of darkness.
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for why should we doubt but that God would blesse the honest endeauours of the Ministers of the truth, who permits the Seducers to steale away so many hearts from God and the King? Of this we may be sure, that eyther God will worke that which we wish, the recouery of those which are seduced;
for why should we doubt but that God would bless the honest endeavours of the Ministers of the truth, who permits the Seducers to steal away so many hearts from God and the King? Of this we may be sure, that either God will work that which we wish, the recovery of those which Are seduced;
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or at least their obstinacie will bee without all excuse, and the punishment thereof by sharpe Lawes will be no more than is iust in the sight both of God and man.
or At least their obstinacy will be without all excuse, and the punishment thereof by sharp Laws will be no more than is just in the sighed both of God and man.
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and certainly his case is desperate who is the worse for his stripes, as you may reade in Gods complaint passionately exprest by Esay, by Amos; and Ieremie hath illustrated it by an excellent simile of reprobate siluer, which is molten in vaine,
and Certainly his case is desperate who is the Worse for his stripes, as you may read in God's complaint passionately expressed by Isaiah, by Amos; and Ieremie hath illustrated it by an excellent simile of Reprobate silver, which is melted in vain,
We should all remember Lots wife, who for looking backe was turned into a pillar of salt, Animae in vitia relabentis accusatricem, a visible inditement of relapsing soules.
We should all Remember Lots wife, who for looking back was turned into a pillar of salt, Spirits in Vices relabentis accusatricem, a visible indictment of relapsing Souls.
but let vs take heed we be not in the number of those wandring stars, of whom St. Iude speaketh, to whom is reserued the blacknesse of darknesse for euer.
but let us take heed we be not in the number of those wandering Stars, of whom Saint Iude speaks, to whom is reserved the blackness of darkness for ever.
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Therefore Repentance taketh time to restore our spirituall health, and doth not compasse it but with much fasting, watching, praying, almesdeeds &c. and is watchfull ouer vs that second wounds make not the first more dangerous;
Therefore Repentance Takes time to restore our spiritual health, and does not compass it but with much fasting, watching, praying, almsdeeds etc. and is watchful over us that second wounds make not the First more dangerous;
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in a word, being deliuered from our enemies, and the hands of all that hate vs, we endeauour to serue God in holinesse and righteousnesse all the dayes of our life.
in a word, being Delivered from our enemies, and the hands of all that hate us, we endeavour to serve God in holiness and righteousness all the days of our life.
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Our Countrey hath both these prerogatiues, and therfore it preacheth vnto vs that which Canaan preached to Israel, Amendment of life, and constancy therein.
Our Country hath both these prerogatives, and Therefore it Preacheth unto us that which Canaan preached to Israel, Amendment of life, and constancy therein.
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The second Motiue which the place doth yeeld, is, the tenure thereof, God (saith Salomon) gaue it to our fathers, they held in franck Almoigne, and God telleth vs in the Psalme, that hee gaue it them to this end, that they might keep his statutes, and obserue his Lawes.
The second Motive which the place does yield, is, the tenure thereof, God (Says Solomon) gave it to our Father's, they held in franck Alms, and God Telleth us in the Psalm, that he gave it them to this end, that they might keep his statutes, and observe his Laws.
Nor let vs despaire, because God is mercifull, yea he hath shewed a great deale of mercy, in that multi corriguntur in paucis, in presenting before vs some few mens harmes, hee bids vs all beware;
Nor let us despair, Because God is merciful, yea he hath showed a great deal of mercy, in that multi corriguntur in paucis, in presenting before us Some few men's harms, he bids us all beware;
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and what should our praier be but Domine ne in supplicijs nostrie alios erudiamus, Let not vs by thy heauy hand bee made examples to others, cum liceat nobis aliorum cruciatibus emendari, whereas if wee haue grace, other mens corrections may be our instructions.
and what should our prayer be but Domine ne in supplicijs nostrie Alioth erudiamus, Let not us by thy heavy hand be made Examples to Others, cum liceat nobis Aliorum cruciatibus emendari, whereas if we have grace, other men's corrections may be our instructions.
To you of this assembly let me say boldly, That the greater we are in place and power, the greater share should we haue in this worke of Repentance, by our example we should teach the people compunction for sin, correction of life, the two most preuailing folliciters of Gods mercy, and preseruers of a State;
To you of this assembly let me say boldly, That the greater we Are in place and power, the greater share should we have in this work of Repentance, by our Exampl we should teach the people compunction for since, correction of life, the two most prevailing folliciters of God's mercy, and preservers of a State;
God forbid that it should be with vs as it was with Israel, that God should find the great men more sons of Belial than the meaner sort, it would be a shrewd prognostication of very euill dayes to come. This day promiseth better things.
God forbid that it should be with us as it was with Israel, that God should find the great men more Sons of Belial than the meaner sort, it would be a shrewd prognostication of very evil days to come. This day promises better things.
LOrd there is great feare of a famine, the pestilence hath entred already far vpon vs, by the enemies of thy truth and our peace we are forced to prepare for war;
LOrd there is great Fear of a famine, the pestilence hath entered already Far upon us, by the enemies of thy truth and our peace we Are forced to prepare for war;
we knowing euery man the plague of his owne heart, cast our selues downe before thy Throne of Mercy, deprecating thy wrath, and supplicating for grace;
we knowing every man the plague of his own heart, cast our selves down before thy Throne of Mercy, deprecating thy wrath, and supplicating for grace;
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Heare thou in heauen thy dwelling place, forgiue, do, and giue to euery man of vs according to his waies, Thou which only knowest the hearts of all men, that we may fear thee all the dayes which we liue in this good Land which thou hast giuen to our fathers,
Hear thou in heaven thy Dwelling place, forgive, do, and give to every man of us according to his ways, Thou which only Knowest the hearts of all men, that we may Fear thee all the days which we live in this good Land which thou hast given to our Father's,
and wee shall finde that it is heauenly, and my Text will teach vs that this heauenly power of Christ is lawfull, because giuen vnto him; and full, because in it selfe vnlimited:
and we shall find that it is heavenly, and my Text will teach us that this heavenly power of christ is lawful, Because given unto him; and full, Because in it self unlimited:
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that must you gather out of the Illatiue, Therefore. In the Apostles embassage or errant, we will consider their common charge and comfort. In the charge we shall see 1. What they must doe, they must Goe, Ite: 2. To whom they are sent, and whereabout. They are sent farre and wide, Goe yee to all Nations.
that must you gather out of the Illative, Therefore. In the Apostles Embassy or errant, we will Consider their Common charge and Comfort. In the charge we shall see 1. What they must do, they must Go, Item: 2. To whom they Are sent, and whereabout. They Are sent Far and wide, Go ye to all nations.
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and to worke their obedience wholly conformable to euery one of those precepts which themselues had receiued from Christ, Teach them to doe all things whatsoeuer I haue commanded you. This is their common charge.
and to work their Obedience wholly conformable to every one of those Precepts which themselves had received from christ, Teach them to do all things whatsoever I have commanded you. This is their Common charge.
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These bee the particulars which offer themselues in this Text to our consideration, I will (God willing) speake of so many of them as the time will permit. Consider you what I say;
These be the particulars which offer themselves in this Text to our consideration, I will (God willing) speak of so many of them as the time will permit. Consider you what I say;
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To make you see that, I must remember you of a Logicke Rule, Talia sunt praedicata, qualia permittuntur esse à subiectis suis, when any attribute or title is giuen to a person, it must bee conceiued in such extent as the person is capable of.
To make you see that, I must Remember you of a Logic Rule, Talia sunt praedicata, Galatia permittuntur esse à subiectis suis, when any attribute or title is given to a person, it must be conceived in such extent as the person is capable of.
but addes, My King dome is not of this world, Iohn 18. and St. Paul, the Kingdome of Heauen is not meate and drinke, it standeth not in any earthly thing;
but adds, My King dome is not of this world, John 18. and Saint Paul, the Kingdom of Heaven is not meat and drink, it Stands not in any earthly thing;
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but in Righteousnesse, and Peace, and Ioy in the Holy Ghost, Rom. 14.17. The Scepter of this Kingdome is the Gospell, the seate of it is the Conscience of man, it is as Christ speaketh in St. Luke, chapt. 17. Regnum Dei intra nos, a Kingdome of God within vs, a spirituall Kingdome mannaged with a spirituall power.
but in Righteousness, and Peace, and Joy in the Holy Ghost, Rom. 14.17. The Sceptre of this Kingdom is the Gospel, the seat of it is the Conscience of man, it is as christ speaks in Saint Lycia, Chapter. 17. Kingdom Dei intra nos, a Kingdom of God within us, a spiritual Kingdom managed with a spiritual power.
though in time it hath receiued many variations, yet did not the Mediatour intermeddle with those humane policies, he erected no power ouer those powers,
though in time it hath received many variations, yet did not the Mediator intermeddle with those humane policies, he erected no power over those Powers,
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as our Writers haue clearly proued against the Vsurpation of the Bishop of Rome, who claimeth by some of his Aduocates directly, by other some indirectly a power, at least ouer all Christian Scepters and Crownes:
as our Writers have clearly proved against the Usurpation of the Bishop of Rome, who claimeth by Some of his Advocates directly, by other Some indirectly a power, At least over all Christian Sceptres and Crowns:
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But this is to confound that which God hath distinguished, the power which the Church deriueth from a Mediatour, which is a spirituall power, with the power which Kings deriue from the Creatour and Founder of humane policy.
But this is to confound that which God hath distinguished, the power which the Church deriveth from a Mediator, which is a spiritual power, with the power which Kings derive from the Creator and Founder of humane policy.
In Foro Poli, in cases of Conscience, and things that belong to ghostly counsell and comfort, those things that belong to the saluation of the soule, the Prince must be ruled by the Pastor,
In Foro Polis, in cases of Conscience, and things that belong to ghostly counsel and Comfort, those things that belong to the salvation of the soul, the Prince must be ruled by the Pastor,
Ezechias calleth the Leuites his Sonnes, 2. Chron. 24. and the Prophet calleth Princes nursing Fathers and nursing Mothers of the Church, Esay 49. Constantine the Emperour distinguished well in his speech to the Prelates, Vos estis Episcopi ad intra, ego ad extra, you are Bishops seruing for the administration of sacred things, and mannaging of the Keyes;
Hezekiah calls the Levites his Sons, 2. Chronicles 24. and the Prophet calls Princes nursing Father's and nursing Mother's of the Church, Isaiah 49. Constantine the Emperor distinguished well in his speech to the Prelates, Vos Ye are Bishops ad intra, ego ad extra, you Are Bishops serving for the administration of sacred things, and managing of the Keys;
and not with either Papists or Schismatickes encroach vpon the Princes Sword, deny vnto him his Iurisdiction Ecclesiasticall, or vsurpe vpon his Temporall;
and not with either Papists or Schismatics encroach upon the Princes Sword, deny unto him his Jurisdiction Ecclesiastical, or usurp upon his Temporal;
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two diseases which raigne much in this age, which a man may more wonder at, that readeth the New Testament, wherein the Iewes dreame of their Messias worldly Kingdome is so plainly discouered,
two diseases which Reign much in this age, which a man may more wonder At, that readeth the New Testament, wherein the Iewes dream of their Messias worldly Kingdom is so plainly discovered,
and the other on Christs left hand in his Kingdome, is checked so discreetly, and that generall rule giuen, Matth. 20. the Kings of the Nations beare rule,
and the other on Christ left hand in his Kingdom, is checked so discreetly, and that general Rule given, Matthew 20. the Kings of the nations bear Rule,
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Neither is Antichrist any better, who sitteth in the Temple of God, and carrieth himselfe as God, 2. Thos. 2. taking vpon him that power ouer the consciences of the people, which Christ neuer gaue him;
Neither is Antichrist any better, who Sitteth in the Temple of God, and Carrieth himself as God, 2. Thos. 2. taking upon him that power over the Consciences of the people, which christ never gave him;
No sooner did the Sonne of God become man, but hee was inuested with this power, the eternall purpose of God and Prophesies of him began to be fulfilled;
No sooner did the Son of God become man, but he was invested with this power, the Eternal purpose of God and prophecies of him began to be fulfilled;
the manhood is of counsell with the Godhead in his gouernment, and Christ from the time of his Conception wrought as God and man, who before wrought onely as God:
the manhood is of counsel with the Godhead in his government, and christ from the time of his Conception wrought as God and man, who before wrought only as God:
aske of mee, and I will giue thee the Heathen for thine Inheritance, &c. Psal. 2. and in Daniel, chapt. 7. one like the sonne of man is brought vnto the Ancient of dayes,
ask of me, and I will give thee the Heathen for thine Inheritance, etc. Psalm 2. and in daniel, Chapter. 7. one like the son of man is brought unto the Ancient of days,
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so saith the Psalme, Thou hast made him a little lower than the Angels, that thou mightst crowne him with glory and honour, Psal. 8. St. Paul applyeth it vnto Christ, and tells elsewhere, that Christ dyed and rose againe, that hee might be Lord both of quicke and dead.
so Says the Psalm, Thou hast made him a little lower than the Angels, that thou Mightest crown him with glory and honour, Psalm 8. Saint Paul Applieth it unto christ, and tells elsewhere, that christ died and rose again, that he might be Lord both of quick and dead.
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The same he teacheth the Ephesians and the Colossians, but especially the Philippians, Christ being in the forme of God, took vpon him the forme of a seruant,
The same he Teaches the Ephesians and the colossians, but especially the Philippians, christ being in the Form of God, took upon him the Form of a servant,
therefore God exalted him, and gaue him a Name aboue all Names, &c. This gift or manner of giuing is properly meant in this place, the gift of power in reward of Christs merit;
Therefore God exalted him, and gave him a Name above all Names, etc. This gift or manner of giving is properly meant in this place, the gift of power in reward of Christ merit;
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The word NONLATINALPHABET doth note sometimes a passiue power, sometimes an actiue; a passiue power, as in those words of the Gospell, to them that receiued Christ hee gaue NONLATINALPHABET, power to bee the sonnes of God; Iohn 1.12. actiue, when Christ sent his Disciples hee gaue them NONLATINALPHABET, power ouer vncleane spirits, Matth. 10.1. that is, to cast them out.
The word does note sometime a passive power, sometime an active; a passive power, as in those words of the Gospel, to them that received christ he gave, power to be the Sons of God; John 1.12. active, when christ sent his Disciples he gave them, power over unclean spirits, Matthew 10.1. that is, to cast them out.
but afterward hee gathered Populum spontaneum, an ingenuous willing people, Psal. 110. a people that should serue him readily, not with a mixt will, halting between two,
but afterwards he gathered Populum Spontaneous, an ingenuous willing people, Psalm 110. a people that should serve him readily, not with a mixed will, halting between two,
true in it selfe, though not so proper to my Text. Therefore we must vnderstand it of an actiue power, that power which by allusion out of the Prophets words is specified in the Reuelation, Cap. 3. He hath the Key of Dauid that shutteth,
true in it self, though not so proper to my Text. Therefore we must understand it of an active power, that power which by allusion out of the prophets words is specified in the Revelation, Cap. 3. He hath the Key of David that shutteth,
and what power is there belonging vnto spirituall gouernment, which is not reduced vnto these three? And they were all three in him without exception, without restriction,
and what power is there belonging unto spiritual government, which is not reduced unto these three? And they were all three in him without exception, without restriction,
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it is greater than any Creature hath, Angell or Man, but yet not so great as is the infinite Power of God, that extends ad omnia possibilia, to all that possible may bee:
it is greater than any Creature hath, Angel or Man, but yet not so great as is the infinite Power of God, that extends and omnia possibilia, to all that possible may be:
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But the power which God hath giuen to the Mediatour, is proportioned not to scientiae simplicis intelligentiae, but visionis, it extends as farre as the Decree which God made before all times, of all that shall be done in due time;
But the power which God hath given to the Mediator, is proportioned not to scientiae Simplicio intelligentiae, but visionis, it extends as Far as the decree which God made before all times, of all that shall be done in due time;
but in the Argument we haue in hand, we must restraine it to the Church, which consisteth of two parts, one Triumphant in Heauen, the other Militant on Earth: Christ hath power in both;
but in the Argument we have in hand, we must restrain it to the Church, which Consisteth of two parts, one Triumphant in Heaven, the other Militant on Earth: christ hath power in both;
hee is that Iacobs Ladder, one end whereof reacheth to Heauen, and the other to the Earth, vpon him continually do the Angels ascend and descend vnto these two places.
he is that Iacobs Ladder, one end whereof reaches to Heaven, and the other to the Earth, upon him continually do the Angels ascend and descend unto these two places.
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Finally, the Angels at his Birth congratulate both places, Glory be to God on high, that is in Heauen, in earth peace, good will towards men, Luke 2. and the Apostle saith, it is the fulnesse of Him that filleth all in all.
Finally, the Angels At his Birth congratulate both places, Glory be to God on high, that is in Heaven, in earth peace, good will towards men, Lycia 2. and the Apostle Says, it is the fullness of Him that fills all in all.
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how farre are both these from that modesty which was in Moses, in Ieremy, and others? who were so farre from going before they were called, that they held backe when God would send them, and pleaded their insufficiency;
how Far Are both these from that modesty which was in Moses, in Ieremy, and Others? who were so Far from going before they were called, that they held back when God would send them, and pleaded their insufficiency;
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And indeede, Quis ad haec idoneus? He is ouer well conceited of himselfe whosoeuer he be, that doth not thinke it to be an ouer-weighty burden, a burden that will crush the strongest shoulders,
And indeed, Quis ad haec Idoneus? He is over well conceited of himself whosoever he be, that does not think it to be an ouer-weighty burden, a burden that will crush the Strongest shoulders,
it is no lesse a fault to bee too backward, than to bee too forward: and yet there are many such, whether because they thinke the calling vnworthy their gifts,
it is no less a fault to be too backward, than to be too forward: and yet there Are many such, whither Because they think the calling unworthy their Gifts,
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this word iustifieth that saying of God in the Prophet, I am found of them that sought mee not, I am made manifest to them that enquired not after mee, Esay 65. Neuer would Adam haue returned to God,
this word Justifieth that saying of God in the Prophet, I am found of them that sought me not, I am made manifest to them that inquired not After me, Isaiah 65. Never would Adam have returned to God,
that Commission is here recalled, and the partition Wall is broken downe, and their Circuit is enlarged, they are taught that in Iesus Christ there is neyther Iewe nor Gentile, Grecian nor Barbaria•, bond nor free, male nor female, all are one in him (as St. Paul saith) and St. Peter warned by a Vision breakes out into this confession, I perceiue of a truth, that there is no respect of persons with God,
that Commission is Here Recalled, and the partition Wall is broken down, and their Circuit is enlarged, they Are taught that in Iesus christ there is neither Iewe nor Gentile, Grecian nor Barbaria•, bound nor free, male nor female, all Are one in him (as Saint Paul Says) and Saint Peter warned by a Vision breaks out into this Confessi, I perceive of a truth, that there is no respect of Persons with God,
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and now the Apostles heare from Christ, that they must make good those Prophesies, their sound must goe out into all the world, they must be the Light of the world,
and now the Apostles hear from christ, that they must make good those prophecies, their found must go out into all the world, they must be the Light of the world,
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had the Iewes entertained the Gospell, the Apostles would haue spent more time with them, and they spent the lesse time with them, because they did not entertaine it.
had the Iewes entertained the Gospel, the Apostles would have spent more time with them, and they spent the less time with them, Because they did not entertain it.
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and in the Prophets, the re-vnion of Iuda and Israel so often mentioned, meaneth no other than the knitting of the Iewes and the Gentiles into one Church,
and in the prophets, the reunion of Iuda and Israel so often mentioned, means no other than the knitting of the Iewes and the Gentiles into one Church,
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The Oliue Tree will beare both branches, Rom. 11. the Seale of God is to be set vpon both, Reuel. 6. and both make vp one peculiar purch•sed people of Christ, one Houshold, one Kingdome, Ephes. 2. all are Christs by the merit of his Passion,
The Olive Tree will bear both branches, Rom. 11. the Seal of God is to be Set upon both, Revel. 6. and both make up one peculiar purch•sed people of christ, one Household, one Kingdom, Ephesians 2. all Are Christ by the merit of his Passion,
The world is much troubled now about Vniuersall Grace, the Resolution in short may be this, that (forbearing to bee ouer-busie with Gods Predestination, who is not pleased to acquaint vs with his Counsell in his distinguishing persons, in a Ministers Commission Grace is Vniuersall;
The world is much troubled now about Universal Grace, the Resolution in short may be this, that (forbearing to be overbusy with God's Predestination, who is not pleased to acquaint us with his Counsel in his distinguishing Persons, in a Ministers Commission Grace is Universal;
and it is but for the more orderly gouernment and edification of the Church, that the exercise of euery mans Orders is restrained to a certaine charge;
and it is but for the more orderly government and edification of the Church, that the exercise of every men Order is restrained to a certain charge;
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They must teach; NONLATINALPHABET, saith the Text, make Disciples. And indeede, it is not a bare Historicall narration that they must make of the Gospell, they must seeke by morall instruction to winne the people vnto Christ;
They must teach;, Says the Text, make Disciples. And indeed, it is not a bore Historical narration that they must make of the Gospel, they must seek by moral instruction to win the people unto christ;
for in Zachary, chapt. 8. the Prophesie is deliuered thus, The Inhabitants of one Citie shall goe to another, saying, Let vs goe speedily to pray before the Lord,
for in Zachary, Chapter. 8. the Prophesy is Delivered thus, The Inhabitants of one city shall go to Another, saying, Let us go speedily to pray before the Lord,
for one is your Master, euen Christ, Matth. 23. And the weapons of the Apostles warfare were mighty through God, to bring into captiuity euery thought to the obedience of Christ, 2. Cor. 10.
for one is your Master, even christ, Matthew 23. And the weapons of the Apostles warfare were mighty through God, to bring into captivity every Thought to the Obedience of christ, 2. Cor. 10.
But those weapons were not carnall but spirituall. It is for Mahumetans to make their Muselmans (as they call them) that is, right Beleeuers (if he beleeue aright that beleeues in the Alcaron, a sinke of all senslesse and sensuall dreames) by the sword.
But those weapons were not carnal but spiritual. It is for Mahumetans to make their Muselmans (as they call them) that is, right Believers (if he believe aright that believes in the alcaron, a sink of all senseless and sensual dreams) by the sword.
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Christ went about teaching, Matth. 10. and it was by teaching that the holy Ghost led the Apostles into all Truth, Iohn 14. & 26. And indeede, this is the most noble kinde of winning men, to winne their vnderstanding and winne their will;
christ went about teaching, Matthew 10. and it was by teaching that the holy Ghost led the Apostles into all Truth, John 14. & 26. And indeed, this is the most noble kind of winning men, to win their understanding and win their will;
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and you haue gotten but the worser part of him; not a man, but his Vizard, which can neuer proue good, either to the conquerour, or the conquered. Well then;
and you have got but the Worse part of him; not a man, but his Vizard, which can never prove good, either to the conqueror, or the conquered. Well then;
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the Word of God must dwell richly in you, especially, you must arme your selues with the sword of the Spirit, Colos. 4. Ephes 6. 2. Tim. 4. Tit. 2. which is the Word of God, that you may bee able to instruct the ignorant,
the Word of God must dwell richly in you, especially, you must arm your selves with the sword of the Spirit, Colos 4. Ephesians 6. 2. Tim. 4. Tit. 2. which is the Word of God, that you may be able to instruct the ignorant,
And this care doth St. Paul commend earnestly to Timothie and Titus. And you know, that it was a very bitter reproofe which Christ vsed vnto Nicodemus, Art thou a Master in Israel,
And this care does Saint Paul commend earnestly to Timothy and Titus. And you know, that it was a very bitter reproof which christ used unto Nicodemus, Art thou a Master in Israel,
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and knowest not these things? Ier. 3. If you will be Pastors according to Gods owne hrart, you must feede his people with knowledge and vnderstanding.
and Knowest not these things? Jeremiah 3. If you will be Pastors according to God's own hrart, you must feed his people with knowledge and understanding.
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for not onely Iohn the Baptist, but the Apostles also baptized, as it is in St. Iohn, chap. 4. And howsoeuer there is a question, Whether the Baptisme of Iohn the Baptist,
for not only John the Baptist, but the Apostles also baptised, as it is in Saint John, chap. 4. And howsoever there is a question, Whither the Baptism of John the Baptist,
yet there is no question but that the Baptisme is the same, and of the same efficacy which the Apostles administred both before and after Christs Passion.
yet there is no question but that the Baptism is the same, and of the same efficacy which the Apostles administered both before and After Christ Passion.
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except in case of infirmitie, wherein the Church allowed springling in stead of dipping: But nicitie hath almost worne out the old forme, at least in many places;
except in case of infirmity, wherein the Church allowed springling in stead of dipping: But nicitie hath almost worn out the old Form, At least in many places;
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And yet the old forme doth most liuely represent that which St. Paul maketh the life of Baptisme, that is, our conformitie to Christ: Know you not (saith he, Rom. 6.) that so many of vs as were baptised into Iesus Christ, were baptised into his death? therefore we are buryed with him by Baptisme into death, that like as Christ was raised vp from the dead to the glorie of the Father,
And yet the old Form does most lively represent that which Saint Paul makes the life of Baptism, that is, our conformity to christ: Know you not (Says he, Rom. 6.) that so many of us as were baptised into Iesus christ, were baptised into his death? Therefore we Are buried with him by Baptism into death, that like as christ was raised up from the dead to the glory of the Father,
Go to (saith Gregorie Nyssen) thou that art baptized, thou art become another man, it doth not appeare in the lineaments of thy body, it must appeare in the lineaments of thy manners;
Go to (Says Gregory Nyssen) thou that art baptised, thou art become Another man, it does not appear in the lineaments of thy body, it must appear in the lineaments of thy manners;
Mortification and Viuification, Remission of sinnes, Adoption to be Gods sonnes, Iustification and Sanctification are the Blessings that wee reape by being put into that Bath of Regeneration:
Mortification and Vivification, Remission of Sins, Adoption to be God's Sons, Justification and Sanctification Are the Blessings that we reap by being put into that Bath of Regeneration:
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Which is also the very gate of saluation, and maketh vs capable of all other sacred Rites of the Church, which they call Sacramenta, or Sacramentalia, Sacraments,
Which is also the very gate of salvation, and makes us capable of all other sacred Rites of the Church, which they call Sacraments, or Sacramentals, Sacraments,
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In Nomine, in the Name noteth the Vnitie of the Godhead against Arius; for were there more Gods than one, the holy Ghost would say, in Nominibus, and not in Nomine.
In Nomine, in the Name notes the Unity of the Godhead against Arius; for were there more God's than one, the holy Ghost would say, in Nominibus, and not in Nomine.
for wee owe it vnto all three persons, though to none but to them three. St. Ierome saith right, Vna diuinitas, vna largitio, the Deitie in all three is One,
for we owe it unto all three Persons, though to none but to them three. Saint Jerome Says right, Una diuinitas, Una largitio, the Deity in all three is One,
when we aske them what they learne therein, they answer vs, they learne three things; first, to beleeue in God the Father that made them and all the world;
when we ask them what they Learn therein, they answer us, they Learn three things; First, to believe in God the Father that made them and all the world;
Marke then St. Austins conclusion, Symbolum igitur profitetur quis, eo ipso quod baptizatur, the receiuing of Baptisme is a Profession of the Christian Faith.
Mark then Saint Austins conclusion, Symbol igitur profitetur quis, eo ipso quod baptizatur, the receiving of Baptism is a Profession of the Christian Faith.
This checketh the presumption of the Bishop of Rome, in multiplying Sacraments; and we must be warned to do nothing in Gods seruice without his warrant.
This checketh the presumption of the Bishop of Rome, in multiplying Sacraments; and we must be warned to do nothing in God's service without his warrant.
a Minister is a publicke person, whatsoeuer he doth in the Church, he doth it in anothers Name; the parts of his Ministrie being two, to administer NONLATINALPHABET, to present the peoples deuotion to God,
a Minister is a public person, whatsoever he does in the Church, he does it in another's Name; the parts of his Ministry being two, to administer, to present the peoples devotion to God,
but such as the Church appointeth, because he speaketh in her Name; and so when he bringeth any thing from God, he must remember, that he doth represent his person to the Church.
but such as the Church appoints, Because he speaks in her Name; and so when he brings any thing from God, he must Remember, that he does represent his person to the Church.
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the Minister must remember himselfe to be onely an instrument, as St. Peter confesseth when hee wrought the Miracle vpon the lame man, Acts 3. Wee baptize with water, but the gifts of the holy Ghost come from God.
the Minister must Remember himself to be only an Instrument, as Saint Peter Confesses when he wrought the Miracle upon the lame man, Acts 3. we baptise with water, but the Gifts of the holy Ghost come from God.
by themselues (if they be of age) or if children by their sureties, renounce the Diuill and all his workes, the pompes and vanities of the wicked world,
by themselves (if they be of age) or if children by their sureties, renounce the devil and all his works, the pomps and vanities of the wicked world,
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Finally, inuocatur nomen Trinitatis super nos, from the time that wee are baptized, wee must acknowledge that the Lord is our God, Hee hath made vs, not wee our selues, wee are his people,
Finally, inuocatur Nome Trinitatis super nos, from the time that we Are baptised, we must acknowledge that the Lord is our God, He hath made us, not we our selves, we Are his people,
As the Baptizer, so the Baptized should make vse of euery of these obseruations; they must 1. beediscreet in not admitting more Sacraments than God sendeth;
As the Baptizer, so the Baptised should make use of every of these observations; they must 1. beediscreet in not admitting more Sacraments than God sends;
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But the constant practice of the Church in all parts of the world retaining this Form, permits vs not so to construe the words in the Acts: The meaning seemeth rather to be this;
But the constant practice of the Church in all parts of the world retaining this From, permits us not so to construe the words in the Acts: The meaning seems rather to be this;
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for in the West Church the Minister speaketh thus to him that is baptized, Ego baptizo te; in the East Church thus, Baptizetur iste; but the difference is confest on both sides not to be materiall, therefore I passe it ouer.
for in the West Church the Minister speaks thus to him that is baptised, Ego Baptizo te; in the East Church thus, Baptizetur iste; but the difference is confessed on both sides not to be material, Therefore I pass it over.
Themselues hold them not to be of the essence, but of the solemnitie of Baptisme, they cannot, they doe not deny but that wee keepe the essence intire:
Themselves hold them not to be of the essence, but of the solemnity of Baptism, they cannot, they do not deny but that we keep the essence entire:
of those things which belong to the solemnitie our Church hath retained so much as is thought fit for edification, the rest it hath cut off, not without cause,
of those things which belong to the solemnity our Church hath retained so much as is Thought fit for edification, the rest it hath Cut off, not without cause,
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and the contempt hazardeth saluation, Except a man be borne againe of water and the holy Ghost, bee cannot enter into the Kingdome of Heauen, Iohn 3. But Faith in no case may be wanting. Mistake not;
and the contempt hazardeth salvation, Except a man be born again of water and the holy Ghost, bee cannot enter into the Kingdom of Heaven, John 3. But Faith in no case may be wanting. Mistake not;
except they were first catechised, and could professe their Faith. The Ancients write much de Catechumenis worth our reading and imitating in the same case;
except they were First catechised, and could profess their Faith. The Ancients write much de Catechumenis worth our reading and imitating in the same case;
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and of those adulti, or Persons come to the yeares of discretion, must you vnderstand all those rules in the Scripture, which require those acts of the reasonable soule, Faith, Hope,
and of those adulti, or Persons come to the Years of discretion, must you understand all those rules in the Scripture, which require those acts of the reasonable soul, Faith, Hope,
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But Christ doth not here prescribe who shall be baptized, but How. At least Christ doth not forbidde them to be baptized which are not taught, but commands them that are taught to be baptized:
But christ does not Here prescribe who shall be baptised, but How. At lest christ does not forbid them to be baptised which Are not taught, but commands them that Are taught to be baptised:
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they are not increduli, they haue no actuall vnbeliefe, neyther can they Ponere obicem, resist the grace of the Spirit, or make themselues vncapable thereof.
they Are not increduli, they have no actual unbelief, neither can they Ponere obicem, resist the grace of the Spirit, or make themselves uncapable thereof.
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Secondly, they are foederati, they are in Gods Couenant by meanes of their Parents, whom when God receiued into the Church, he receiued them with this Promise, Ero Deus tuus, & seminis t•ui.
Secondly, they Are foederati, they Are in God's Covenant by means of their Parents, whom when God received into the Church, he received them with this Promise, Ero Deus Thy, & seminis t•ui.
aswell as a childe vnder age is bound when hee commeth to age to satisfie his Tutor for whatsoeuer hee reasonably doth expend vpon his health, foode, apparrell,
aswell as a child under age is bound when he comes to age to satisfy his Tutor for whatsoever he reasonably does expend upon his health, food, apparel,
euen in the same infancie, to giue him the grace of his Couenant? and the Minister in his Name to seale vnto the childe the assurance thereof by the Sacrament? Surely hee is, otherwise the stipulation is not mutuall.
even in the same infancy, to give him the grace of his Covenant? and the Minister in his Name to seal unto the child the assurance thereof by the Sacrament? Surely he is, otherwise the stipulation is not mutual.
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though they expect their personall Homage, till they come to yeares of discretion: so doth God deale with the new-borne subiects of the Kingdome of heauen.
though they expect their personal Homage, till they come to Years of discretion: so does God deal with the newborn Subjects of the Kingdom of heaven.
And as it were very hard for a King to put a childe borne vnder his allegiance out of the protection of his law, till he is of yeares to doe his owne Homage, and take his Oath:
And as it were very hard for a King to put a child born under his allegiance out of the protection of his law, till he is of Years to do his own Homage, and take his Oath:
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so standeth it not with the goodnesse of God to with-hold the benefit of the Sacrament, from him whom he hath taken to bee his childe, till he can with his owne voice professe that hee doth vow himselfe to bee such.
so Stands it not with the Goodness of God to withhold the benefit of the Sacrament, from him whom he hath taken to be his child, till he can with his own voice profess that he does Voelli himself to be such.
Wherefore LEt vs pray God, that the Pastors may so teach, and the People so learne, that both doing their duety in the Kingdome of Grace, may receiue their reward in the Kingdome of Glory, from him that hath all power both in Heauen and Earth.
Wherefore LEt us pray God, that the Pastors may so teach, and the People so Learn, that both doing their duty in the Kingdom of Grace, may receive their reward in the Kingdom of Glory, from him that hath all power both in Heaven and Earth.
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Hee sendeth them with a common charge and comfort. Their charge is, to goe through the whole world, & to endeauour to conuert all both Iewes and Gentiles vnto Christ.
He sends them with a Common charge and Comfort. Their charge is, to go through the Whole world, & to endeavour to convert all both Iewes and Gentiles unto christ.
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In which words I will obserue vnto you these two things; first, whereunto the seruice of a Minister is resembled, to the office of a Schoolemaster; the word NONLATINALPHABET alludes thereunto:
In which words I will observe unto you these two things; First, whereunto the service of a Minister is resembled, to the office of a Schoolmaster; the word alludes thereunto:
The first name that euer was giuen vnto Christians, was the name of Disciples, that is, Schollars; wee finde the name in the former Verse implyed in the word NONLATINALPHABET, make Disciples:
The First name that ever was given unto Christians, was the name of Disciples, that is, Scholars; we find the name in the former Verse employed in the word, make Disciples:
they range their Schollars into Formes, and though themselues bee neuer so learned, yet they reade vnto their seuerall Formes no deeper points than they are capable of:
they range their Scholars into Forms, and though themselves be never so learned, yet they read unto their several Forms no Deeper points than they Are capable of:
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This is that our Sauiour meaneth, when hee saith, that the Steward of the Lords House who is faithfull and wise, will giue to euery one of the Family his portion, and that in due season: In due season;
This is that our Saviour means, when he Says, that the Steward of the lords House who is faithful and wise, will give to every one of the Family his portion, and that in due season: In due season;
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not only speaking Verbum Dei in die suo, opening such passages of Scripture, as are sutable to seuerall Times and Feasts (a thing which discreet Ministers should looke vnto,
not only speaking Verbum Dei in die Sue, opening such passages of Scripture, as Are suitable to several Times and Feasts (a thing which discreet Ministers should look unto,
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and thinke that the Church hath therefore disposed the passages of Scripture in the Liturgie agreeable to Times, that the Minister should therehence learne what Arguments hee should chuse for his Texts.) But this is not all that is meant by giuing the beleeuers each one his portion in due season;
and think that the Church hath Therefore disposed the passages of Scripture in the Liturgy agreeable to Times, that the Minister should therehence Learn what Arguments he should choose for his Texts.) But this is not all that is meant by giving the believers each one his portion in due season;
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it is meant also, that they must so breed all that are committed to their care, that the old shall not neede to come backe againe to learne their rudiments, wherein they should haue beene throughly instructed when they were young.
it is meant also, that they must so breed all that Are committed to their care, that the old shall not need to come back again to Learn their rudiments, wherein they should have been thoroughly instructed when they were young.
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If this were done, so many discontents would not grow betweene pastor and people, while they contend which of the Flocke should be, or should not be catechized;
If this were done, so many discontents would not grow between pastor and people, while they contend which of the Flock should be, or should not be Catechized;
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But this comes to passe, for that the wholsome Ordinance of the Church is neglected, which requires, that you should call vpon children to performe in their owne persons that vow which was made for them by their Sureties,
But this comes to pass, for that the wholesome Ordinance of the Church is neglected, which requires, that you should call upon children to perform in their own Persons that Voelli which was made for them by their Sureties,
and not suffer them to partake the Communion, and other sacred Rites, till they can doe it so well, that you may vpon your knowledge present them to the Bishop,
and not suffer them to partake the Communion, and other sacred Rites, till they can do it so well, that you may upon your knowledge present them to the Bishop,
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But as foolish Schoolemasters, that ignorant people may thinke their Schollars are very forward, reade Greeke to them when they scarce vnderstand any Latine:
But as foolish Schoolmasters, that ignorant people may think their Scholars Are very forward, read Greek to them when they scarce understand any Latin:
There is another errour, and it is some kinne to this, and that is, to teach them that are present the duety of some that are absent, teach the people what is the Pastors duty,
There is Another error, and it is Some kin to this, and that is, to teach them that Are present the duty of Some that Are absent, teach the people what is the Pastors duty,
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in a Country Parish to speake of their faults that are in authority, and at an Assembly of Iudges, of Iustices, to discourse at large of those things which concerne the duety of a Country man, &c. I will not deny,
in a Country Parish to speak of their Faults that Are in Authority, and At an Assembly of Judges, of Justices, to discourse At large of those things which concern the duty of a Country man, etc. I will not deny,
Euen so a discreet Minister must teach his people, not onely to know, but to doe their duetie, to turne their Science into Conscience, so to learne Christ,
Eve so a discreet Minister must teach his people, not only to know, but to do their duty, to turn their Science into Conscience, so to Learn christ,
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as to become Christians, Christians in that sense which St. Paul speaketh of to the Galathians, My little children, with whom I am in trauell againe till Iesus Christ bee formed in you;
as to become Christians, Christians in that sense which Saint Paul speaks of to the Galatians, My little children, with whom I am in travel again till Iesus christ be formed in you;
And elsewhere he saith, that to learne Christ is to put off the Old man and put on the New. And certainly, hee is a very truant in the Schole of Christ, whose life doth not expresse his learning, that is not aswell a doer as a hearer of the word. It is a grosse conceit, that true beleeuing without godly liuing will aduantage a Christian;
And elsewhere he Says, that to Learn christ is to put off the Old man and put on the New. And Certainly, he is a very truant in the School of christ, whose life does not express his learning, that is not aswell a doer as a hearer of the word. It is a gross conceit, that true believing without godly living will advantage a Christian;
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St. Austin was occasioned by it to write his Bookes de fide & operibus; yea before him the Apostles in euery Epistle forget not to correct that errour.
Saint Austin was occasioned by it to write his Books de fide & operibus; yea before him the Apostles in every Epistle forget not to correct that error.
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And indeede Baptisme, which is Sacramentum fidei, the obsignation of our faith, doth it not represent vnto vs our dying vnto sinne, and rising vnto righteousnesse? and if wee doe not make this vse of it, non prodest, sed obest, they that are not the better by it, shall fare the worse for their Baptisme:
And indeed Baptism, which is Sacramentum fidei, the obsignation of our faith, does it not represent unto us our dying unto sin, and rising unto righteousness? and if we do not make this use of it, non profits, sed obest, they that Are not the better by it, shall fare the Worse for their Baptism:
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for the indelible character which we receiue in it will testifie against vs in the day of iudgement, that wee haue not only transgrest Gods commandements,
for the indelible character which we receive in it will testify against us in the day of judgement, that we have not only transgressed God's Commandments,
But keeping doth signifie not only obseruing of that which wee learne, but the encreasing thereof also, we must not thinke that the first steppe is the highest,
But keeping does signify not only observing of that which we Learn, but the increasing thereof also, we must not think that the First step is the highest,
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and Christ the chiefe Master of the great Schoole of the Church, leaueth not Ministers, which are but vnder-Masters, to reade what they will vnto their Schollars,
and christ the chief Master of the great School of the Church, Leaveth not Ministers, which Are but vnder-Masters, to read what they will unto their Scholars,
Whereupon St. Paul, 1 Cor. 11. vseth those words, Quae accepi à Domino, tradidi vobis, what I haue receiued of the Lord, that haue I deliuered vnto you.
Whereupon Saint Paul, 1 Cor. 11. uses those words, Quae accepi à Domino, tradidi vobis, what I have received of the Lord, that have I Delivered unto you.
euen so the Ministers of Christ must deliuer Christs message vnto his Church, it is to his will, not their owne, that they must require the peoples obedience;
even so the Ministers of christ must deliver Christ message unto his Church, it is to his will, not their own, that they must require the peoples Obedience;
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You are baptized into the faith professed in the Church of Rome, at least as many of you as liued in Queene Maries dayes, in Henrie the Eights dayes, and before;
You Are baptised into the faith professed in the Church of Rome, At least as many of you as lived in Queen Mary's days, in Henry the Eights days, and before;
and if in your owne persons you were not, yet your Ancestors were, and if they or you were, you haue vowed obedience then to the Bishop of Rome, you ought then in conscience to be reconciled vnto him.
and if in your own Persons you were not, yet your Ancestors were, and if they or you were, you have vowed Obedience then to the Bishop of Rome, you ought then in conscience to be reconciled unto him.
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But though they haue stained baptisme with many superstitions, yet haue they not therein, or in the forme thereof set out by Authoritie of the Councell of Trent,
But though they have stained Baptism with many superstitions, yet have they not therein, or in the Form thereof Set out by authority of the Council of Trent,
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They that are baptized (saith the Apostle) put on Christ, and in Baptisme are adopted to bee children of God, to obey the voyce of their Father, to heare the command of Christ their Sauiour. True;
They that Are baptised (Says the Apostle) put on christ, and in Baptism Are adopted to be children of God, to obey the voice of their Father, to hear the command of christ their Saviour. True;
but this the Papists haue not done, neither indeed can they, and therefore what without good record they obtrude to the Church, Christian people may refuse without breaking their vow they made in Baptisme.
but this the Papists have not done, neither indeed can they, and Therefore what without good record they obtrude to the Church, Christian people may refuse without breaking their Voelli they made in Baptism.
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but he must know, that tota obedientia is copulatiua, as the Schooles speake, all the Commandements of God are knit together with a coniunction copulatiue;
but he must know, that tota obedientia is copulatiua, as the Schools speak, all the commandments of God Are knit together with a conjunction copulative;
they must vse their stomacks to all spirituall sustenance, and learne to digest whatsoeuer God speaketh to them by his Ministers, not doubting but that though many things rellish not pleasantly to flesh and bloud,
they must use their stomachs to all spiritual sustenance, and Learn to digest whatsoever God speaks to them by his Ministers, not doubting but that though many things relish not pleasantly to Flesh and blood,
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What Balaam answered vnto the Messengers of Balaac, may well beseeme euery faithfull Pastor, If Balaac will giue me his house full of gold, Numb. 22.18. I cannot goe from that word which I receiue from the Lord, to doe more or lesse.
What balaam answered unto the Messengers of Balaam, may well beseem every faithful Pastor, If Balaam will give me his house full of gold, Numb. 22.18. I cannot go from that word which I receive from the Lord, to do more or less.
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In regard of the affirmatiue wee must imitate Dauid, a man after Gods owne heart, Acts 13. who did facere omnes voluntates Dei, doe all that which God would haue him doe;
In regard of the affirmative we must imitate David, a man After God's own heart, Acts 13. who did facere omnes Voluntates Dei, do all that which God would have him doe;
And touching the negatiue, wee must imitate the same Dauid, who saith of himselfe, that All wicked wayes he did vtterly abhorre, Psal. 119. If thus we liue, we shall doe as we pray, Gods will in earth as it is done in heauen.
And touching the negative, we must imitate the same David, who Says of himself, that All wicked ways he did utterly abhor, Psalm 119. If thus we live, we shall do as we pray, God's will in earth as it is done in heaven.
for sinne condemned sinne in the flesh, that the righteousnesse of the Law might bee fulfilled in vs, Cap. 19. which walke not according to the flesh, but according to the spirit.
for sin condemned sin in the Flesh, that the righteousness of the Law might be fulfilled in us, Cap. 19. which walk not according to the Flesh, but according to the Spirit.
we must not be like Scribes and Pharisees, that bound heauie burdens and layd them vpon the peoples shoulders, whereat they would not lift with one of their fingers.
we must not be like Scribes and Pharisees, that bound heavy burdens and laid them upon the peoples shoulders, whereat they would not lift with one of their fingers.
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one finite, which they call Physicall, the other infinite, which they call Hyperphysicall; which distinction is such as I thinke themselues doe not vnderstand, I am sure they doe not expresse it so that it may bee conceiued:
one finite, which they call Physical, the other infinite, which they call Hyperphysical; which distinction is such as I think themselves do not understand, I am sure they do not express it so that it may be conceived:
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St. Iohn teacheth vs so, By this wee know that he abideth in vs by the Spirit that he hath giuen vnto vs. But it is not a bare presence that we haue to doe withall, I told you it is a powerfull presence;
Saint John Teaches us so, By this we know that he Abideth in us by the Spirit that he hath given unto us But it is not a bore presence that we have to do withal, I told you it is a powerful presence;
the Apostles, though they carried heauenly treasures, it was but in earthen vessels, themselues were but plain men, of no great parts nor parentage in outward shew, likely not only to be scorned,
the Apostles, though they carried heavenly treasures, it was but in earthen vessels, themselves were but plain men, of no great parts nor parentage in outward show, likely not only to be scorned,
and turne to God, to beleeue in Christ crucified, take vp their crosse and follow him? The vndergoing of such a danger, the compassing of such a designe, require a powerfull Presence, without which the Apostles would neuer haue ventared to vndertake their charge.
and turn to God, to believe in christ Crucified, take up their cross and follow him? The undergoing of such a danger, the compassing of such a Design, require a powerful Presence, without which the Apostles would never have ventared to undertake their charge.
Whereas afterward, when God threatned to withdraw his presence, by reason of the vntowardlines of the Israelites cariage, Moses speaketh plainly to God, If thou wilt not go with vs, send vs not hence;
Whereas afterwards, when God threatened to withdraw his presence, by reason of the vntowardlines of the Israelites carriage, Moses speaks plainly to God, If thou wilt not go with us, send us not hence;
and wee finde, that both of them startled at their message, and held backe, till God drew them on with a promise of being with them. But of all promises that is most markeable which is made to Zorobabel, Zachary 4. Who art thou, O great Mountaine? before Zorobabel thou shalt become a plaine;
and we find, that both of them startled At their message, and held back, till God drew them on with a promise of being with them. But of all promises that is most markable which is made to Zerubbabel, Zachary 4. Who art thou, Oh great Mountain? before Zerubbabel thou shalt become a plain;
But you may resolue Christs presence with his Apostles into the Protection of their persons, and Cooperation in their worke. The protection of their persons;
But you may resolve Christ presence with his Apostles into the Protection of their Persons, and Cooperation in their work. The protection of their Persons;
Oh would to God wee did all acknowledge this presence of Christ in his Church; it would make vs carry our selues more holily, and more readily doe our duety;
O would to God we did all acknowledge this presence of christ in his Church; it would make us carry our selves more holily, and more readily do our duty;
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As for Christs Cooperation, it is plaine, that the conuersion of the world was Mutatio dextrae Altissimi; that in such a moment of time the Gentiles in all knowne parts of the world should bee so brought to entertaine the Gospell, was a worke of no weaker power than that of the Almighty;
As for Christ Cooperation, it is plain, that the conversion of the world was Change Dextrae Altissimi; that in such a moment of time the Gentiles in all known parts of the world should be so brought to entertain the Gospel, was a work of no Weaker power than that of the Almighty;
it was his worke Qui facit mirabilia magna solus, that onely doth great Wonders. But what is this to vs that are Ministers now? wee are not Apostles. True;
it was his work Qui facit mirabilia Magna solus, that only does great Wonders. But what is this to us that Are Ministers now? we Are not Apostles. True;
but wee are the Successors of the Apostles, and Christ promiseth not onely a powerfull but a perpetuall Presence, he promiseth to be with them alwayes vnto the worlds end.
but we Are the Successors of the Apostles, and christ promises not only a powerful but a perpetual Presence, he promises to be with them always unto the world's end.
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And we must comfort our selues with the Cooperation of Christ, and acknowledge, that wheresoeuer Paul planteth and Apollo watereth, it is God that giueth the increase;
And we must Comfort our selves with the Cooperation of christ, and acknowledge, that wheresoever Paul plants and Apollo Waters, it is God that gives the increase;
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it is not we, but the Grace of God with vs, that doth produce these supernaturall effects in the people, their Regeneration, their Absolution, their ghostly Consolation, &c. Vnder Vobiscum, With you, you must comprehend not onely Pastors, but People also, for Where two or three are gathered together in my name (saith Christ) I am in the middest of them;
it is not we, but the Grace of God with us, that does produce these supernatural effects in the people, their Regeneration, their Absolution, their ghostly Consolation, etc. Under Vobiscum, With you, you must comprehend not only Pastors, but People also, for Where two or three Are gathered together in my name (Says christ) I am in the midst of them;
and in the Reuelation, Christ appeareth walking in the middest of the golden Candlesticks. In regard of protection, he promiseth to bee a wall of fire vnto his people;
and in the Revelation, christ appears walking in the midst of the golden Candlesticks. In regard of protection, he promises to be a wall of fire unto his people;
God was neuer pleased to suffer corruption so farre to preuaile, but that he prouided a new Plant to shoote out before he forsooke that which degenerated.
God was never pleased to suffer corruption so Far to prevail, but that he provided a new Plant to shoot out before he forsook that which degenerated.
You see how the Church was continued till the floud in Noah, who succeeded the Patriarches that descended from Seth; & after the floud God preserued a Sem at the least,
You see how the Church was continued till the flood in Noah, who succeeded the Patriarchs that descended from Seth; & After the flood God preserved a Sem At the least,
the other Churches may faile, she cannot faile, she, and she only, hath a priuiledge from erring, from falling from the truth deriued from St. Peter. But I told you when I brake vp the Text, that the charge and comfort were common to all the Apostles.
the other Churches may fail, she cannot fail, she, and she only, hath a privilege from erring, from falling from the truth derived from Saint Peter. But I told you when I brake up the Text, that the charge and Comfort were Common to all the Apostles.
And that their successors are all equall herein is cleere, because both charge and comfort are common to them all vntill the worlds end. Were there no other Text in the Bible, this is plaine enough to refute the vanitie of their priuiledge.
And that their Successors Are all equal herein is clear, Because both charge and Comfort Are Common to them all until the world's end. Were there no other Text in the bible, this is plain enough to refute the vanity of their privilege.
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read St. Paul to the Romans, and read there, that St. Paul doth not onely repute them but a Branch of the Church grafted in the old stocke, but biddeth them Not to bee high minded, but feare;
read Saint Paul to the Roman, and read there, that Saint Paul does not only repute them but a Branch of the Church grafted in the old stock, but bids them Not to be high minded, but Fear;
One, that they appropriate to themselues the common Promises made vnto the whole Church; the second, that they vnderstand them absolutely, whereas they are meant conditionally.
One, that they Appropriate to themselves the Common Promises made unto the Whole Church; the second, that they understand them absolutely, whereas they Are meant conditionally.
For though touching the Elect it is true that God will preserue them, and it is true absolutely, that God will euer haue a Church wherein those Elect shall bee;
For though touching the Elect it is true that God will preserve them, and it is true absolutely, that God will ever have a Church wherein those Elect shall be;
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If they doe, they doe but vainely flatter themselues, and wofull experience will make them spectacles to the world of this vaine presumption. To conclude this point;
If they do, they do but vainly flatter themselves, and woeful experience will make them spectacles to the world of this vain presumption. To conclude this point;
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And as for the Crosse which they are to suffer, they should not bee troubled with that, that also must haue an End: wherefore, doing their dutie, Christ would haue them minde that Prouerbe, Non si male nunc, & olim sic erit, this world shall not last euer:
And as for the Cross which they Are to suffer, they should not be troubled with that, that also must have an End: Wherefore, doing their duty, christ would have them mind that Proverb, Non si male nunc, & Once sic erit, this world shall not last ever:
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and the faithfull seruants of Christ, they also shall come to another world, where they shall enioy the reward of their paines, a blessed life for euermore;
and the faithful Servants of christ, they also shall come to Another world, where they shall enjoy the reward of their pains, a blessed life for evermore;
So that the End is not only an End of consumption, but of consummation also, both to good and bad, Whereupon followeth another Note, that the word donec vntill, doth not meane that after the end of the world Christ wil be no longer with vs;
So that the End is not only an End of consumption, but of consummation also, both to good and bad, Whereupon follows Another Note, that the word donec until, does not mean that After the end of the world christ will be no longer with us;
that sense of the world, condemned by St. Hierome writing against Heluidius in the case of the Mother of Christs Virginitie, must also receiue the same sense here.
that sense of the world, condemned by Saint Jerome writing against Helvidius in the case of the Mother of Christ Virginity, must also receive the same sense Here.
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but he shall be with vs as he is with the Angels that are confirmed in grace, the enioying of his blessed presence shall be no small part of our eternall happinesse.
but he shall be with us as he is with the Angels that Are confirmed in grace, the enjoying of his blessed presence shall be no small part of our Eternal happiness.
Whensoeuer God putteth vs vpon any hot seruice, Ecce, looke vpon this, let this bee in our eye, it wil suffer no feare to dismay vs. For seeing it is not our strength that must withstand them,
Whensoever God putteth us upon any hight service, Ecce, look upon this, let this be in our eye, it will suffer no Fear to dismay us For seeing it is not our strength that must withstand them,
but I will be the principall Agent, regard not your weaknesse but my power, and doubt not but that I will doe by you whatsoeuer I shall giue you in charge.
but I will be the principal Agent, regard not your weakness but my power, and doubt not but that I will do by you whatsoever I shall give you in charge.
The last particular which I obserued is contained in the last word Amen, and this must second Ecce, Behold. So soone as euer our eyes are vpon the right obiect,
The last particular which I observed is contained in the last word Amen, and this must second Ecce, Behold. So soon as ever our eyes Are upon the right Object,
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and wee see what shelter, what succour wee haue, who doth support vs, who doth worke by vs, we must fall to our Amen, we must vndoubtedly beleeue the truth of Christs promise,
and we see what shelter, what succour we have, who does support us, who does work by us, we must fallen to our Amen, we must undoubtedly believe the truth of Christ promise,
vntill the number of the Elect are fulfilled, and we all meete comfortably, after our seruice is happily ended, to raigne with him for euer in his Kingdome of Glory.
until the number of the Elect Are fulfilled, and we all meet comfortably, After our service is happily ended, to Reign with him for ever in his Kingdom of Glory.
Of so wofull a manner the cause was most iust, Curati noluerunt curari, God gaue the Iewes ouer, Pastors and People, to a totall, to a finall desolation,
Of so woeful a manner the cause was most just, Curati noluerunt curari, God gave the Iewes over, Pastors and People, to a total, to a final desolation,
By laying together the parts of this Chapter, you shall finde that he that speaketh is our Sauiour Christ, it is he that saith, I tooke to my selfe two slaues, &c. As it is he that speaketh,
By laying together the parts of this Chapter, you shall find that he that speaks is our Saviour christ, it is he that Says, I took to my self two slaves, etc. As it is he that speaks,
and both of vs may proue duetifull obseruers and followers of his Pastorall care. The first inquirie that must bee made is, Who he is that speaketh these words;
and both of us may prove dutiful observers and followers of his Pastoral care. The First inquiry that must be made is, Who he is that speaks these words;
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Of those that speake probably, some will haue him to bee Zacharie our Prophet, some our Sauiour Christ; they are easily reconciled. It is an vndoubted rule;
Of those that speak probably, Some will have him to be Zacharias our Prophet, Some our Saviour christ; they Are Easily reconciled. It is an undoubted Rule;
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the Prophets, the Apostles doe so compare him, and least they should seeme to doe it with disparagement, Christ is pleased in the tenth of St. Iohn to warrant their doing by doing the same himselfe.
the prophets, the Apostles do so compare him, and lest they should seem to do it with disparagement, christ is pleased in the tenth of Saint John to warrant their doing by doing the same himself.
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and indeede seldome is hee remembred without some addition importing his worth, NONLATINALPHABET, the Shepheard of speciall note, the good Shepheard, the great Shepheard, the chiefe Shepheard of our soules, are his honourable titles.
and indeed seldom is he remembered without Some addition importing his worth,, the Shepherd of special note, the good Shepherd, the great Shepherd, the chief Shepherd of our Souls, Are his honourable titles.
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when they were seuered they were diuided between two brethrene Moses and Aaron; yea at this day Christian Kings haue somewhat of the Clergie conferred on them at their Coronation,
when they were severed they were divided between two brethren Moses and Aaron; yea At this day Christian Kings have somewhat of the Clergy conferred on them At their Coronation,
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nor the Princes that in the Church of Rome at this day vndergoe our calling, though according to the fashion of that corrupt Church with more policy than piety.
nor the Princes that in the Church of Rome At this day undergo our calling, though according to the fashion of that corrupt Church with more policy than piety.
Onely this I will say, that seeing our calling in the state of grace is to bee Kings and Priests, hee is vnworthy as a priuate person to haue this honour that scornes it in a publike one, which hath an addition not a diminution,
Only this I will say, that seeing our calling in the state of grace is to be Kings and Priests, he is unworthy as a private person to have this honour that scorns it in a public one, which hath an addition not a diminution,
In an honourable remembrance hereof, when the Church of domesticall became nationall, the title continued still, the Priest, the Prince, both were called Shepheards,
In an honourable remembrance hereof, when the Church of domestical became national, the title continued still, the Priest, the Prince, both were called Shepherds,
and each is said to haue his Shepheards staffe, Moses no lesse than Aaron, and Aaron no lesse than Moses; though in time the Princes Staffe was changed into a Scepter, and the Priests into a Crocier, yet are both monuments of the old Shepheards staues.
and each is said to have his Shepherds staff, Moses no less than Aaron, and Aaron no less than Moses; though in time the Princes Staff was changed into a Sceptre, and the Priests into a Crocier, yet Are both monuments of the old Shepherds staves.
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wee read it in that part of the Ciuill Law which is intuitled Consuetudines feudorum, there you shall finde that after the translation of the Romane Empire vnto the Germanes, the forme of inuestiture of any person with Office or Land was per traditionem baculi, the party doing his homage was inuested by receiuing of a Staffe.
we read it in that part of the Civil Law which is intuitled Consuetudines feudorum, there you shall find that After the Translation of the Roman Empire unto the Germane, the Form of investiture of any person with Office or Land was per traditionem baculi, the party doing his homage was invested by receiving of a Staff.
Bishops holding large Temporalities did homage for them, and were inuested with them for many years per traditionem haculi & annuli, by receiuing a Staffe and a Ring from their Soueraigne from whom they held their Temporalities.
Bishops holding large Temporalities did homage for them, and were invested with them for many Years per traditionem haculi & annuli, by receiving a Staff and a Ring from their Sovereign from whom they held their Temporalities.
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But we must learne to distinguish the old Symbolicall Staffe from this Historicall, and not confound the power spirituall which a Pastor hath from Christ, with the temporall which he deriueth from Princes;
But we must Learn to distinguish the old Symbolical Staff from this Historical, and not confound the power spiritual which a Pastor hath from christ, with the temporal which he deriveth from Princes;
the confusion hath shed much Christian blood, and we must take notice of this, that we neuer be engaged in the like vniust quarrell. But enough of the Historie.
the confusion hath shed much Christian blood, and we must take notice of this, that we never be engaged in the like unjust quarrel. But enough of the History.
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There is a mysticall meaning which the holy Ghost aymeth at in mentioning the Staffe, and that is the Analogie betweene the care that is taken for irrationall sheepe,
There is a mystical meaning which the holy Ghost aimeth At in mentioning the Staff, and that is the Analogy between the care that is taken for irrational sheep,
I told you that the Staffe is the Hieroglyphick of power, and indeed power is here meant, Virga potentiae, as it is called in the tenth Psalme, it is a Rod of power; the titles that are giuen vnto Pastors they all sound superioritie;
I told you that the Staff is the Hieroglyphic of power, and indeed power is Here meant, Virga potentiae, as it is called in the tenth Psalm, it is a Rod of power; the titles that Are given unto Pastors they all found superiority;
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for there is baculus directionis, and baculus correctionis, the Pastors power is first to teach the people their dutie, they must receiue his words as the words of God,
for there is Baculus directionis, and Baculus correctionis, the Pastors power is First to teach the people their duty, they must receive his words as the words of God,
it is not left vnto the peoples choyce whether they will or will not obey them, they proceede from the staffe of direction, that directs in foro Poli not Soli, the consciences of Christian people.
it is not left unto the peoples choice whither they will or will not obey them, they proceed from the staff of direction, that directs in foro Polis not Soli, the Consciences of Christian people.
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At the tenth verse then we reade that when the Shepheard brake his staffe of beauty he disanuld with that fact his Couenant that he had made with all people;
At the tenth verse then we read that when the Shepherd brake his staff of beauty he disanuld with that fact his Covenant that he had made with all people;
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And what was that but the Couenant of Grace ▪ At the fourteenth verse where he breaketh the staffe of bands, he addes, that by that fact hee did dissolue the brotherhood between Israel and Iuda;
And what was that but the Covenant of Grace ▪ At the fourteenth verse where he breaks the staff of bans, he adds, that by that fact he did dissolve the brotherhood between Israel and Iuda;
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And indeede these are the two grounds of a blessed Church; Veritate nihil pulchrius, nihil fortius Vnitate, there is nothing that allures more than the Gospel,
And indeed these Are the two grounds of a blessed Church; Veritate nihil pulchrius, nihil fortius Vnitate, there is nothing that allures more than the Gospel,
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Christ the great Shepheard was Melchisedech, King of Righteousnesse, and King of Salem also, that is, King of Peace; hee not onely beautified his Church with Righteousnesse,
christ the great Shepherd was Melchizedek, King of Righteousness, and King of Salem also, that is, King of Peace; he not only beautified his Church with Righteousness,
and hath eyther his arme dryed vp, or his right eye darkened, he wants a staffe of beauty or of bands, and so will be the cause through defect of his Abilities, that the Church be eyther despised by Schisme, or with Heresie disfigured.
and hath either his arm dried up, or his right eye darkened, he Wants a staff of beauty or of bans, and so will be the cause through defect of his Abilities, that the Church be either despised by Schism, or with Heresy disfigured.
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the blood of Doctrine, as Tertullian cals it, is defaecated, clensed from all earthly dreggs and drosse, it endureth no earthly and grouelling affections, no melancholy or dismall cogitations.
the blood of Doctrine, as Tertullian calls it, is defecated, cleansed from all earthly dregs and dross, it Endureth no earthly and grovelling affections, no melancholy or dismal cogitations.
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if the blood be eyther dilutus or sublimatus nimis, too watery through phlegme, or too fierie through choller, the one maketh a fallow complexion, the other too high coloured.
if the blood be either dilutus or sublimatus nimis, too watery through phlegm, or too fiery through choler, the one makes a fallow complexion, the other too high coloured.
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nor carry their thoughts into the closet of Gods secrets, there to reade what hee hath not reuealed in his word, it teacheth them not to seeke the things that are too hard for them,
nor carry their thoughts into the closet of God's secrets, there to read what he hath not revealed in his word, it Teaches them not to seek the things that Are too hard for them,
The Gospell that worketh such spirituall proportion and complexion is iustly termed a staffe of beauty. NONLATINALPHABET (saith an old Philopher) no painter or caruer can limme or graue any picture or statua that in any sort can represent the exquisite beauty that is in truth.
The Gospel that works such spiritual proportion and complexion is justly termed a staff of beauty. (Says an old Philosopher) no painter or carver can limb or graven any picture or statua that in any sort can represent the exquisite beauty that is in truth.
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vnto the Morning starre in the middest of a cloud, vnto the Moone when it is at full, to the Sunne shining vpon the Temple of the most high, to the Raine-bow bright in the faire clouds, to the fairest flowers, the goodliest trees, the richest iewels;
unto the Morning star in the midst of a cloud, unto the Moon when it is At full, to the Sun shining upon the Temple of the most high, to the Rainbow bright in the fair Clouds, to the Fairest flowers, the Goodliest trees, the Richest Jewels;
so likewise (saith the wise man) in the long garment was all the ornament, or (as some reade) all the world, as if all the beautie of the World were concluded therein:
so likewise (Says the wise man) in the long garment was all the ornament, or (as Some read) all the world, as if all the beauty of the World were concluded therein:
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If those were so beautifull, how beautifull are these? learne the inequalitie from St. Paul, If the administration of condemnation were glorious, much more doth the ministration of righteousnesse exceede in glorie,
If those were so beautiful, how beautiful Are these? Learn the inequality from Saint Paul, If the administration of condemnation were glorious, much more does the ministration of righteousness exceed in glory,
for if that which should be abolished were glorious much more shall that which remaineth be glorious, 2 Cor. 3. This is excellently represented in the image of the Church, which we haue •euel. 12. with the Moone, that is, all mutable and transitorie things vnder her feete, her selfe was cloathed with the Sunne, and had vpon her head a crowne with twelues starres.
for if that which should be abolished were glorious much more shall that which remains be glorious, 2 Cor. 3. This is excellently represented in the image of the Church, which we have •euel. 12. with the Moon, that is, all mutable and transitory things under her feet, her self was clothed with the Sun, and had upon her head a crown with twelves Stars.
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and the Apostle confirmes it, when out of another place of the same Prophet he congratulateth the time of Christs comming, and the publishing of the Gospell by his Ministers with those words, Rom. 10. How beautifull are the feete of them which bring glad tidings of peace? surely that was the time wherein Christ came to make his Church sine macula & ruga, without spot or wrinkle, to make heauenly Hierusalem, the perfection of beauty, as it is called in the Psalme, and described in the end of the Reuelation. I doe not now wonder at Dauids exclamation, O how amiable are thy dwellings? &c. Psalme 84. and his, One thing haue I desired &c. Psalme 27. for hee cannot but bee rauished with loue that hath a sight of this heauenly beauty.
and the Apostle confirms it, when out of Another place of the same Prophet he congratulateth the time of Christ coming, and the publishing of the Gospel by his Ministers with those words, Rom. 10. How beautiful Are the feet of them which bring glad tidings of peace? surely that was the time wherein christ Come to make his Church sine macula & ruga, without spot or wrinkle, to make heavenly Jerusalem, the perfection of beauty, as it is called in the Psalm, and described in the end of the Revelation. I do not now wonder At David exclamation, Oh how amiable Are thy dwellings? etc. Psalm 84. and his, One thing have I desired etc. Psalm 27. for he cannot but be ravished with love that hath a sighed of this heavenly beauty.
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St. Bernard found much sweetnesse in the name of Iesus also, when he conceiued that it was mel in ore, melos in aure, iubilum in corde, honey in the mouth, musicke in the eare,
Saint Bernard found much sweetness in the name of Iesus also, when he conceived that it was mell in over, melos in Aure, iubilum in cord, honey in the Mouth, music in the ear,
At the deliuering of the Crocier we finde in the Ritualls, that the Ordainer speaketh these words to the ordained, Accipe baculum Pastoralis officij, vt sis in corrigendis vitijs piè seuerus;
At the delivering of the Crocier we find in the Rituals, that the Ordainer speaks these words to the ordained, Receive baculum Pastoralis officij, vt sis in corrigendis vitijs piè Severus;
for NONLATINALPHABET, it depends much vpon the Pastors gouernment whether the people shall liue at peace or no, it depends vpon his exemplarie and doctrinall charitie.
for, it depends much upon the Pastors government whither the people shall live At peace or no, it depends upon his exemplary and doctrinal charity.
St. Paul speaketh more closely to our purpose, when he saith it is NONLATINALPHABET, the band of perfection, or the knot of those that are initiated in truth.
Saint Paul speaks more closely to our purpose, when he Says it is, the band of perfection, or the knot of those that Are initiated in truth.
worthily therefore is Charitie called bands, and reckoned the propertie of one of Christs staues. And indeede Christ came especially to recommend this vnto the world;
worthily Therefore is Charity called bans, and reckoned the property of one of Christ staves. And indeed christ Come especially to recommend this unto the world;
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it is the new Commandement that he gaue vnto his Church, that we should loue one another, and tels his Iohn 13. that by louing one another all men shall know that they are his Disciples;
it is the new Commandment that he gave unto his Church, that we should love one Another, and tells his John 13. that by loving one Another all men shall know that they Are his Disciples;
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for the spouse of Christ is as an Armie with banners, Cant. 6. and Ierusalem is as a Citie that is compacted in it selfe, Psal. 122. she is vna in vno, one Church vnder one head Christ;
for the spouse of christ is as an Army with banners, Cant 6. and Ierusalem is as a city that is compacted in it self, Psalm 122. she is Una in vno, one Church under one head christ;
Which words looke backe vnto the fourth verse, where the Father layeth the Commandement vpon him, saying, Pasce oues, feede the sheepe appointed to the slaughter;
Which words look back unto the fourth verse, where the Father Layeth the Commandment upon him, saying, Paske oues, feed the sheep appointed to the slaughter;
signauit Pater, the Father designed him, and he came into the world to doe his will that sent him, Iohn 6. St. Paul giueth the rule, No man taketh the honour of Priesthood but he that was called of God as was Aaron, therefore Christ took not vnto himselfe this honor to be made the High Priest, but hee that said vnto him, Thou art my sonne, this day haue I begotten thee, Heb. 5. gaue it to him.
signauit Pater, the Father designed him, and he Come into the world to do his will that sent him, John 6. Saint Paul gives the Rule, No man Takes the honour of Priesthood but he that was called of God as was Aaron, Therefore christ took not unto himself this honour to be made the High Priest, but he that said unto him, Thou art my son, this day have I begotten thee, Hebrew 5. gave it to him.
Many venter to bee heads before they are worthy to be hands or feete, NONLATINALPHABET (as Nazianzene speaketh) purifie others being impure themselues;
Many venture to be Heads before they Are worthy to be hands or feet, (as Nazianzene speaks) purify Others being impure themselves;
NONLATINALPHABET, such men may rather goe for stage-players than graue teachers of the people: for a graue teacher must first haue the staues before he vse them;
, such men may rather go for stageplayers than graven Teachers of the people: for a graven teacher must First have the staves before he use them;
But many (saith Nazianzene) NONLATINALPHABET, wrangle like Artisans, to make their partie good, rather than like graue Diuines keepe the people at one.
But many (Says Nazianzene), wrangle like Artisans, to make their party good, rather than like graven Divines keep the people At one.
Thirdly as a Pastor must haue both the staues, so must hee take them in their order, the staffe of beauty before the staffe of bands; for the holy Ghost goeth before the Catholicke Church, and communion of Saints, yea the Church is NONLATINALPHABET;
Thirdly as a Pastor must have both the staves, so must he take them in their order, the staff of beauty before the staff of bans; for the holy Ghost Goes before the Catholic Church, and communion of Saints, yea the Church is;
and the seed of the serpent is NONLATINALPHABET, a sacred warre, neyther may the Church entertaine any peace with those that haue warre with their Sauiour Christ.
and the seed of the serpent is, a sacred war, neither may the Church entertain any peace with those that have war with their Saviour christ.
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But wee must remember a distinction of St. Austins, Lib. 4. de Baptism 9. cap. 5. multae oues foris, multi lupi intus, there bee many wolues in sheepes cloathing,
But we must Remember a distinction of Saint Austins, Lib. 4. the Baptism 9. cap. 5. Multitude oues Foris, multi Lupi intus, there be many wolves in Sheep clothing,
I will keepe my selfe to the words that go immediately before my Text, wherein they are called grex occisionis & pauperes terrae, they are appointed to beare the crosse, that is their portion in this world;
I will keep my self to the words that go immediately before my Text, wherein they Are called grex occisionis & Paupers terrae, they Are appointed to bear the cross, that is their portion in this world;
and the world thinkes it cannot be better occupied than in slaughtering of them. Neyther are they thus vsed only by their enemies, but by their own shepheards also;
and the world thinks it cannot be better occupied than in slaughtering of them. Neither Are they thus used only by their enemies, but by their own shepherds also;
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though that of•en followes the crosse, but poore in spirit, lowly in their owne eyes, humble out of the conscience of their owne vnworthinesse, tractable vnder •he hand of their shepheard, and pliable to his staffe;
though that of•en follows the cross, but poor in Spirit, lowly in their own eyes, humble out of the conscience of their own unworthiness, tractable under •he hand of their shepherd, and pliable to his staff;
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and layd them in the watering troughes, and when the sheepe •ame to drink, and were in heat before the rods they brought forth young •f partie colours.
and laid them in the watering troughs, and when the sheep •ame to drink, and were in heat before the rods they brought forth young •f party colours.
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And no doubt but Christs sheepe, if they be spiritually warine, when they come to drinke of the water of life in Gods Church, they would be altered by the Shepheards staues:
And no doubt but Christ sheep, if they be spiritually warine, when they come to drink of the water of life in God's Church, they would be altered by the Shepherds staves:
and the people can learne no better Lessons than Truth and Peace. WHerefore let vs all pray God, that we that are Pastors in our seuerall places, may execute the iudgement of Truth and Peace in the gates of our Hierusalem,
and the people can Learn no better Lessons than Truth and Peace. Wherefore let us all pray God, that we that Are Pastors in our several places, may execute the judgement of Truth and Peace in the gates of our Jerusalem,
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SAint Paul testifying to the Corinthians the Resurrection of Christ, and ranging himselfe amongst the select witnesses thereof, doth at verse the ninth meet with an exception that might bee taken to his former life,
SAint Paul testifying to the Corinthians the Resurrection of christ, and ranging himself among the select Witnesses thereof, does At verse the ninth meet with an exception that might be taken to his former life,
and remoue all preiudice to his testimonie that might grow herehence. For as hee doth ingenuously confesse, that he was most vnworthy of his sacred calling;
and remove all prejudice to his testimony that might grow herehence. For as he does ingenuously confess, that he was most unworthy of his sacred calling;
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Touching this Alteration the text will teach vs whence it sprang, and wherein it stood. It sprang from a Cause powerfull and mercifull; powerfull from God;
Touching this Alteration the text will teach us whence it sprang, and wherein it stood. It sprang from a Cause powerful and merciful; powerful from God;
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not the grace of Edification, the proper Endowment, hee was no vnprofitable seruant, neyther stood he in the market place idle when hee should labour in his Lords Vineyard.
not the grace of Edification, the proper Endowment, he was no unprofitable servant, neither stood he in the market place idle when he should labour in his lords Vineyard.
Secondly vnto his vse of these gifts there concurred more workers than one; Hee tels vs Who they were, and What was eyther of their preheminence. They were two;
Secondly unto his use of these Gifts there concurred more workers than one; He tells us Who they were, and What was either of their pre-eminence. They were two;
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When we haue thus considered the particular branches, we shall point at two good obseruations that arise out of the whole bodie of the text, they are St. Paules Sinceritie, and his Modestie. Sinceritie, in giuing God his due glorie;
When we have thus considered the particular branches, we shall point At two good observations that arise out of the Whole body of the text, they Are Saint Paul's Sincerity, and his Modesty. Sincerity, in giving God his due glory;
And for his vse of Gods gifts hee attributeth no more vnto himselfe, than that which was next vnto nothing, Gods grace bestowed on me was not in vaine; so he extenuateth his worth.
And for his use of God's Gifts he attributeth no more unto himself, than that which was next unto nothing, God's grace bestowed on me was not in vain; so he extenuateth his worth.
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And because hee was to say something more of himselfe to stoppe the mouthes of his maligners, I laboured more than all, he presently correcteth himselfe as if he had ouer-reached, hee drownes all the conceit of his owne eminencie in the contemplation of the much greater preheminence of the grace of God.
And Because he was to say something more of himself to stop the mouths of his maligners, I laboured more than all, he presently Correcteth himself as if he had overreached, he drowns all the conceit of his own eminency in the contemplation of the much greater pre-eminence of the grace of God.
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yea St. Paul meaning to shadow our new Creation by the old, chooseth the branch wherein the subiect was so farre from being disposed, that it was directly opposite to that which it was made;
yea Saint Paul meaning to shadow our new Creation by the old, chooses the branch wherein the Subject was so Far from being disposed, that it was directly opposite to that which it was made;
God which commanded light to shine out of darkenesse, is he which hath shined into our hearts to giue vs the light of the knowledge of God in the face of Iesus Christ, 2 Cor. 4. St. Paul, Rom. 11. vseth another similitude of graffing a branch of the wilde Oliue into the true, but contrary to nature:
God which commanded Light to shine out of darkness, is he which hath shined into our hearts to give us the Light of the knowledge of God in the face of Iesus christ, 2 Cor. 4. Saint Paul, Rom. 11. uses Another similitude of graffing a branch of the wild Olive into the true, but contrary to nature:
As the Cause is most powerfull, so is it also most mercifull; for the Attribute that preuaileth with God in this worke is grace. All good gifts before the fall vouchsafed Angels and men proceeded from his goodnes:
As the Cause is most powerful, so is it also most merciful; for the Attribute that prevaileth with God in this work is grace. All good Gifts before the fallen vouchsafed Angels and men proceeded from his Goodness:
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but after the fall his fauours are ascribed to his mercie, which mercie the Scripture vsually vnderstandeth in the name of grace; for mercie is nothing else but sauing grace. Now grace then importeth free loue; for it excludeth all merit:
but After the fallen his favours Are ascribed to his mercy, which mercy the Scripture usually understandeth in the name of grace; for mercy is nothing Else but Saving grace. Now grace then imports free love; for it excludeth all merit:
for, Quis prior dedit? Who euer preuented God in well doing, that God should make him amends? Grace giueth not merenti, to one that deserueth, rather it giueth immerenti, to an vnworthy person;
for, Quis prior dedit? Who ever prevented God in well doing, that God should make him amends? Grace gives not merenti, to one that deserves, rather it gives immerenti, to an unworthy person;
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to man polluted with his owne blood, grace saith, Thou shalt line, Ezek. 16. Yea, dat contraria merenti, grace is indulgent euen before a man is penitent;
to man polluted with his own blood, grace Says, Thou shalt line, Ezekiel 16. Yea, that contraria merenti, grace is indulgent even before a man is penitent;
God setteth forth his loue in that when we were enemies Christ dyed for vs, Rom. 5. And such was the grace that altered St. Paul (as St. Austin obserues) vt tam magna & efficacissima vocatione conuerteretur Paulus gratia Dei erat sola,
God sets forth his love in that when we were enemies christ died for us, Rom. 5. And such was the grace that altered Saint Paul (as Saint Austin observes) vt tam Magna & efficacissima vocation conuerteretur Paulus Gratia Dei erat sola,
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And seeing we are all by nature children of wrath, we must all ascribe our Regeneration to the same Cause, Tit. 3. It is worse deceipt than that of Alchemie,
And seeing we Are all by nature children of wrath, we must all ascribe our Regeneration to the same Cause, Tit. 3. It is Worse deceit than that of Alchemy,
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Who is found of them that seek him not, and manifested to them that enquire not after him, Esay 65. This destroyes the errour of the Pelagians: And let them that are receiued into grace, remember to whom they are indebted for it, it will make vs modest,
Who is found of them that seek him not, and manifested to them that inquire not After him, Isaiah 65. This Destroys the error of the Pelagians: And let them that Are received into grace, Remember to whom they Are indebted for it, it will make us modest,
For I am that I am, is the stile of God, and containeth (as the Iewes well obserue) the force of his incommunicable name, his name Iehoua; which giueth vs to vnderstand that all his Attributes are his nature, that all in God is God, which cannot be affirmed of any creature;
For I am that I am, is the style of God, and Containeth (as the Iewes well observe) the force of his incommunicable name, his name Iehoua; which gives us to understand that all his Attributes Are his nature, that all in God is God, which cannot be affirmed of any creature;
but presently hee lost all his being to Godward, or the life of God, his being holy, and his being happy. Now Grace doth properly repaire this being, without which it were better not to bee than to bee: In which respect by an excellencie this communion with God is termed our Being. Wisedome (saith Salomon, Prouerbs 8.) causeth them that loue her to inherit flesh, that is Substance. Circumcision (saith St. Paul, Gal. 5.) is nothing, nor vncircumcision, but a new Creature:
but presently he lost all his being to Godward, or the life of God, his being holy, and his being happy. Now Grace does properly repair this being, without which it were better not to be than to be: In which respect by an excellency this communion with God is termed our Being. Wisdom (Says Solomon, Proverbs 8.) Causes them that love her to inherit Flesh, that is Substance. Circumcision (Says Saint Paul, Gal. 5.) is nothing, nor uncircumcision, but a new Creature:
This is the cause why the three theologicall Vertues wherein consists the true being of a Christian, haue giuen vnto them in the Scripture, expresly or by implication the name of substance.
This is the cause why the three theological Virtues wherein consists the true being of a Christian, have given unto them in the Scripture, expressly or by implication the name of substance.
First, Faith. We are made partakers of Christ (saith St Paul, Heb. 3.) if we hold fast NONLATINALPHABET the beginning of our substance, that is, our Faith in Christ; for hee infers it vpon this exhortation, Take heed, Brethren, lest there bee at any time in any of you an euill heart of infidelitie to depart away from the liuing God.
First, Faith. We Are made partakers of christ (Says Saint Paul, Hebrew 3.) if we hold fast the beginning of our substance, that is, our Faith in christ; for he infers it upon this exhortation, Take heed, Brothers, lest there be At any time in any of you an evil heart of infidelity to depart away from the living God.
Thirdly, Hope. St. Paul describes that by the word NONLATINALPHABET, in that phrase NONLATINALPHABET; for Hope is a ioyfull expectation of Gods performing what he hath promised;
Thirdly, Hope. Saint Paul describes that by the word, in that phrase; for Hope is a joyful expectation of God's performing what he hath promised;
Cyril Bishop of Alexandria opening those words of the Apostle, My little children of whom I am in trauell againe till Iesus Christ be formed in you, saith, Formatur in nobis Christus Spiritu sancto diuinam quandam formam per Sanctificationem & Iustitiam indente;
Cyril Bishop of Alexandria opening those words of the Apostle, My little children of whom I am in travel again till Iesus christ be formed in you, Says, Formatur in nobis Christus Spiritu sancto diuinam quandam formam per Sanctificationem & Iustitiam indente;
Aben Ezra a Rabbi of the Iewes hath a witty conceit of the Hebrew names that signifie man and woman, Ish and Ishah; they haue in them, saith hee, some letters that are part of the name of God (Iehouah) which if you take away there will remaine no other letters than those that make vp the word which signifieth fire; the morall of the conceit is, that their subsistence is in God,
Ben Ezra a Rabbi of the Iewes hath a witty conceit of the Hebrew names that signify man and woman, Is and Ishah; they have in them, Says he, Some letters that Are part of the name of God (Jehovah) which if you take away there will remain no other letters than those that make up the word which signifies fire; the moral of the conceit is, that their subsistence is in God,
I would we did all learne of him whence to take, and how to make the estimate of our being; we would not so ouer-value our nothing, and vnder-value that which only can make vs something, as commonly we doe.
I would we did all Learn of him whence to take, and how to make the estimate of our being; we would not so overvalue our nothing, and undervalue that which only can make us something, as commonly we do.
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a speciall trust was reposed in him, a weighty embassage was committed to him, he was made steward of Gods house, a disposer of the secrets of the Kingdome of God,
a special trust was reposed in him, a weighty Embassy was committed to him, he was made steward of God's house, a disposer of the secrets of the Kingdom of God,
The grace of a Minister is eyther inherent or assistant, the first giueth Abilitie, the second Authoritie; by grace inherent hee vnderstandeth the Scripture;
The grace of a Minister is either inherent or assistant, the First gives Ability, the second authority; by grace inherent he understandeth the Scripture;
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but liue as if they knew neyther Creede nor ten Commandements? how many good motions doth God kindle in the hearts of many a man, who (notwithstanding) liueth frozen (as it were) in the dregs of his owne impure lusts,
but live as if they knew neither Creed nor ten commandments? how many good motions does God kindle in the hearts of many a man, who (notwithstanding) lives frozen (as it were) in the dregs of his own impure Lustiest,
if there be light in vs it must shine forth from vs, and they must feele the heat of our inward zeale, that conuerse with vs outwardly in the world. In a word;
if there be Light in us it must shine forth from us, and they must feel the heat of our inward zeal, that converse with us outwardly in the world. In a word;
St. Paul, and Gods grace. And here I must put you in minde, that though in our first conuersion we are only passiue, yet being conuerted we become actiue also;
Saint Paul, and God's grace. And Here I must put you in mind, that though in our First conversion we Are only passive, yet being converted we become active also;
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And as there bee such carelesse Christians, so are there carelesse Ministers also, who presuming vpon dabitur in illa hora, do all things extempore, preach, pray,
And as there be such careless Christians, so Are there careless Ministers also, who presuming upon dabitur in illa hora, do all things extempore, preach, pray,
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If our vnderstanding, and our heart be left in their pure naturals, the one will neuer perceiue, the other wil neuer sauour the things that are of God;
If our understanding, and our heart be left in their pure naturals, the one will never perceive, the other will never savour the things that Are of God;
How much lesse will they bee able to doe it, their naturals being corrupted, as by sinne they are? But before in the endowment we found a man indued with grace,
How much less will they be able to do it, their naturals being corrupted, as by sin they Are? But before in the endowment we found a man endued with grace,
St. Austin vseth that simile more fully to our purpose, vt oculus corporis etiam plenissimè sanus, nisi candore lucis adiutus, non potest cernere, &c. as the sharpest eye-sight can discerne nothing except it haue the help of outward light;
Saint Austin uses that simile more Fully to our purpose, vt oculus corporis etiam plenissimè Sanus, nisi candore lucis adiutus, non potest cernere, etc. as the Sharpest eyesight can discern nothing except it have the help of outward Light;
no more can a man perfectly iustified, liue well, except he be holpen from aboue with the light of the eternall Iustice. Neither is this cooperation of grace a transeunt, but a permanent Act; so the same Father teacheth.
no more can a man perfectly justified, live well, except he be helped from above with the Light of the Eternal Justice Neither is this cooperation of grace a transeunt, but a permanent Act; so the same Father Teaches.
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and grace will be as vnfruitfull without this helpe of the Spirit, as the light of the ayre will be fading if you intercept the influence of the Sunne.
and grace will be as unfruitful without this help of the Spirit, as the Light of the air will be fading if you intercept the influence of the Sun.
So that a mans soule must be like vnto the Land of Canaan, vpon which the eyes of the Lord were from the beginning of the yeare to the ending, to giue it the former and the later raine, Deut. 11. our sufficiencie and our efficiencie must be both from God.
So that a men soul must be like unto the Land of Canaan, upon which the eyes of the Lord were from the beginning of the year to the ending, to give it the former and the later rain, Deuteronomy 11. our sufficiency and our efficiency must be both from God.
Hauing found the two workers, wee must now see what was eyther of their preheminencie. First, the preheminencie of St. Paul, He laboured more than all;
Having found the two workers, we must now see what was either of their Preeminence. First, the Preeminence of Saint Paul, He laboured more than all;
the word all must be vnderstood not collectiuely but distributiuely. He was not so arrogant as to equall himselfe to the whole either Church or Ministrie,
the word all must be understood not collectively but distributively. He was not so arrogant as to equal himself to the Whole either Church or Ministry,
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But aboue all things take notice of the two Supporters of his paines, with which no man euer bore himselfe out more resolutely, they are the prouerbiall, Sustine & Abstine. How did he despise all profit, all pleasure, that would take no salary for his paines,
But above all things take notice of the two Supporters of his pains, with which no man ever boar himself out more resolutely, they Are the proverbial, Sustain & Abstine. How did he despise all profit, all pleasure, that would take no salary for his pains,
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but laboured with his owne hands that hee might make the Gospell of Christ free? that when he might lead about a Wife, a Sister, as Cephas, and the other Apostles did, made himselfe an Eunuch for the Kingdome of heauen.
but laboured with his own hands that he might make the Gospel of christ free? that when he might led about a Wife, a Sister, as Cephas, and the other Apostles did, made himself an Eunuch for the Kingdom of heaven.
as they expound them) yet may one man goe farre beyond another, and some there are which are Miracula hominum, they may rather be admired than imitated; And such was St. Paul.
as they expound them) yet may one man go Far beyond Another, and Some there Are which Are Miracles hominum, they may rather be admired than imitated; And such was Saint Paul.
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lest while he preached to others, himselfe should become a reprobate, 1 Cor. 9. when he was buffeted with the messenger of Sathan, 2 Cor. 12. hee neuer left importuning Christ with his prayers, till Christ answered him, My grace is sufficient for thee, my strength is made perfect in weakenesse:
lest while he preached to Others, himself should become a Reprobate, 1 Cor. 9. when he was buffeted with the Messenger of Sathan, 2 Cor. 12. he never left importuning christ with his Prayers, till christ answered him, My grace is sufficient for thee, my strength is made perfect in weakness:
his constant care was to keepe an inoffensiue conscience towards God and men, Acts 26. But aboue all places, reade and exemplifie those two memorable descriptions of a true religious heart, striuing against sinne, Rom. 7. and making towards heauen, Phil. 3. you cannot better see his Pietie,
his constant care was to keep an inoffensive conscience towards God and men, Acts 26. But above all places, read and exemplify those two memorable descriptions of a true religious heart, striving against sin, Rom. 7. and making towards heaven, Philip 3. you cannot better see his Piety,
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You shall learne thus much also, that factus Christianus, is much more pious than is natus; he that out of a forlorne state is by the mercie of God brought to the state of grace,
You shall Learn thus much also, that factus Christian, is much more pious than is Born; he that out of a forlorn state is by the mercy of God brought to the state of grace,
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a preheminencie beyond St. Pauls preheminency, euen by the testimonie of St. Paul himselfe, Not I, but the grace of God that is with me, he correcteth himselfe as if he had presumed too farre.
a Preeminence beyond Saint Paul's Preeminence, even by the testimony of Saint Paul himself, Not I, but the grace of God that is with me, he Correcteth himself as if he had presumed too Far.
but also vnderstanding and willing it (for hee is instrumentum rationale, and God doth not deale with men as with blockes and bruit beasts) yet is a man but NONLATINALPHABET,
but also understanding and willing it (for he is Instrument rationale, and God does not deal with men as with blocks and bruit beasts) yet is a man but,
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He is most vnthankefull then, and so vnworthy of grace, that doth not giue the preheminence to the grace of Adoption cooperant in all his workes of pietie.
He is most unthankful then, and so unworthy of grace, that does not give the pre-eminence to the grace of Adoption cooperant in all his works of piety.
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Ros coelestis sacit messem terrestrem, wee may not thinke better of our selues than of Ministers, the power of whose worke dependeth on the Spirit of our Master;
Ros coelestis sacit messem terrestrem, we may not think better of our selves than of Ministers, the power of whose work dependeth on the Spirit of our Master;
What God told Zorobabel re-edifying the Temple of the earthly Hierusalem, the same is fulfilled in the restauration of our heauenly, neyther by armie, nor strength,
What God told Zerubbabel re-edifying the Temple of the earthly Jerusalem, the same is fulfilled in the restauration of our heavenly, neither by army, nor strength,
but by my Spirit (saith the Lord of Hosts) men shall bring forth all the stones thereof with shouting, crying grace, grace, Zach. 4. Therefore let vs say, Not vnto vs O Lord, not vnto vs,
but by my Spirit (Says the Lord of Hosts) men shall bring forth all the stones thereof with shouting, crying grace, grace, Zach 4. Therefore let us say, Not unto us O Lord, not unto us,
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witnesse the extenuation of his endowment, of his employment, and the correction of that speech wherein hee might seeme to value himselfe at too high a rate.
witness the extenuation of his endowment, of his employment, and the correction of that speech wherein he might seem to valve himself At too high a rate.
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I will onely commend vnto your meditation King Dauids Psalme, Lord I am not high minded, I haue no proud looks &c. and Christs exhortation to vs to become as little children; hee that exalteth himselfe shall bee humbled,
I will only commend unto your meditation King David Psalm, Lord I am not high minded, I have no proud looks etc. and Christ exhortation to us to become as little children; he that Exalteth himself shall be humbled,
for quis te discreuit? and what hast thou that thou hast not receiued? because it is hee that worketh in vs both to will and to doe, let vs continually pray, Lord make speed to saue vs, Lord make haste to helpe vs, saue and helpe both Pastor and People, that both may truly say with St. Paul, By the grace of God I am that I am, and euery one may haue this sweet repose of conscience, Gods grace was not bestowed on me in vaine.
for quis te discreuit? and what hast thou that thou hast not received? Because it is he that works in us both to will and to do, let us continually pray, Lord make speed to save us, Lord make haste to help us, save and help both Pastor and People, that both may truly say with Saint Paul, By the grace of God I am that I am, and every one may have this sweet repose of conscience, God's grace was not bestowed on me in vain.
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Finally, the Apostle ascribing before his sinnes to himselfe, and his vertue to God, doth teach, that we are sufficient to our owne ruine, not so to our rising, according to that of Hosea, Destructio tua ex te, &c. Therefore the Minister must with meeknesse teach the contrary minded, 2 Timothie 2. I haue set before you an exact patterne of a good Pastor and Christian, wee should all endeauour to conforme thereto;
Finally, the Apostle ascribing before his Sins to himself, and his virtue to God, does teach, that we Are sufficient to our own ruin, not so to our rising, according to that of Hosea, Destruction tua ex te, etc. Therefore the Minister must with meekness teach the contrary minded, 2 Timothy 2. I have Set before you an exact pattern of a good Pastor and Christian, we should all endeavour to conform thereto;
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The world hath many Saules, blasphemers, oppressors, wicked liuers, but you vse to present All as Pauls, you say All is well, when euery man may see that much is amisse.
The world hath many Saul's, blasphemers, Oppressors's, wicked livers, but you use to present All as Paul's, you say All is well, when every man may see that much is amiss.
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Remember that this is Iudicium ante iudicium, a medicinall Iudgement before a mortall, the iudgement of man to preuent the iudgement of God, Doe not by cruell indulgence exempt any from the iust censure of the Church, to expose your selues and them, to the intolerable vengeance of God.
remember that this is Iudicium ante iudicium, a medicinal Judgement before a Mortal, the judgement of man to prevent the judgement of God, Do not by cruel indulgence exempt any from the just censure of the Church, to expose your selves and them, to the intolerable vengeance of God.
concerning whom it is expressed How they ought to be qualified, and Whereunto they are authorised. Their quality is set downe vers. 25. their authority is the argument of my Text;
Concerning whom it is expressed How they ought to be qualified, and Whereunto they Are authorised. Their quality is Set down vers. 25. their Authority is the argument of my Text;
A iudgement vnseasonable, is vnprofitable, they must therefore giue iudgement without delay. Secondly, they must not sway the indifferencie of the law;
A judgement unseasonable, is unprofitable, they must Therefore give judgement without Delay. Secondly, they must not sway the indifferency of the law;
the Iudges must proceede against the violaters of both, against them that will not do Gods law, against them that will not do the Kings law; but with two cautions:
the Judges must proceed against the violaters of both, against them that will not do God's law, against them that will not do the Kings law; but with two cautions:
And first some may demand, why being to speake in the name of God vnto Iudges sent from a Christian king, I remember vnto them the instruction of a king indeede,
And First Some may demand, why being to speak in the name of God unto Judges sent from a Christian King, I Remember unto them the instruction of a King indeed,
For besides that it is correspondent to the like in Moses, and the Prophets, Ezra acknowledgeth in the next verse that this Commission was indited by diuine inspiration, God put it into the heart of the King.
For beside that it is correspondent to the like in Moses, and the prophets, Ezra acknowledgeth in the next verse that this Commission was Indited by divine inspiration, God put it into the heart of the King.
But iudgement is either of Discretion, or Iurisdiction, the first is common to all, the second belongs but to a few, all may discerne right from wrong,
But judgement is either of Discretion, or Jurisdiction, the First is Common to all, the second belongs but to a few, all may discern right from wrong,
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for vengeance is mine, and I will repay, saith the Lord, Rom. 13. Whatsoeuer therefore they pretend of the lawes of honour that apologize for Duels, in a ciuill, in a Christian common weale, they should be reputed no better,
for vengeance is mine, and I will repay, Says the Lord, Rom. 13. Whatsoever Therefore they pretend of the laws of honour that apologise for Duels, in a civil, in a Christian Common weal, they should be reputed no better,
But who may? It is only his right that is the Law-giuer, or theirs that hold from him, to recompence euery man according to his deeds, Gods law is, Deut. 19. that when two striue together they shall stand before the Lord,
But who may? It is only his right that is the Lawgiver, or theirs that hold from him, to recompense every man according to his Deeds, God's law is, Deuteronomy 19. that when two strive together they shall stand before the Lord,
God standeth in the assembly of Gods, he iudgeth among Gods, the Apostle therefore calleth them the Ministers of God, Rom. 13. So that a Iudge doth not only represent the person of a King,
God Stands in the assembly of God's, he Judgeth among God's, the Apostle Therefore calls them the Ministers of God, Rom. 13. So that a Judge does not only represent the person of a King,
Wherefore what Shecaniah spake to Ezra, cap. 10. when he lamented the disordered liues of the Iewes, that must I say vnto you, Arise, for the matter belongeth vnto you, bee of good comfort,
Wherefore what Shecaniah spoke to Ezra, cap. 10. when he lamented the disordered lives of the Iewes, that must I say unto you, Arise, for the matter belongeth unto you, be of good Comfort,
The parts of the Law are Proeceptum & Sanctio, the workes of iudgement are, Conuiction and Execution. The King followes this methode in his commission, hee will not haue any executed, before he be conuicted.
The parts of the Law Are Proeceptum & Sanction, the works of judgement Are, Conviction and Execution. The King follows this method in his commission, he will not have any executed, before he be convicted.
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St. Basil in an Epistle to Eustathius Bishop of Sebastia, doth excellently describe the manner of the Iudges proceeding in his daies, Quirerum potiuntur in hoc mundo quando facinorosum aliquem sunt vindicaturi cortinas obducunt &c. The Iudges in temporal causes,
Saint Basil in an Epistle to Eustathius Bishop of Sebastia, does excellently describe the manner of the Judges proceeding in his days, Quirerum potiuntur in hoc mundo quando facinorosum aliquem sunt vindicaturi cortinas obducunt etc. The Judges in temporal Causes,
when they are to sentence a malefactor, retire themselues, desire to heare what the wisest of their assistants can say in defence of the arraigned, they pause long, sometimes beholding the prisoner, sometimes reflecting their eyes vpon themselues,
when they Are to sentence a Malefactor, retire themselves, desire to hear what the Wisest of their assistants can say in defence of the arraigned, they pause long, sometime beholding the prisoner, sometime reflecting their eyes upon themselves,
as communicating with him in the same nature, and feelingly bemone his case whose life they must cut off, not moued thereunto by any passion of their owne,
as communicating with him in the same nature, and feelingly bemoan his case whose life they must Cut off, not moved thereunto by any passion of their own,
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but performing that seruice which is vndeniably imposed vpon them by the Law. The Law then must speake before the Iudge, and not the Iudge before the Law;
but performing that service which is undeniably imposed upon them by the Law. The Law then must speak before the Judge, and not the Judge before the Law;
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for iudicium legis is iudicium solius rationis, but iudicium hominis est iudicium rationis & libidinis, no man murmures if his doome be euidently the voice of the Law,
for iudicium Legis is iudicium Solius rationis, but iudicium hominis est iudicium rationis & libidinis, no man murmurs if his doom be evidently the voice of the Law,
and try therewith who deserues the stroke of the sword: and all Iudges must subscribe to Ireneus his note, Indumentum iustitiae leges habet Magistratus;
and try therewith who deserves the stroke of the sword: and all Judges must subscribe to Irenaeus his note, Indumentum iustitiae leges habet Magistratus;
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It should be in the world of men, as it is in the world of other creatures, euerie thing furthereth the felicitie of the whole, he is not worthy to bee a member of a State, by whom the State is no whit the better.
It should be in the world of men, as it is in the world of other creatures, every thing furthereth the felicity of the Whole, he is not worthy to be a member of a State, by whom the State is no whit the better.
It is pitifull to consider how many there are in this Land, whose glorie is their shame (as the Apostle speaketh) the Chronicle of whose life was long since summed vp by the Poet, Nos numerus sumus & fruges consumere nati, &c. no better than cyphers,
It is pitiful to Consider how many there Are in this Land, whose glory is their shame (as the Apostle speaks) the Chronicle of whose life was long since summed up by the Poet, Nos Numerus sumus & Fruges consumere Nati, etc. no better than ciphers,
For whereas St. Paul, Rom. 13. expresseth two vses of the sword, one the laude of them that doe well, the other the terrour of them that doe euill, this commission remembers only the later;
For whereas Saint Paul, Rom. 13. Expresses two uses of the sword, one the laud of them that do well, the other the terror of them that do evil, this commission remembers only the later;
the reason whereof is giuen by Ireneus, Quoniam absistens à Deo homo in tantum efferauit, imposuit ei Deus humanum timorem, vt moderentur ad inuicem in manifesto positum gladium timentes.
the reason whereof is given by Irenaeus, Quoniam absistens à God homo in Tantum efferauit, imposuit ei Deus humanum timorem, vt moderentur ad Inuicem in manifesto positum Gladium Fearing.
And he must vse it without delay. Sero medicina paratur, cum mala per longas conualuere moras, is no lesse true in the politicke than in the naturall bodie,
And he must use it without Delay. Sero medicina paratur, cum mala per longas conualuere moras, is no less true in the politic than in the natural body,
whether wee consider the corrigiblenesse of the delinquents, or the preseruation of the State; both should bee intended by iudgement, but both grow desperate through delay.
whither we Consider the corrigiblenesse of the delinquents, or the preservation of the State; both should be intended by judgement, but both grow desperate through Delay.
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In the heart of euerie man there are principles of honestie, which when first lust casts into a slumber, the Magistrate may awaken to checke sinne, by holding him in that was running riot;
In the heart of every man there Are principles of honesty, which when First lust Cast into a slumber, the Magistrate may awaken to check sin, by holding him in that was running riot;
the Preacher confirmes it, Because sentence against an euill worke is not executed speedily, Eccles. 8. therefore the heart of the children of men is fully set in them to doe euill, Secondly, sinne is like a contagious disease, it will spred like a leprosie, especially where the law of leprosie is not in force,
the Preacher confirms it, Because sentence against an evil work is not executed speedily, Eccles. 8. Therefore the heart of the children of men is Fully Set in them to do evil, Secondly, sin is like a contagious disease, it will spread like a leprosy, especially where the law of leprosy is not in force,
and where the wicked are not forced by the stroke of the sword, to cry vnto the sound that approach them, I am vncleane, I am vncleane, Leuit. 14. And so in time conniuencie breeds vitia adulta & praeualida (as Tacitus calleth them) and a State becomes like Rome (of which Liuie speaketh) Neque vitia, neque remedia ferre possumus:
and where the wicked Are not forced by the stroke of the sword, to cry unto the found that approach them, I am unclean, I am unclean, Levites 14. And so in time connivency breeds Vices adulta & praeualida (as Tacitus calls them) and a State becomes like Room (of which Alive speaks) Neque Vices, neque Remedy Far possumus:
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Or if you will goe higher, learne of God, who speakes thus vnto Cain, Genesis 4. If thou dost ill, in foribus peccatum, that is, (as the Sonne of Syrack speaketh, Ecclus. 35.) The Lord will not be slacke, the Almighty will not tarry long, till hee hath smitten in sunder the loynes of the vnmercifull,
Or if you will go higher, Learn of God, who speaks thus unto Cain, Genesis 4. If thou dost ill, in foribus peccatum, that is, (as the Son of Syriac speaks, Ecclus 35.) The Lord will not be slack, the Almighty will not tarry long, till he hath smitten in sunder the loins of the unmerciful,
You see the admonition that ariseth from this place, is, that your feet bee not nimium lanei, lest your hands proue nimium ferreae, you must strike soone, that you may not strike too often, or too deepe.
You see the admonition that arises from this place, is, that your feet be not Nimium lanei, lest your hands prove Nimium ferreae, you must strike soon, that you may not strike too often, or too deep.
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But it is not enough that you proceede timely, except you proceede vnpartially; you must proceede against whomsoeuer. Gods Law is, I•• magnum & paruum iudicabis, Thou shalt not regard the poore because hee is poore,
But it is not enough that you proceed timely, except you proceed unpartially; you must proceed against whomsoever. God's Law is, I•• magnum & paruum iudicabis, Thou shalt not regard the poor Because he is poor,
And no maruell, for seeing they are Physitians of the State, and sinnes are the diseases of it, what skils it whether a gangrene beginne at the head or the heele, seeing both wayes it will kill,
And no marvel, for seeing they Are Physicians of the State, and Sins Are the diseases of it, what skills it whither a gangrene begin At the head or the heel, seeing both ways it will kill,
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if the part that is diseased be not cut off? Except this be the difference, that the head being nearer the heart, a gangrene in the head will kill sooner,
if the part that is diseased be not Cut off? Except this be the difference, that the head being nearer the heart, a gangrene in the head will kill sooner,
The vanity of which course Sigismund the Emperour well obserued in the generall Councell, when vpon the motion that it was fit to reforme the whole Church, one said, Then let vs begin at the Minorites, nay rather (saith the Emperour) at the Maiorites; for if the great ones be good, the mean ones cannot easily be ill:
The vanity of which course Sigismund the Emperor well observed in the general Council, when upon the motion that it was fit to reform the Whole Church, one said, Then let us begin At the Minorites, nay rather (Says the Emperor) At the Mayorates; for if the great ones be good, the mean ones cannot Easily be ill:
and I wish you the zeale of Phyneas, that spared not Zimri, or Cosbi, though the one were a Princes sonne of Simeon, and the other a Princes daughter of Madian; so may it be imputed to you for righteousnesse,
and I wish you the zeal of Phineas, that spared not Zimri, or Cozbi, though the one were a Princes son of Simeon, and the other a Princes daughter of Midian; so may it be imputed to you for righteousness,
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But with this difference, that, the one is an absolute Lord, the other but subordinate; the one commands as in his owne right, the other but in the right of God.
But with this difference, that, the one is an absolute Lord, the other but subordinate; the one commands as in his own right, the other but in the right of God.
And no maruell, seeing Gods lawes are primitiue, the Kings but deriuatiue; nay, the substance of euery law is from God, it is but the determination of some circumstance that is left vnto the power of the King.
And no marvel, seeing God's laws Are primitive, the Kings but derivative; nay, the substance of every law is from God, it is but the determination of Some circumstance that is left unto the power of the King.
In lawes meerly morall, Thou shalt not kill, Thou shalt not steale, &c. the King hath power onely in regard of the Sanction, not that God hath left it in his choice,
In laws merely moral, Thou shalt not kill, Thou shalt not steal, etc. the King hath power only in regard of the Sanction, not that God hath left it in his choice,
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In things meerly indifferent, (because many things are lawfull in regard of that liberty which we haue from God, which are not expedient, in that society whereof we are parts with other men) the Kings lawes may impose precepts, and that vnder paines;
In things merely indifferent, (Because many things Are lawful in regard of that liberty which we have from God, which Are not expedient, in that society whereof we Are parts with other men) the Kings laws may impose Precepts, and that under pains;
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Yea, there is a necessity too, for as Nazianzene speakes of Iouinian the Emperour, NONLATINALPHABET, It was Princely wisedome in him to protect the truth,
Yea, there is a necessity too, for as Nazianzene speaks of Jovinian the Emperor,, It was Princely Wisdom in him to Pact the truth,
Kings lawes are neuer so readily obeyed, as where the people are religiously disposed, and Magistrates which neglect the care of Gods lawes, doe but teach the people how to vilifie theirs.
Kings laws Are never so readily obeyed, as where the people Are religiously disposed, and Magistrates which neglect the care of God's laws, do but teach the people how to vilify theirs.
God himselfe in Osea saith, That he will hedge the Iewes way with thornes, so that they should not breake through to follow their spirituall fornication, but withall pricke themselues; and marke what followes, the Iewes bethought themselues thereupon,
God himself in Hosea Says, That he will hedge the Iewes Way with thorns, so that they should not break through to follow their spiritual fornication, but withal prick themselves; and mark what follows, the Iewes bethought themselves thereupon,
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Nazianzene, a man of a meeke spirit, as appeareth in his writings, had obtained some patience to be vsed toward the Apollinarists, but when hee saw how ill it succeeded, hee wrote backe to the President of the Countrey, NONLATINALPHABET, My intercession was vnseasonable,
Nazianzene, a man of a meek Spirit, as appears in his writings, had obtained Some patience to be used towards the Apollinarists, but when he saw how ill it succeeded, he wrote back to the President of the Country,, My Intercession was unseasonable,
The Proctors of Rome, though they dare not flatly deny it, yet so sophystically handle it, that what with subiecting the scepter of Kings to the command of Popes,
The Proctors of Room, though they Dare not flatly deny it, yet so sophystically handle it, that what with subjecting the sceptre of Kings to the command of Popes,
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Others haue learnedly and sufficiently shaken their grounds, and my Text is an argument of no small force, to resolue the consciences of such as doubt, whether a different religion doth euacuate the power of a lawfull Soueraigne.
Others have learnedly and sufficiently shaken their grounds, and my Text is an argument of no small force, to resolve the Consciences of such as doubt, whither a different Religion does evacuate the power of a lawful Sovereign.
and enioynes no other worship of him, than according to his owne lawes, the vndoubted register whereof is the sacred Word of God? Wherefore you must bee as the earth mentioned in the Reuelation, cap. 12. and swallow all those waters that the dragon casts forth to drowne the woman;
and enjoins no other worship of him, than according to his own laws, the undoubted register whereof is the sacred Word of God? Wherefore you must be as the earth mentioned in the Revelation, cap. 12. and swallow all those waters that the dragon Cast forth to drown the woman;
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Wherein I obserue, first, how farre the Magistrate may draw his sword; Looke how farre his prouidence doth reach, so farre may his vengeance reach also.
Wherein I observe, First, how Far the Magistrate may draw his sword; Look how Far his providence does reach, so Far may his vengeance reach also.
yet let me giue you this Item touching the Keyes, that malefactors must remember, that for euerie of their offences challengable by the Law of man, they owe a repentance vnto God,
yet let me give you this Item touching the Keys, that malefactors must Remember, that for every of their offences challengable by the Law of man, they owe a Repentance unto God,
and if they escape, make no conscience at all of their sin, as if how soeuer they speed at the iudgement seat of men, they were not to take heed that they be not cast at the barre of God;
and if they escape, make no conscience At all of their since, as if how soever they speed At the judgement seat of men, they were not to take heed that they be not cast At the bar of God;
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which the first Councell of Nice well corrected, when imitating Gods law without preiudice to the ciuill sword, it appointed sundrie yeares penance according to the grieuousnesse of sinne.
which the First Council of Nicaenae well corrected, when imitating God's law without prejudice to the civil sword, it appointed sundry Years penance according to the grievousness of sin.
Secondly, seeing your power should touch men with a losse temporall, to keepe them from a losse eternall, you see what wrong you doe them when you suffer them to spend their dayes in loosenesse,
Secondly, seeing your power should touch men with a loss temporal, to keep them from a loss Eternal, you see what wrong you do them when you suffer them to spend their days in looseness,
but the proportion must not be Arithmeticall, but Geometricall, they must be secundum merita, but not aequalia meritis, you may punish intra, but not vltra medum; so doth God, who notwithstanding doth punish in number, weight, and measure, Semper aliquid detrahit de poenae atrocitate, as Nazianzene speaketh NONLATINALPHABET, he doth temper mercie with iudgement;
but the proportion must not be Arithmetical, but Geometrical, they must be secundum Merita, but not aequalia Meritis, you may Punish intra, but not vltra medum; so does God, who notwithstanding does Punish in number, weight, and measure, Semper Aliquid detrahit de Poenae atrocitate, as Nazianzene speaks, he does temper mercy with judgement;
And the same Father writing to the Emperours Deputie, reckoning vp his vertues, demands this NONLATINALPHABET; what shall I say of your clemencie? NONLATINALPHABET, here you decline something;
And the same Father writing to the emperors Deputy, reckoning up his Virtues, demands this; what shall I say of your clemency?, Here you decline something;
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but he addes, NONLATINALPHABET, I cannot much blame you, you haue God for your patterne, who in Hosea speakes thus of himselfe, How shall I giue thee vp O Ephraim? how shall I deliuer thee O Israel? how shall I make thee as Admah? how shall I set thee as Seboim? my heart is turned within mee, my repentings are rouled together, I will not execute the fiercenesse of my wrath &c. You must wisely then temper iudgement and mercie,
but he adds,, I cannot much blame you, you have God for your pattern, who in Hosea speaks thus of himself, How shall I give thee up O Ephraim? how shall I deliver thee Oh Israel? how shall I make thee as Admah? how shall I Set thee as Sibmah? my heart is turned within me, my repentings Are rolled together, I will not execute the fierceness of my wrath etc. You must wisely then temper judgement and mercy,
MOst mighty, most mercifull Lord, who to preserue sincere pietie, and secure peace in the Church and Common weale, hast put the sword into the hands of mortall men,
MOst mighty, most merciful Lord, who to preserve sincere piety, and secure peace in the Church and Common weal, hast put the sword into the hands of Mortal men,
we humbly beseech thee, so to sanctifie them with thy grace, whom thou hast armed with thy power, that with a watchfull and single eye they may obserue,
we humbly beseech thee, so to sanctify them with thy grace, whom thou hast armed with thy power, that with a watchful and single eye they may observe,
and represse with a seuere, yet a tender hand, all vnsound Beleeuers, and inordinate liuers, that Church and Common weale may blesse them as happy Supporters of this Christian State,
and repress with a severe, yet a tender hand, all unsound Believers, and inordinate livers, that Church and Common weal may bless them as happy Supporters of this Christian State,
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some ghesse at him by one part of the Psalme, some by another, and according to their different apprehension, giue the Psalme, some a mysticall, some an historicall interpretation;
Some guess At him by one part of the Psalm, Some by Another, and according to their different apprehension, give the Psalm, Some a mystical, Some an historical Interpretation;
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The manner is, according to the law to try the vprightnesse of mens liues, I will iudge vprightly; and that of mens vprightnesse, the word Mesharim reacheth so farre.
The manner is, according to the law to try the uprightness of men's lives, I will judge uprightly; and that of Mens uprightness, the word Mesharim reaches so Far.
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These be the points that are to bee considered on this Text, and that they are to be considered seriously, you may gather by the last word Selah, the character of a remarkable sentence;
These be the points that Are to be considered on this Text, and that they Are to be considered seriously, you may gather by the last word Selac, the character of a remarkable sentence;
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At Ierusalem are Thrones set for iudgement, saith another Psalme, and those thrones belong to the house of Dauid; therefore in the Scripture is the kings throne called not onely the throne of Glory, but of Iudgement also:
At Ierusalem Are Thrones Set for judgement, Says Another Psalm, and those thrones belong to the house of David; Therefore in the Scripture is the Kings throne called not only the throne of Glory, but of Judgement also:
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So that the plaintiffes speech was, though not very courtly, yet very true, which hee vttered to a king denying him iustice, Si non vis iudicare, noli regnare, implying that it is the proper worke of a king to be a Iudge:
So that the plaintiffs speech was, though not very courtly, yet very true, which he uttered to a King denying him Justice, Si non vis iudicare, noli Reign, implying that it is the proper work of a King to be a Judge:
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But you know what Iethro obserued to Moses, and what Moses himselfe in his complaint to God confessed to be true, A king in his owne person cannot beare all this burthen,
But you know what Jethro observed to Moses, and what Moses himself in his complaint to God confessed to be true, A King in his own person cannot bear all this burden,
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though that which hee tooke was the spirit of God, but God is pleased to call that the spirit of Moses, which he tooke and gaue to the 70. giuing vs to vnderstand, that they were alwayes to bee reputed a part of Moses. Yea,
though that which he took was the Spirit of God, but God is pleased to call that the Spirit of Moses, which he took and gave to the 70. giving us to understand, that they were always to be reputed a part of Moses. Yea,
as Moses teacheth in the Law, if it be not plaine enough in that 82. Psalme. So then when a king sendeth Iudges, hee sendeth his owne eares to heare the complaints of his people, his owne eyes to looke into their causes,
as Moses Teaches in the Law, if it be not plain enough in that 82. Psalm. So then when a King sends Judges, he sends his own ears to hear the complaints of his people, his own eyes to look into their Causes,
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you must heare there with none but the kings eares, and you know that a king is Abimelec, my Father the king, and being Father of his Countrey, doth heare like a Father, that is, most tenderly;
you must hear there with none but the Kings ears, and you know that a King is Abimelec, my Father the King, and being Father of his Country, does hear like a Father, that is, most tenderly;
you must see with none but the kings eyes, and you know that My Lord the King is as •n Angell of God, discerning good and euill, 2. Sam. 14. you must speake with none but the kings mouth,
you must see with none but the Kings eyes, and you know that My Lord the King is as •n Angel of God, discerning good and evil, 2. Sam. 14. you must speak with none but the Kings Mouth,
Gods eare, as the Wise man hath well abridged that which the Scripture sets downe but in many words, is an eare of iealousie, Wisd. 1. and iealousie is the best whetstone of feeling attention;
God's ear, as the Wise man hath well abridged that which the Scripture sets down but in many words, is an ear of jealousy, Wisdom 1. and jealousy is the best whetstone of feeling attention;
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the kings worke, and yours vnder the king is to Iudge. And to Iudge, what is it but to Measure? the Originall Shaphat hath that for his first signification,
the Kings work, and yours under the King is to Judge. And to Judge, what is it but to Measure? the Original Shaphat hath that for his First signification,
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and the Holy Ghost, author of that mother-tongue, doth significantly expresse, that the principall worke of a Iudge is to measure, yea, this very word Measure, which is by vse English, is by birth Hebrew, the plaine Hebrew Mesurah, whose originall is from Sur, which is, Principem esse, as if to measure were the proper worke of a Prince;
and the Holy Ghost, author of that Mother-tongue, does significantly express, that the principal work of a Judge is to measure, yea, this very word Measure, which is by use English, is by birth Hebrew, the plain Hebrew Mesurah, whose original is from Sur, which is, Principem esse, as if to measure were the proper work of a Prince;
but a reall definition of this measure? which Solon the renowned Lawgiuer of Athens aymed at also, in the wittie analogie by him obserued betweene coine and lawes, making both measures, but the one in the hands of priuate men, the other of the Magistrate.
but a real definition of this measure? which Solon the renowned Lawgiver of Athens aimed At also, in the witty analogy by him observed between coin and laws, making both measures, but the one in the hands of private men, the other of the Magistrate.
and what wonder? seeing he is the lieutenant of God, euen in that respect wherein God himselfe is termed a Measurer. The Heathen Philosopher could say NONLATINALPHABET, whose words you may expound by those of the Wiseman, wisd. 16. God doth all things in number, weight, and measure. Nay God himselfe hath witnessed it vnder his owne hand, the hand that wrote Baltassars doome vpon the wall, Mene, Mene, tekel, Thou art numbred, thou art weighed;
and what wonder? seeing he is the lieutenant of God, even in that respect wherein God himself is termed a Measurer. The Heathen Philosopher could say, whose words you may expound by those of the Wiseman, Usivd. 16. God does all things in number, weight, and measure. Nay God himself hath witnessed it under his own hand, the hand that wrote Balthazar's doom upon the wall, Mean, Mene, Tekel, Thou art numbered, thou art weighed;
God therefore dealeth mercifully with vs, that commands there should be a publicke Standard; as in the market, that we bee not deceiued in our prouisions,
God Therefore deals mercifully with us, that commands there should be a public Standard; as in the market, that we be not deceived in our provisions,
The vse of this point for you (Honourable and Beloued) is, that the saying which Plato caused to bee engrauen at the entrie of his Schoole, is worthy to be set on the front of your Tribunals, NONLATINALPHABET, it is pitie any should sit vpon that seat that hath not (I say not skill;
The use of this point for you (Honourable and beloved) is, that the saying which Plato caused to be engraved At the entry of his School, is worthy to be Set on the front of your Tribunals,, it is pity any should fit upon that seat that hath not (I say not skill;
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and to bee indeed the measure of all cases; a partie not interested in either side, but carrying himselfe indifferently between them both. That is your vse.
and to be indeed the measure of all cases; a party not interested in either side, but carrying himself indifferently between them both. That is your use.
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He will repay one day by himself, but vntill then, he will haue his payment made by Iudges, vpon which warrant, the King spake these wordes, I will iudge.
He will repay one day by himself, but until then, he will have his payment made by Judges, upon which warrant, the King spoke these words, I will judge.
the former as ancient as Aquila and Symachus, St. Basil reports it out of them, the later Translators incline some to the one side, and some to the other;
the former as ancient as Aquila and Symachus, Saint Basil reports it out of them, the later Translators incline Some to the one side, and Some to the other;
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to what end should a man giue instructions to his houshold, if he neuer meant to take account of their conformitie thereto? But all this is no more than a ciuill ground, it deriues an Assizes, only from the light of reason;
to what end should a man give instructions to his household, if he never meant to take account of their conformity thereto? But all this is no more than a civil ground, it derives an Assizes, only from the Light of reason;
And indeede how can it be lesse? doth not God stand in this Congregation? and are not they that sit vpon the Bench called Gods? Psalme 82. The Lawyers that plead at the Barre are euen in the entrance of the ciuill Law called Sacerdotes iustitiae, they haue a kinde of Priesthood:
And indeed how can it be less? does not God stand in this Congregation? and Are not they that fit upon the Bench called God's? Psalm 82. The Lawyers that plead At the Bar Are even in the Entrance of the civil Law called Sacerdotes iustitiae, they have a kind of Priesthood:
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so the Scripture calleth it, the worke, as Salomon speaketh, Prouerbs 21. is more than a sacrifice; finally, the place is Mogned a Synagogue, a holy place.
so the Scripture calls it, the work, as Solomon speaks, Proverbs 21. is more than a sacrifice; finally, the place is Mourned a Synagogue, a holy place.
The Iudge when he passeth from the Church to the Bench, doth but passe from one sacred assembly to another, only with this difference, that sitting but as a sheepe in this fold, in the other he sitteth as a shepheard.
The Judge when he passes from the Church to the Bench, does but pass from one sacred assembly to Another, only with this difference, that sitting but as a sheep in this fold, in the other he Sitteth as a shepherd.
The Lawyers must remember that the Iudges Bench is Gods Altar, and being Priests thereat they may not sacrifice with eyther polluted tongues or hands.
The Lawyers must Remember that the Judges Bench is God's Altar, and being Priests thereat they may not sacrifice with either polluted tongues or hands.
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The Iurors that haue bound themselues to God, must deale as in his sight, they must take heed of that wherewith they are too vsually charged, that NONLATINALPHABET;
The Jurors that have bound themselves to God, must deal as in his sighed, they must take heed of that wherewith they Are too usually charged, that;
If their oath were Iuramentum diaboli, their sophistrie were tolerable, but I beseech them in the feare of God to consider that sinceritie is the attribute of the oath of God,
If their oath were Iuramentum Diaboli, their sophistry were tolerable, but I beseech them in the Fear of God to Consider that sincerity is the attribute of the oath of God,
Some take the word Mesharim for a Nown, some for an Aduerb, wherupon arise two interpretations, one respecting the person of the Iudge, the other that whereupon the Iudge worketh.
some take the word Mesharim for a Noun, Some for an Adverb, whereupon arise two interpretations, one respecting the person of the Judge, the other that whereupon the Judge works.
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Before you heard of a publicke standard, whereat mens causes must be tryed; the Iudge is not fabricator, but adhibitor mensurae; Iupiter ipse duas aequato examine lances Sustinet;
Before you herd of a public standard, whereat men's Causes must be tried; the Judge is not fabricator, but adhibitor mensurae; Iupiter ipse Duas aequato examine lances Sustinet;
and you know that recta linea est brenissima inter eosdem terminos, and if mens causes be iudged according to Law, the handling of them must not take the next way about, the proceeding must be, as euen, so speedy.
and you know that Recta linea est brenissima inter eosdem terminos, and if men's Causes be judged according to Law, the handling of them must not take the next Way about, the proceeding must be, as even, so speedy.
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and a Law-maker doth follow medium, not arithmeticum, but ge•metricum, not rei, but rationis. The circumstances of quid, quantum, cui, quando, do varie the proceeding,
and a Lawmaker does follow medium, not arithmeticum, but ge•metricum, not rei, but rationis. The Circumstances of quid, quantum, cui, quando, do vary the proceeding,
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Prouided alwaies that the King and the Iudge bee as Melchisedeck, NONLATINALPHABET, so righteous a King and Iudge, that he hath no consanguinity nor affinity, but only the common weale;
Provided always that the King and the Judge be as Melchisedeck,, so righteous a King and Judge, that he hath no consanguinity nor affinity, but only the Common weal;
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and so the Ancients did take it in this place, as appeares by their translating it NONLATINALPHABET, recta, and I thinke it is most naturall here, to referre it to that whereupon the Iudge worketh;
and so the Ancients did take it in this place, as appears by their translating it, Recta, and I think it is most natural Here, to refer it to that whereupon the Judge works;
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S. Iohn Baptist the harbinger of Christ according to the Prophefie of Esay, crying vnto the people to prepare Christs way, and to make his path straight, doth reduce all the obliquitie thereof vnto foure heads, saying, that euery hill must be brought low.
S. John Baptist the harbinger of christ according to the Prophesy of Isaiah, crying unto the people to prepare Christ Way, and to make his path straight, does reduce all the obliquity thereof unto foure Heads, saying, that every hill must be brought low.
And I adde vnto them those that are mountainous also, the supporters of the man of sin dwelling vpon the seuen hils, who vsurped spirituall power of old,
And I add unto them those that Are mountainous also, the supporters of the man of since Dwelling upon the seuen hills, who usurped spiritual power of old,
Finally, you shall find ruffe waies, the waies of scandalous persons, that are exemplarily ill, and make many weake ones to fall; they must bee made smooth:
Finally, you shall find ruff ways, the ways of scandalous Persons, that Are exemplarily ill, and make many weak ones to fallen; they must be made smooth:
Adde hereunto that you are Custodes vtriusque Tabulae, and must haue a care as well that God bee serued as the Common Weale, keeping your selfe to the discreet limitation which Constantine the Emperour set vnto himselfe, leauing Episcopatum ad intra vnto vs; (I meane the defining of sacred things) and taking vnto your selues no more but Episcopatum ad extra, the compulsiue commanding of those that are refractarie,
Add hereunto that you Are Custodes vtriusque Tabulae, and must have a care as well that God be served as the Common Weal, keeping your self to the discreet limitation which Constantine the Emperor Set unto himself, leaving Episcopate ad intra unto us; (I mean the defining of sacred things) and taking unto your selves no more but Episcopate ad extra, the compulsive commanding of those that Are refractory,
And surely the Holy Ghost meaneth something, when in the sixteenth of Deuteronomie it is said, Thoushalt follow Iustice, Iustice, hee meaneth the Iustice of the head and the heart.
And surely the Holy Ghost means something, when in the sixteenth of Deuteronomy it is said, Thou shalt follow justice, justice, he means the justice of the head and the heart.
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Yea seeing you are not onely Magistrates, but Christian Magistrates, there must bee in your sentence not onely Equitie, but Pietie; your Religion must raise your morall vertues vnto an heauenly pitch,
Yea seeing you Are not only Magistrates, but Christian Magistrates, there must be in your sentence not only Equity, but Piety; your Religion must raise your moral Virtues unto an heavenly pitch,
I conclude this Point with a wish, that you would imitate Iob, who when hee came to the Tribunall, reports of himselfe that hee put on righteousnesse, and it couered him, iudgement,
I conclude this Point with a wish, that you would imitate Job, who when he Come to the Tribunal, reports of himself that he put on righteousness, and it covered him, judgement,
It appeares in that wee may bee dissolued, or, as the word in the originall is, melted. But there are two kinde of meltings, according as the parts of the bodie melted are of two sorts, homogeneous, or heterogeneous:
It appears in that we may be dissolved, or, as the word in the original is, melted. But there Are two kind of meltings, according as the parts of the body melted Are of two sorts, homogeneous, or heterogeneous:
The melting whereto wee are subiect is of the later sort, and therefore the Interpreter, intending the meaning rather than the signification of the word translates it are dissolued; that is,
The melting whereto we Are Subject is of the later sort, and Therefore the Interpreter, intending the meaning rather than the signification of the word translates it Are dissolved; that is,
Saint Austine fitly on this place moueth the question, and answers it himselfe, Si defluxit terra, vnde defluxit nisi à peccatis? hee addeth, cupiditate superiorum roboratur, & quasi liquescit cupiditate inferiorum;
Saint Augustine fitly on this place moves the question, and answers it himself, Si defluxit terra, vnde defluxit nisi à peccatis? he adds, cupiditate Superiors roboratur, & quasi liquescit cupiditate inferiorum;
And sinne what is it but the inclination of our heart vnto these base and earthly things, which should bee carried towards heauen and heauenly things? while our thoughts doe so stoope, wee approach that fire of which Saint Iames speakes, that it setteth the tongue on fire;
And sin what is it but the inclination of our heart unto these base and earthly things, which should be carried towards heaven and heavenly things? while our thoughts do so stoop, we approach that fire of which Saint James speaks, that it sets the tongue on fire;
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there continueth no communion betweene God and vs, for want of pi•tie; no communion betweene superiours and inferiours, neyther respects the other as it ought;
there Continueth no communion between God and us, for want of pi•tie; no communion between superiors and inferiors, neither respects the other as it ought;
Wee speake significantly when wee say, that a man transported by his passions is an impotent man; and wee therein imitate the phrase of GOD himselfe, who by the Prophet reproouing Iudah for her vnsatiable spirituall fornication;
we speak significantly when we say, that a man transported by his passion is an impotent man; and we therein imitate the phrase of GOD himself, who by the Prophet reproving Iudah for her unsatiable spiritual fornication;
but let them not deceiue themselues, they are melted, they are dissolued; this is but a weakenesse, they haue lost that strength not onely wherewith God created them vnto vertue,
but let them not deceive themselves, they Are melted, they Are dissolved; this is but a weakness, they have lost that strength not only wherewith God created them unto virtue,
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but to stirre vp in themselues the zeale of iustice, should diligently consider these two things which cleaue vnto euery such fact, the weakenesse and the annoyance of the malefactour;
but to stir up in themselves the zeal of Justice, should diligently Consider these two things which cleave unto every such fact, the weakness and the annoyance of the Malefactor;
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if wee had our conuersation in Heauen, and would bee, though in the world, yet not of it, wee neede not feare melting, wee should not bee dissolued; but while wee grow more like the old Adam than the new,
if we had our Conversation in Heaven, and would be, though in the world, yet not of it, we need not Fear melting, we should not be dissolved; but while we grow more like the old Adam than the new,
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but GOD telleth Ioshua that he should intend another worke, Vp, saith hee, what makest thou here? Israel hath sinned, therefore they cannot stand before their enemies, Goe thou and correct that sinne;
but GOD Telleth Ioshua that he should intend Another work, Up, Says he, what Makest thou Here? Israel hath sinned, Therefore they cannot stand before their enemies, Go thou and correct that sin;
But All may bee vnderstood eyther of singula generunt, or genera singulorum; it cannot bee vnderstood of singula generum, God neuer suffered sinne so farre to preuaile,
But All may be understood either of singula generunt, or genera singulorum; it cannot be understood of singula generum, God never suffered sin so Far to prevail,
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there liued Nathan, and Gad, and Sadoc, and manie thousands too no doubt were there in the dayes of Saul, as in the dayes of Ahab, which liued in the feare of God, and as orderly members of the State:
there lived Nathan, and Gad, and Sadoc, and many thousands too no doubt were there in the days of Saul, as in the days of Ahab, which lived in the Fear of God, and as orderly members of the State:
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And Chapt. 3. The people are oppressed one of another, euery man by his neighbour; the children presume against the ancient, the vile against the Honourable;
And Chapter 3. The people Are oppressed one of Another, every man by his neighbour; the children presume against the ancient, the vile against the Honourable;
what State is there that is not dissolued? Honourable and Beloued, I will not wrong your wisedomes so farre as to particularize, onely this I obserue, that when you giue your charge, you doe nothing but relate the liues of the people;
what State is there that is not dissolved? Honourable and beloved, I will not wrong your wisdoms so Far as to particularise, only this I observe, that when you give your charge, you do nothing but relate the lives of the people;
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they yeeld instances of all those sinnes which you so profitably disswade, and I would the Grand-Iurie, that haue their eares open to heare your charge, would haue their eyes open also to behold the peoples liues,
they yield instances of all those Sins which you so profitably dissuade, and I would the Grand-Iurie, that have their ears open to hear your charge, would have their eyes open also to behold the peoples lives,
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This is the second reason, the reason why you must iudge vprightly; because when things are amisse, the redresse of them lieth in you, you beare vp the pillars thereof.
This is the second reason, the reason why you must judge uprightly; Because when things Are amiss, the redress of them lies in you, you bear up the pillars thereof.
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good Lawes are the Pillars that beare vp men, and men beeing so borne vp by good Lawes, doe beare vp the whole state of the Land. The reason why this title is giuen vnto Lawes, is eyther historicall or morall; The historicall is the ancient custome of ingrauing Lawes in brasse,
good Laws Are the Pillars that bear up men, and men being so born up by good Laws, do bear up the Whole state of the Land. The reason why this title is given unto Laws, is either historical or moral; The historical is the ancient custom of engraving Laws in brass,
the other is also the saying of a Poet, but it lookes vnto the common people, Hae (he meaneth Lawes) miserae ad parietem sunt fixae clauis ferreis, vbi malos mores affigi nimio fuerat aequius.
the other is also the saying of a Poet, but it looks unto the Common people, Hae (he means Laws) miserae ad parietem sunt Fixed Key ferreis, vbi Malos mores affigi nimio fuerat aequius.
and what is not meete, our iudgements doe wauer through vnresolued discourse, so soone as a Law hath defined, men cease to dispute, wee captiuate our iudgment to the wisedome of the State,
and what is not meet, our Judgments do waver through unresolved discourse, so soon as a Law hath defined, men cease to dispute, we captivate our judgement to the Wisdom of the State,
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the law stayes, the law holds, and therefore Saint Basil doth well vnderstand by these Pillars NONLATINALPHABET, those Lawes which with power and authoritie settle euerie man in his orderly course of life.
the law stays, the law holds, and Therefore Saint Basil does well understand by these Pillars, those Laws which with power and Authority settle every man in his orderly course of life.
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Lycinius the Emperour spake barbarously, when (as Eusebius reports) hee said, that Iuris cognitio was virus & pestis Reipublicae, and the Iewes, who (as Ambrose obserues) said, that Leges were Crimina, spake but as Iewes, that is, as a rebellious people;
Lycinius the Emperor spoke barbarously, when (as Eusebius reports) he said, that Iuris cognitio was virus & pestis Reipublicae, and the Iewes, who (as Ambrose observes) said, that Leges were Crimes, spoke but as Iewes, that is, as a rebellious people;
And the Anabaptists that hold Lawes to bee contrarie to Christian libertie, doe but by their doctrine giue vs to vnderstand, the qualities of their liues; which is Epicuricall licentiousnesse.
And the Anabaptists that hold Laws to be contrary to Christian liberty, do but by their Doctrine give us to understand, the qualities of their lives; which is Epicurean licentiousness.
Ioseph is called not onely Pastor, but Petra Israelis; as much is to bee vnderstood of Eliakim the sonne of Helchia, of whom God saith in Esay, cap. 22. I will fasten him as a naile in a sure place,
Ioseph is called not only Pastor, but Petra Israelis; as much is to be understood of Eliakim the son of Helchia, of whom God Says in Isaiah, cap. 22. I will fasten him as a nail in a sure place,
and he shall bee for a glorious throne to his fathers house, and they shall hang vpon him all the glorie of his fathers house, &c. the meaning is, they shall all rest vpon him.
and he shall be for a glorious throne to his Father's house, and they shall hang upon him all the glory of his Father's house, etc. the meaning is, they shall all rest upon him.
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and would ouerturne both kind of Pillars, and Sampson - like though not with so good a minde as Sampson, nor in so good a cause, (for themselues are more like Philistines) endeauour the ruine both of others and themselues.
and would overturn both kind of Pillars, and Sampson - like though not with so good a mind as Sampson, nor in so good a cause, (for themselves Are more like philistines) endeavour the ruin both of Others and themselves.
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then all stand in awe of it, and good men, if they haue a sunctuarie to betake themselues vnto, (and a good Iudge is such a sanctuarie) dare boldly professe and practise goodnesse:
then all stand in awe of it, and good men, if they have a sunctuarie to betake themselves unto, (and a good Judge is such a sanctuary) Dare boldly profess and practise Goodness:
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wherefore what in Aeschilus is said of Atlas NONLATINALPHABET, that may bee affirmed of good Iudges, on whose shoulders the Pillars of the Church and Common weale doe rest, They beare them vp, So we translate;
Wherefore what in Aeschylus is said of Atlas, that may be affirmed of good Judges, on whose shoulders the Pillars of the Church and Common weal do rest, They bear them up, So we translate;
no lesse than a good surgeon, must a good Iudge iustissimas facere luxationum compositiones, neuer leaue mouing of the bone, till hee hath set it in his iust place;
no less than a good surgeon, must a good Judge iustissimas facere luxationum compositiones, never leave moving of the bone, till he hath Set it in his just place;
and as Iulius Firmicus spake to Magistrates, so doe I vnto you, Subuenite miseris libertate pereuntibus, melius est vt liberetis inuitos, quàm vt volentibus concedatis exitium;
and as Julius Firmicus spoke to Magistrates, so do I unto you, Subuenite miseris Libertate pereuntibus, Better est vt liberetis invitos, quàm vt volentibus concedatis Exitium;
For if the light bee darkenesse, how great is that darkenesse? and if the salt bee vnsauorie, wherewith shall it bee seasoned? and what will become of the Common weale,
For if the Light be darkness, how great is that darkness? and if the salt be unsavoury, wherewith shall it be seasoned? and what will become of the Common weal,
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yea as CHRIST is lapis angularis, the corner stone of the Church, so you are also of the Common weale) falsifie not your names, faile not the Pillars, beare out and vp both Lawes and good men, deliuer him that suffereth wrong from the hand of the Oppressour;
yea as CHRIST is lapis angularis, the corner stone of the Church, so you Are also of the Common weal) falsify not your names, fail not the Pillars, bear out and up both Laws and good men, deliver him that suffers wrong from the hand of the Oppressor;
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so shall you bee the sonnes of the most high, and he shall loue you more than your mother doth, Eccles. 4. The last point is that which calleth for your attention to euerie of these former points, Selah; I told you it is the character of a remarkeable sentence.
so shall you be the Sons of the most high, and he shall love you more than your mother does, Eccles. 4. The last point is that which calls for your attention to every of these former points, Selac; I told you it is the character of a remarkable sentence.
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There bee diuerse coniectures at the meaning of this word, but the likeliest is that which iudgeth of it by the matter whereunto the Holy Ghost commonly doth apply it.
There be diverse Conjectures At the meaning of this word, but the likeliest is that which Judgeth of it by the matter whereunto the Holy Ghost commonly does apply it.
how can you looke on them without a Selah? and that which you enquire after in them, what is it but vprightnesse? how conformable they are in their liues vnto the Lawes;
how can you look on them without a Selac? and that which you inquire After in them, what is it but uprightness? how conformable they Are in their lives unto the Laws;
surely that deserues a Selah: but when you finde how much men haue gone astray, and swarued from that euen rule, that will raise your Selah to a higher pitch:
surely that deserves a Selac: but when you find how much men have gone astray, and swerved from that even Rule, that will raise your Selac to a higher pitch:
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All times are not alike, there are nights aswell as there are dayes, the time here remembred is a day, a remarkable day, it hath the two markes of a Festiuall set vpon it.
All times Are not alike, there Are nights aswell as there Are days, the time Here remembered is a day, a remarkable day, it hath the two marks of a Festival Set upon it.
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But How? that is, When? and by whom? When? Now; at the verie same time that Wee haue ioyed in the Day, must Wee also bee praying for the continuance thereof.
But How? that is, When? and by whom? When? Now; At the very same time that we have joyed in the Day, must we also be praying for the Continuance thereof.
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the the Historicall is cleare in the Bookes of Samuel, which intreat of the aduancement of King Dauid. If we follow the Mysticall then the Day here remembred is Easter day, or the Day of Christs Resurrection, and that was a Day indeed;
the the Historical is clear in the Books of Samuel, which entreat of the advancement of King David. If we follow the Mystical then the Day Here remembered is Easter day, or the Day of Christ Resurrection, and that was a Day indeed;
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though not so high a Feast as is our Easter day. The Fathers Commentaries runne most vpon the first sense, our occasion is better fitted with the latter,
though not so high a Feast as is our Easter day. The Father's Commentaries run most upon the First sense, our occasion is better fitted with the latter,
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wherefore (without preiudice to the former) we will insist thereon; leauing the Mysticall we will insist only vpon the Historicall sense of these words.
Wherefore (without prejudice to the former) we will insist thereon; leaving the Mystical we will insist only upon the Historical sense of these words.
All times are not alike, there are nights and there are dayes, the time here specified is a Day. Saint Basils Rule must guide vs in vnderstanding this word;
All times Are not alike, there Are nights and there Are days, the time Here specified is a Day. Saint Basils Rule must guide us in understanding this word;
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But Metaphors haue their reasonable grounds, and because they are Implicitae Similitudines, close couched resemblances, we must vnwrap them, that wee may see the resonablenesse that is in the vse of them;
But Metaphors have their reasonable grounds, and Because they Are Implicitae Similitudines, close couched resemblances, we must unwrap them, that we may see the resonablenesse that is in the use of them;
If we doe this in our present Metaphor, the reason will be apparent, why a prosperous state is tearmed a Day. For a Day is caused by the Sunne rising, who by his beames sendeth to the earth Light and Heate; Light by which all things are discerned,
If we do this in our present Metaphor, the reason will be apparent, why a prosperous state is termed a Day. For a Day is caused by the Sun rising, who by his beams sends to the earth Light and Heat; Light by which all things Are discerned,
which is no small Blessing of a State, if we take notice of that which is occurrent in euerie Historie, That the best men haue beene branded as the vilest,
which is no small Blessing of a State, if we take notice of that which is occurrent in every History, That the best men have been branded as the Vilest,
to bee administred sincerely that no Errours or Heresies dimme the heauenly Light, and to be entertained reuerently, that the people may feele the sweet inflaence of Grace;
to be administered sincerely that no Errors or Heresies dim the heavenly Light, and to be entertained reverently, that the people may feel the sweet inflaence of Grace;
we must not put into our morall Kalender all times for Dayes, wee must looke whether the Sunne be vp, not the Sunne which runneth in the corporall Firmament,
we must not put into our moral Calendar all times for Days, we must look whither the Sun be up, not the Sun which Runneth in the corporal Firmament,
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And if we doe, we shall find how much the world doth oftentimes mistak, and wee shall find them children of the night which thinke themselues children of the day, wee shall find that they are couered with grosse darknesse when they thinke they doe partake of the Light;
And if we do, we shall find how much the world does oftentimes mistake, and we shall find them children of the night which think themselves children of the day, we shall find that they Are covered with gross darkness when they think they do partake of the Light;
and Kingdomes that are enthrawled to Antichrist, if we looke to the spirituall day, the time of neither of these Gouernments may properly be called a Day. But when wee looke vpon a faire Sunshine day,
and Kingdoms that Are enthrawled to Antichrist, if we look to the spiritual day, the time of neither of these Governments may properly be called a Day. But when we look upon a fair Sunshine day,
When we reade the storie of Ioshua who commanded the Sunne to stand still, and stretched forth one day to the length of two, we all wonder; and well we may;
When we read the story of Ioshua who commanded the Sun to stand still, and stretched forth one day to the length of two, we all wonder; and well we may;
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But had not we as great a wonder? haue we not had so long a Day? hath not our Metaphoricall matched that Naturall? Yea, it hath gone so farre beyond it as the Metaphoricall exceeds the Naturall;
But had not we as great a wonder? have we not had so long a Day? hath not our Metaphorical matched that Natural? Yea, it hath gone so Far beyond it as the Metaphorical exceeds the Natural;
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reade our Chronicles, and you shall find how seldome we haue had two such Dayes together as Queene Elizabeth hath made with King Iames immediatly succeeding;
read our Chronicles, and you shall find how seldom we have had two such Days together as Queen Elizabeth hath made with King James immediately succeeding;
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King Henrie the Eighth his time was neither Night nor Day, Henrie the Seuenth his time was a spirituall Night but a Ciuill Day; Richard the thirds time was a Night both Spirituall and Ciuill;
King Henry the Eighth his time was neither Night nor Day, Henry the Seventh his time was a spiritual Night but a Civil Day; Richard the thirds time was a Night both Spiritual and Civil;
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how short their times come of ours, to whom God hath vouchsafed this double Day; wee may fitly call it duplex Festum, such a Day must needs be a Festiuall Day;
how short their times come of ours, to whom God hath vouchsafed this double Day; we may fitly call it duplex Festum, such a Day must needs be a Festival Day;
thereunto I told you must concurre two things, First, Operatio diuina, Secondly, Recognitio humana; Gods worke and Mans acknowledgement; Gods worke must goe before;
thereunto I told you must concur two things, First, Operatio Divine, Secondly, Recognitio Humana; God's work and men acknowledgement; God's work must go before;
Why doth one day excell another, saith the sonne of Syracke, Chap. 33 Seeing the light of the dayes of the yeare commeth from the Sunne? the knowledge of the Lord hath parted them asunder,
Why does one day excel Another, Says the son of Syracuse, Chap. 33 Seeing the Light of the days of the year comes from the Sun? the knowledge of the Lord hath parted them asunder,
Obserue then, that a time of aduersitie is called the day of the Lord, but yet God is not said to make it a Day but rather he maketh that day a night, one and the selfe same time is called in the Scripture both day and night.
Observe then, that a time of adversity is called the day of the Lord, but yet God is not said to make it a Day but rather he makes that day a night, one and the self same time is called in the Scripture both day and night.
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but they doe not alwayes appeare so to all, but God hath appointed a time wherein he will so cleere it, that the wicked themselues shall not bee able to denie it;
but they do not always appear so to all, but God hath appointed a time wherein he will so clear it, that the wicked themselves shall not be able to deny it;
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in regard of this euidence that time is called a Day. But if you looke to the substance of things that doe befall them in that Day, then sure it is not a day, but a night; they are dismall and dreapfull things either corporall or spirituall;
in regard of this evidence that time is called a Day. But if you look to the substance of things that do befall them in that Day, then sure it is not a day, but a night; they Are dismal and dreapfull things either corporal or spiritual;
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so that had not Gods goodnesse and his power, the one past by the sinne, the other represt the malice of King Dauids Aduersaries, the Day could neuer haue dawned, King Dauid had neuer sate vpon that Throne:
so that had not God's Goodness and his power, the one past by the sin, the other repressed the malice of King David Adversaries, the Day could never have dawned, King David had never sat upon that Throne:
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And wee shall not be farre from Idolatrie, if the comfort of peace and Religion affecting vs, our hearts ascend no higher then the immediat cause thereof which is our King,
And we shall not be Far from Idolatry, if the Comfort of peace and Religion affecting us, our hearts ascend no higher then the immediate cause thereof which is our King,
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What our sinnes were that might haue hindered it, I need not tell you, the Pestilence that did attend the dawning of the Day was an intimation from God, how vnworthie wee were;
What our Sins were that might have hindered it, I need not tell you, the Pestilence that did attend the dawning of the Day was an intimation from God, how unworthy we were;
For as we were vnworthie, so they were inraged, witnesse their treason that immediatly was discouered, manifold plots of treason but all defeated by the prouidence of God.
For as we were unworthy, so they were enraged, witness their treason that immediately was discovered, manifold plots of treason but all defeated by the providence of God.
Wherefore we must say not only that wee haue a Day, but also that the Day which we haue was made by the Lord; and conclude, Not vnto vs, O Lord, not vnto vs,
Wherefore we must say not only that we have a Day, but also that the Day which we have was made by the Lord; and conclude, Not unto us, Oh Lord, not unto us,
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Deus fecit is not enough to the making of a Festiuall, the Church must come in with, Haec est dies; when God goeth before in working something in the Time, the Church must not bee behind in giuing the due estimate to the time;
Deus fecit is not enough to the making of a Festival, the Church must come in with, Haec est dies; when God Goes before in working something in the Time, the Church must not be behind in giving the due estimate to the time;
take a view of all the Festiuals of the Iewes, you shall find, that they did no more, no more then commemorate that on such a day God did doe such a worke.
take a view of all the Festivals of the Iewes, you shall find, that they did no more, no more then commemorate that on such a day God did doe such a work.
they haue stamped vpon the time of those workes, Haec est Dies, This is not a day to bee forgotten, and therefore haue enioyned the Anniuersarie Commemoration thereof.
they have stamped upon the time of those works, Haec est Die, This is not a day to be forgotten, and Therefore have enjoined the Anniversary Commemoration thereof.
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Though to the making of the Day no more be required of vs then this acknowledgement, Haec est Dies, This is the Day, yet to the vsing of it more is required;
Though to the making of the Day no more be required of us then this acknowledgement, Haec est Die, This is the Day, yet to the using of it more is required;
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but the bodie will exult, there is a NONLATINALPHABET and the word Nos let Vs Exulte, let Vs reioyce noteth, that what is proper to either part redounds to the whole person.
but the body will exult, there is a and the word Nos let Us Exulte, let Us rejoice notes, that what is proper to either part redounds to the Whole person.
and rowse his bodie also to performe this Eucharisticall Sacrifice, he remembreth Carnem & Cor, his flesh and his spirit, his glorie, that is his tongue, and all that is within him. And no maruell;
and rouse his body also to perform this Eucharistical Sacrifice, he Remember Carnem & Cor, his Flesh and his Spirit, his glory, that is his tongue, and all that is within him. And no marvel;
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But as when the Moone and the Sunne doe meet aboue the Horizon, and each doth contribute his light to the making of a Day, the light of the Moone is not sensible in comparison of the light of, the Sunne so should the impression which is made by worldly things which are as changeable as the Moone, be dimme or darkened as it were by the impression made by spirituall things, which are more constant then the Sunne.
But as when the Moon and the Sun do meet above the Horizon, and each does contribute his Light to the making of a Day, the Light of the Moon is not sensible in comparison of the Light of, the Sun so should the impression which is made by worldly things which Are as changeable as the Moon, be dim or darkened as it were by the impression made by spiritual things, which Are more constant then the Sun.
If this lesson were well learned, the world should not haue so many wofull experiments of those who being put to their choice whether they will lose, had rather enioy the ciuill day with the losse of the spirituall,
If this Lesson were well learned, the world should not have so many woeful experiments of those who being put to their choice whither they will loose, had rather enjoy the civil day with the loss of the spiritual,
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only by the bodie, or also by the soule, we must keepe both parts vnto their proper Obiect, that is to the Day; though wee expresse our affections by meats, drinkes, triumphs,
only by the body, or also by the soul, we must keep both parts unto their proper Object, that is to the Day; though we express our affections by Meats, drinks, Triumphos,
And yet behold the most part of men little thinke on the Day, their thoughts and senses are taken vp for the most part with the Accessories, eating, drinking, &c. they doe these things more freely,
And yet behold the most part of men little think on the Day, their thoughts and Senses Are taken up for the most part with the Accessories, eating, drinking, etc. they do these things more freely,
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the state of the Common-Weale or of the Church commeth little into their thoughts, it is not much remembred at their Feasts, To remedie this the Church hath appointed that we should begin this solemnitie in the Church, there first heare in how good case we are,
the state of the Common-Weale or of the Church comes little into their thoughts, it is not much remembered At their Feasts, To remedy this the Church hath appointed that we should begin this solemnity in the Church, there First hear in how good case we Are,
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They were contented to reioyce in their Day, but not in him that made it, and so when pride made them vnthankfull, Iustice bereft them of that wherein they ioyed;
They were contented to rejoice in their Day, but not in him that made it, and so when pride made them unthankful, justice bereft them of that wherein they joyed;
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the neglect of this taking comfort hath a heanie doome in Moses, Deut. 28. Because thou diddest not serue the Lord thy God with ioyfulnesse and a good heart for the abundance of all things,
the neglect of this taking Comfort hath a heanie doom in Moses, Deuteronomy 28. Because thou didst not serve the Lord thy God with joyfulness and a good heart for the abundance of all things,
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therefore thou shalt serue thine enemies in hunger, thirst, and nakednesse, &c. It was not then without cause that Nehemias did reproue the Iewes for weeping when the time remembred them of feasting;
Therefore thou shalt serve thine enemies in hunger, thirst, and nakedness, etc. It was not then without cause that Nehemiah did reprove the Iewes for weeping when the time remembered them of feasting;
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for vs to be senslesse, and giue no token of our thankfull remembrance of it? And if such neglect deserue blame, what blame deserueth the murmuring, libelling, slandering malecontent, that maketh a Night of our Day, and confoundeth the bright Sunshine with an ominous Ecclipse? Such spirits,
for us to be senseless, and give no token of our thankful remembrance of it? And if such neglect deserve blame, what blame deserves the murmuring, libeling, slandering malcontent, that makes a Night of our Day, and confoundeth the bright Sunshine with an ominous Eclipse? Such spirits,
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Out of all this that you haue heard touching our comfort, we may learne, that Saint Chrysostomes rule is true, Non est parua Virtus gaudere de bonis, there is more required vnto full comfort then euery one either heeds or performeth;
Out of all this that you have herd touching our Comfort, we may Learn, that Saint Chrysostomes Rule is true, Non est Parua Virtus Rejoice de bonis, there is more required unto full Comfort then every one either heeds or Performeth;
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first of the continuance Saue Lord. The words are Hoshingnana, which in the Gospel is rendred Hosanna; solemne words vsed by the Iewes at the Feast of Tabernacles.
First of the Continuance Save Lord. The words Are Hoshingnana, which in the Gospel is rendered Hosanna; solemn words used by the Iewes At the Feast of Tabernacles.
and therefore commanded them once a yeare to dwell in Tents, and thereby remember, that they must bee alwayes readie to betake themselues againe to such moueable Houses;
and Therefore commanded them once a year to dwell in Tents, and thereby Remember, that they must be always ready to betake themselves again to such moveable Houses;
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the Ciuill Day, though it be as glorious as the Day of Salomons raigne, yet may it haue a rent as great as Salomons Kingdome had when he lost ten Tribes of twelue;
the Civil Day, though it be as glorious as the Day of Solomon's Reign, yet may it have a rend as great as Solomon's Kingdom had when he lost ten Tribes of twelue;
the Priest destroyed aswell as the Citie; the Priest destroyed aswell as the Prince; the mists of Idolatrie yea and Infidelitie may ouercast the Church;
the Priest destroyed aswell as the city; the Priest destroyed aswell as the Prince; the mists of Idolatry yea and Infidelity may overcast the Church;
that will not make our times a Day, if we abuse it in riot and luxurie, extortion and imurie, diseases that the malignitie of our nature hath made almost inseparable companions of ciuill peace and prosperitie. As our vntowardlinesse may hinder the Ciuill Day,
that will not make our times a Day, if we abuse it in riot and luxury, extortion and imurie, diseases that the malignity of our nature hath made almost inseparable Sodales of civil peace and Prosperity. As our untowardliness may hinder the Civil Day,
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and fall to Sects and Schismes, and how many Churches that might haue beene happie, haue beene by these meanes most vnhappie? Wee haue not wanted Gaules of this kinde which haue fretted our Spirituall Day;
and fallen to Sects and Schisms, and how many Churches that might have been happy, have been by these means most unhappy? we have not wanted Gauls of this kind which have fretted our Spiritual Day;
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You see then there is good reason of the second branch of the Prayer, Prosper Lord; let not thy blessings, O Lord, be receiued in vaine, let either sort his blessed effect, Religion in the Church, and peace in the Common-Weale.
You see then there is good reason of the second branch of the Prayer, Prosper Lord; let not thy blessings, Oh Lord, be received in vain, let either sort his blessed Effect, Religion in the Church, and peace in the Common-Weale.
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and prayse shall be our only worke, but while the Church is Militant, Dolor & Voluptas inuicem cedunt, there is a vicissitude of faire and foule weather, prosperitie and aduersitie;
and praise shall be our only work, but while the Church is Militant, Dolour & Voluptas Inuicem cedunt, there is a vicissitude of fair and foul weather, Prosperity and adversity;
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But who are they that must doe it? the text hath no more but Wee, but if you looke vnto the beginning of the Psalme you shall find a Commentarie vpon that word, you shall find that this must be done vniuersally; Israel must doe it, The House of Aaron must doe it, all must doe it that feare the Lord; if all be the better for the Day, the dutie of solemnizing the Day belongeth vnto all, to the Ecclesiasticall to the Ciuill State;
But who Are they that must do it? the text hath no more but we, but if you look unto the beginning of the Psalm you shall find a Commentary upon that word, you shall find that this must be done universally; Israel must do it, The House of Aaron must do it, all must do it that Fear the Lord; if all be the better for the Day, the duty of solemnizing the Day belongeth unto all, to the Ecclesiastical to the Civil State;
and plentifull publication of Gods sauing truth, wee must all acknowledge both these blessings. As we must all acknowledge them, so must we all take full comfort in them;
and plentiful publication of God's Saving truth, we must all acknowledge both these blessings. As we must all acknowledge them, so must we all take full Comfort in them;
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But our comfort must not make vs forget our danger, danger from without, danger from within, danger from our owne vntowardlinesse, danger from the maliciousnesse of our enemies;
But our Comfort must not make us forget our danger, danger from without, danger from within, danger from our own untowardliness, danger from the maliciousness of our enemies;
this double danger must make vs seeke to him that made our Day, that he would make it a perpetuall Day, that hee would hinder whatsoeuer impediment we may iustly feare from our enemies,
this double danger must make us seek to him that made our Day, that he would make it a perpetual Day, that he would hinder whatsoever impediment we may justly Fear from our enemies,
A SERMON PREACHED AT SAINT MARIES IN OXFORD ON THE fift of Nouember, 1614. LVKE. 9. VERS. 53, 54, 55, 56. 53. But they would not receiue him, because his face was as though he would goe to Ierusalem.
A SERMON PREACHED AT SAINT MARY'S IN OXFORD ON THE fift of November, 1614. LUKE. 9. VERS. 53, 54, 55, 56. 53. But they would not receive him, Because his face was as though he would go to Ierusalem.
54. And when his Disciples Iames and Iohn saw it, they said: Lord wilt thou that wee command that fire come downe from Heauen and consume them: euen as Elias did.
54. And when his Disciples James and John saw it, they said: Lord wilt thou that we command that fire come down from Heaven and consume them: even as Elias did.
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We solemnize this Day in a religious acknowledgement of the King and his Kingdomes, our Church and Common-weales vnspeakable deliuerance from an vnmatchable Treason.
We solemnize this Day in a religious acknowledgement of the King and his Kingdoms, our Church and Commonweals unspeakable deliverance from an unmatchable Treason.
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In furtherance of this common Pietie, to refresh our memorie, and quicken our deuotion, I haue chosen this storie, which containes an vnpartiall censure of an inordinate Zeale;
In furtherance of this Common Piety, to refresh our memory, and quicken our devotion, I have chosen this story, which contains an unpartial censure of an inordinate Zeal;
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and of the other Actours of their holy Fathers most barbarous Designes. Wherefore it is very behoofull, that they aboue others, bee not only inured to detest,
and of the other Actors of their holy Father's most barbarous Designs. Wherefore it is very behooveful, that they above Others, be not only inured to detest,
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Now better informed they cannot bee then if they be furnished with sound rules of a good conscience, which they may oppose to all deceitfull Romish ones, wherewith the vnlearned are insnared,
Now better informed they cannot be then if they be furnished with found rules of a good conscience, which they may oppose to all deceitful Romish ones, wherewith the unlearned Are Ensnared,
but when we come to this part, ouer and aboue, what impietie, what iniquitie, what impuritie doe we find? Others occasionally may vnder take other points, I wish they would, prouided alwayes that they doe it soundly, discreetly, considering what a precious, what a tender thing, a good Conscience is;
but when we come to this part, over and above, what impiety, what iniquity, what impurity do we find? Others occasionally may under take other points, I wish they would, provided always that they do it soundly, discreetly, considering what a precious, what a tender thing, a good Conscience is;
They propose their Desire, their Reason. Their desire is Fire, a cruell weapon, and they would not haue it spare a iot, it must consume their enemies; make a finall,
They propose their Desire, their Reason. Their desire is Fire, a cruel weapon, and they would not have it spare a jot, it must consume their enemies; make a final,
But they doe not resolue, as if they were conscious to themselues that they may erre, they submit their desire to God and to Christ. They desire Fire, consuming Fire, but it is from Heauen, they would haue no other then God would send;
But they do not resolve, as if they were conscious to themselves that they may err, they submit their desire to God and to christ. They desire Fire, consuming Fire, but it is from Heaven, they would have no other then God would send;
But not only in Words, He doth it in Deeds also, he that gaue them a good Rule, giueth them a good Example; He went vnto another Towne ▪ yea, partly, the Rule, and partly the Example put these hot Disciples into a better moode,
But not only in Words, He does it in deeds also, he that gave them a good Rule, gives them a good Exampl; He went unto Another Town ▪ yea, partly, the Rule, and partly the Exampl put these hight Disciples into a better mood,
so much may suffice as will serue this present Occasion, thereon to ground a sound Case of Conscience, and thereby to stirre vp due thankes for our wonderfull Deliuerance.
so much may suffice as will serve this present Occasion, thereon to ground a found Case of Conscience, and thereby to stir up due thanks for our wonderful Deliverance.
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The persons that afflicted were, Samaritans, and the Samaritans were ancient enemies of the Iewes; from the dayes of Rehoboam whose Kingdome was rent into two, that of Israel, whose Metropolis was Samaria, and the other of Inda, these Kingdomes were at oddes,
The Persons that afflicted were, Samaritans, and the Samaritans were ancient enemies of the Iewes; from the days of Rehoboam whose Kingdom was rend into two, that of Israel, whose Metropolis was Samaria, and the other of India, these Kingdoms were At odds,
After the Israelites were carried away captiues by the Kings of Assyria, and a Colonie mixt of many Nations succeeded in their roome, the quarrell was inherited together with the Countrie.
After the Israelites were carried away captives by the Kings of Assyria, and a Colony mixed of many nations succeeded in their room, the quarrel was inherited together with the Country.
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It appeares immediately vpon the Iewes returne from the Babylonian captiuitie; for then the Iewes would not admit the Samaritans to build the Temple with them,
It appears immediately upon the Iewes return from the Babylonian captivity; for then the Iewes would not admit the Samaritans to built the Temple with them,
and somewhat of the Iew, as appeares in the Samaritanismus described by Epiphanius, as impious a Chaos as is the Turkes Alcoran. These were the men that offered the indignitie vnto Christ.
and somewhat of the Iew, as appears in the Samaritanismus described by Epiphanius, as impious a Chaos as is the Turks Alcorani. These were the men that offered the indignity unto christ.
The fact was they would not receiue Christ, great inhumanitie not to receiue strangers, especially for Samaritans, who as (Epiphanius reports) receiued the fiue Bookes of Moses, wherein Hospitalitie is taught both by Rule, and by Example.
The fact was they would not receive christ, great inhumanity not to receive Strangers, especially for Samaritans, who as (Epiphanius reports) received the fiue Books of Moses, wherein Hospitality is taught both by Rule, and by Exampl.
The example of Abraham and Lot are remarkable in Genesis, who were NONLATINALPHABET, as Saint Paul willeth Christians to be, Rom. 12. giuen to Hospitalitie. Origen first,
The Exampl of Abraham and Lot Are remarkable in Genesis, who were, as Saint Paul wills Christians to be, Rom. 12. given to Hospitality. Origen First,
Surely our Sauiour Christ shewes, Matth. 25. that this reason which Nature it selfe taught the Heathen, is true also in Diuinitie, in that, Come yee blessed, for when I was a stranger yee lodged me;
Surely our Saviour christ shows, Matthew 25. that this reason which Nature it self taught the Heathen, is true also in Divinity, in that, Come ye blessed, for when I was a stranger ye lodged me;
NONLATINALPHABET, No man can denie harbour to others that thinketh vpon this that himselfe is a stranger, hee hath his ground from Gods Law, who therefore bids the Israelites bee good to strangers because themselues were strangers in Egypt.
, No man can deny harbour to Others that Thinketh upon this that himself is a stranger, he hath his ground from God's Law, who Therefore bids the Israelites be good to Strangers Because themselves were Strangers in Egypt.
but not to receiue them vnder their roose, was plainly against the Law of Nations. It was so, But haply they had some reason for their fact; They alledge one;
but not to receive them under their roose, was plainly against the Law of nations. It was so, But haply they had Some reason for their fact; They allege one;
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Some doe thinke that the Samaritans did alwayes denie entertainment to the Iewes, but it is most certaine that they did it when they went to the Feasts. To vnderstand it we must know, That although God chiefly respect the substance of his worship,
some do think that the Samaritans did always deny entertainment to the Iewes, but it is most certain that they did it when they went to the Feasts. To understand it we must know, That although God chiefly respect the substance of his worship,
neither by nature, nor by becomming Proselytes, Manasses a brother of the High Priest was put to his choice whether he would be excluded from the function of his Priesthood, or forsake his wife;
neither by nature, nor by becoming Proselytes, Manasses a brother of the High Priest was put to his choice whither he would be excluded from the function of his Priesthood, or forsake his wife;
In recompence whereof, first by the leaue of Darius, and afterward by the approbation of Alexander the Great, Sanballat built a Temple vpon the top of Mount Garisim, the highest Hill of Samaria, in emulation of the Temple vpon Mount Sion, which stood vntill the dayes of Iohannes Hircanus, infamous for robbing of King Dauids Sepulchre, who, together with Samaria, raised that Temple;
In recompense whereof, First by the leave of Darius, and afterwards by the approbation of Alexander the Great, Sanballat built a Temple upon the top of Mount Garisim, the highest Hill of Samaria, in emulation of the Temple upon Mount Sion, which stood until the days of Iohannes Hircanus, infamous for robbing of King David Sepulchre, who, together with Samaria, raised that Temple;
Of this Temple Manasses was made High Priest, ouer all the Sect of the Samaritans. This being the originall of their Temple, erected contrarie to the Law;
Of this Temple Manasses was made High Priest, over all the Sect of the Samaritans. This being the original of their Temple, erected contrary to the Law;
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yet did they in time affect it for the reputation of Antiquitie, stiling themselues Pertinentes ad montem benedictum (as Postellus obserues) and therein they allude to the Storie, where we read that the Benediction was pronounced vpon Mount Garisim. You haue a touch at their humour, Iohn 4. where the woman of Samaria telleth Christ;
yet did they in time affect it for the reputation of Antiquity, styling themselves Pertinentes ad montem Benedict (as Postellus observes) and therein they allude to the Story, where we read that the Benediction was pronounced upon Mount Garisim. You have a touch At their humour, John 4. where the woman of Samaria Telleth christ;
But most ample to this purpose is that famous contention betweene the Samaritans and the Iewes that dwelt in Egypt, heard and determined by the King of that Countrie;
But most ample to this purpose is that famous contention between the Samaritans and the Iewes that dwelled in Egypt, herd and determined by the King of that Country;
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you may read it in Iosephus; And although then their forged Antiquitie was discouered, and condemned, (as the same Iosephus reports) yet ceased they not to stand to it,
you may read it in Iosephus; And although then their forged Antiquity was discovered, and condemned, (as the same Iosephus reports) yet ceased they not to stand to it,
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I might trouble you with relation of the bloudie warre betweene them and the Galileans about a passage through their Countrie vnto Ierusalem; But it will suffice to obserue that the Samaritans quarrell against the Iewes (for Theophylacts conceit why Christ was not entertained at Hierusalem is cleane opposite to the truth) was de loco cultus, which was a necessarie Question then, though not now;
I might trouble you with Relation of the bloody war between them and the Galileans about a passage through their Country unto Ierusalem; But it will suffice to observe that the Samaritans quarrel against the Iewes (for Theophylacts conceit why christ was not entertained At Jerusalem is clean opposite to the truth) was de loco cultus, which was a necessary Question then, though not now;
NONLATINALPHABET (as Chrysostome obserues.) But being then a necessarie Question it was fit, that Christ should deliuer his iudgement, and hee doth it openly;
(as Chrysostom observes.) But being then a necessary Question it was fit, that christ should deliver his judgement, and he does it openly;
both sinnes alike hated by Christ, and Christians, Saint Pauls rule With the heart man belieueth vnto instification, Apol. 2. and with the tongue he confesseth vnto saluation, was obserued by our Sauiour;
both Sins alike hated by christ, and Christians, Saint Paul's Rule With the heart man Believeth unto Justification, Apollinarian 2. and with the tongue he Confesses unto salvation, was observed by our Saviour;
And Iustin Martyr obserues in the Primitiue Church that they were so farre from impugning their aduersaries, that they did not endeuour so much as to deceiue them,
And Justin Martyr observes in the Primitive Church that they were so Far from impugning their Adversaries, that they did not endeavour so much as to deceive them,
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but apertè confitentes mortem adibāt. The same doth Tertullian obseruewriting ad Scapulam. But the old Hereticks were of another mind, I might instance in sundrie, of whom reade Danaeus Comment vpon Saint Austine de Haeresibus; I will only mention the Priscillianists of whom Saint Austine; Habent etiam in dogmatibus, Iura, periura, secretum prodere noli, Trust rather God with thy soule,
but apertè confitentes mortem adibant. The same does Tertullian obseruewriting ad Scapulam. But the old Heretics were of Another mind, I might instance in sundry, of whom read Danaeus Comment upon Saint Augustine de Haeresibus; I will only mention the Priscillianists of whom Saint Augustine; Habent etiam in dogmatibus, Jerusalem, periura, secretum prodere noli, Trust rather God with thy soul,
And how like vnto them are the Iesuiticall Equiuocators, that with a nice distinction of Veritas Iuramenti and Iurantis haue learned themselues and others infamous Hypocrisie,
And how like unto them Are the Jesuitical Equivocators, that with a Nicaenae distinction of Veritas Jura and Iurantis have learned themselves and Others infamous Hypocrisy,
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then what Ierome said sometimes to Iohannes Hierosolymitanus; Ad •ammachium. Nolo verborum ambiguitates, nolo m•hi dici quod aliter intelligi possit, retectâ facie gloriam Domini intueamur:
then what Jerome said sometime to Iohannes Hierosolymitanus; Ad •ammachium. Nolo verborum ambiguitates, nolo m•hi dici quod aliter intelligi possit, retectâ fancy gloriam Domini intueamur:
so you see it was not well taken, the Samaritanes had no personall quarrell against him, the Nationall was enough, hee approued not their Place of worship,
so you see it was not well taken, the Samaritans had no personal quarrel against him, the National was enough, he approved not their Place of worship,
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Men that are of diuers Nations hardly sort, more hardly if they bee of diuers Religions, the degree of hatred ariseth to the heighth of that for which they hate,
Men that Are of diverse nations hardly sort, more hardly if they be of diverse Religions, the degree of hatred arises to the height of that for which they hate,
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And what cloake haue ambitious, couetous, malicious massacres at this day, but the specious name of the Catholicke Chuse? I vrge this poynt no further,
And what cloak have ambitious, covetous, malicious massacres At this day, but the specious name of the Catholic Choose? I urge this point no further,
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but remember you that this quarrell betweene the Iewes and the Samaritans was the cause of that Warre, wherein the Romans did vtterly destroy them both.
but Remember you that this quarrel between the Iewes and the Samaritans was the cause of that War, wherein the Romans did utterly destroy them both.
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And how much of Christiandoome became a prey many hundred yeares since vnto the Sarizens, and of late yeares to their heires the Turkes, he hath read little that doth not know:
And how much of Christiandoome became a prey many hundred Years since unto the Sarizens, and of late Years to their Heirs the Turkes, he hath read little that does not know:
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God grant that the continuance of this malice bring not that which remainueth into the same bondage, which the Kingdomes already lost, doe miserably indure.
God grant that the Continuance of this malice bring not that which remainueth into the same bondage, which the Kingdoms already lost, do miserably endure.
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I come now to the Persons of the Apostles, and those were Iames and Iohn. I will not dispute whether they were the persons that were sent to prepare for Christ, the Scripture is silent; I will not define it.
I come now to the Persons of the Apostles, and those were James and John. I will not dispute whither they were the Persons that were sent to prepare for christ, the Scripture is silent; I will not define it.
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But that which I rather obserue is, These two Disciples aboue the rest had a strong conceite of Christs earthly Kingdome, which made them carnally both ambitious and zealous: Of their ambition wee read elsewhere, where One of them desired to sit on Christs right hand,
But that which I rather observe is, These two Disciples above the rest had a strong conceit of Christ earthly Kingdom, which made them carnally both ambitious and zealous: Of their ambition we read elsewhere, where One of them desired to fit on Christ right hand,
here they shew themselues zealous: But their indignation is carnall, and so is the weapon where with they doe expresse it. My Obseruation is; One grosse conceite breedes another: It did so in them:
Here they show themselves zealous: But their Indignation is carnal, and so is the weapon where with they do express it. My Observation is; One gross conceit breeds Another: It did so in them:
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It doth so in the Church of Rome, who dreaming of a temporall power which Christ hath giuen vnto his Church, is forward to execute temporall paines vpon whomsoeuer is not conformable vnto her will.
It does so in the Church of Rome, who dreaming of a temporal power which christ hath given unto his Church, is forward to execute temporal pains upon whomsoever is not conformable unto her will.
They are bold to propose their Desire, their Reason. Their desire is Fire, a sharpe weapon, (especially seeing Saint Paul for dissention in Religion prescribeth other) which they would not haue to spare, they would haue it Consume their Enemies. Rom 16. Fire is their Weapon:
They Are bold to propose their Desire, their Reason. Their desire is Fire, a sharp weapon, (especially seeing Saint Paul for dissension in Religion prescribeth other) which they would not have to spare, they would have it Consume their Enemies. Rom 16. Fire is their Weapon:
because it was in the Region of Samaria that God executed a fearefull vengeance by Fire. 2. Kings 1. Or haply because this Element is in the Scripture made the ordinary attendment vpon Gods Iudgement,
Because it was in the Region of Samaria that God executed a fearful vengeance by Fire. 2. Kings 1. Or haply Because this Element is in the Scripture made the ordinary attendment upon God's Judgement,
therefore they especially affect that weapon Iohannes Magnus reporteth that Carolus an ancient King of the Gothes, amongst his great Lawes, ordained this for one:
Therefore they especially affect that weapon Iohannes Magnus Reporteth that Carolus an ancient King of the Goths, among his great Laws, ordained this for one:
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That if any man were thrice conuicted to haue denied entertainement to strangers, his house should be set on fire, Vi aedibus proprijs iuste priuaretur, qui earum vsum inhumaniter negavisset.
That if any man were thrice convicted to have denied entertainment to Strangers, his house should be Set on fire, Vi aedibus proprijs just priuaretur, qui earum vsum inhumaniter negavisset.
so did these Apostles think that the other 3 Elements were too compassionate, and only this vnmerciful Element •i• to take vengeance on these merciles men.
so did these Apostles think that the other 3 Elements were too compassionate, and only this unmerciful Element •i• to take vengeance on these merciless men.
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whose mercy doth indeede permit him to doe vs good Vltra condignum, but his Iustice neuer strikes vs but Citra condignum. God is more admirable in sparing then punishing,
whose mercy does indeed permit him to do us good Vltra condignum, but his justice never strikes us but Citra condignum. God is more admirable in sparing then punishing,
for it was but a common discourtesie which for many yeares the Samaritans bad vsed towards all the Iewes, and that out of no other malice then such as proceeded from a rooted ignorance, they were then rather to be p•tied for their ignorance,
for it was but a Common discourtesy which for many Years the Samaritans bad used towards all the Iewes, and that out of no other malice then such as proceeded from a rooted ignorance, they were then rather to be p•tied for their ignorance,
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as appeareth in the case of Shadrach, Meshach, and Abednego; but men though it be contrary to their nature, (as appeares in that it is painefull) to be furious and rage, cannot hold,
as appears in the case of Shadrach, Meshach, and Abednego; but men though it be contrary to their nature, (as appears in that it is painful) to be furious and rage, cannot hold,
and because it is so, Seneca's rule is good, Irascenti tibi nihil volo licere, quia dum irasceris omnia putas licere. In a word; the Apostles offend twice;
and Because it is so, Seneca's Rule is good, Irascenti tibi nihil volo licere, quia dum irasceris omnia putas licere. In a word; the Apostles offend twice;
Elias did so. In this Chapter is report made of the Transsiguration of Christ, wherein appeared Moses and Elias; • Moses the meekest of men, Elias a seuere man;
Elias did so. In this Chapter is report made of the Transfiguration of christ, wherein appeared Moses and Elias; • Moses the Meekest of men, Elias a severe man;
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Certainely these Apostles, not so much out of iudgement, as out of rage, chose rather to bee li•e Elias then Moses; and wherein are they better then the Samaritans? For the Samaritans ranne vpon the same ground that they did;
Certainly these Apostles, not so much out of judgement, as out of rage, chosen rather to be li•e Elias then Moses; and wherein Are they better then the Samaritans? For the Samaritans ran upon the same ground that they did;
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aut punit Deus praeter propriam voluntatem? cesset voluntas propria, et Infernus non erit. Wee may not take in hand corporall, no nor spirituall weapons without this preface:
Or punit Deus praeter propriam voluntatem? Cesset Voluntas propria, et Infernus non erit. we may not take in hand corporal, no nor spiritual weapons without this preface:
The two meanes whereby the Apostles qualifie their speech, will teach vs to qualifie ours. They put the Question to Christ, and Christ shapeth them an Answere;
The two means whereby the Apostles qualify their speech, will teach us to qualify ours. They put the Question to christ, and christ shapeth them an Answer;
His Obseruation will not hold, that saith this phrase is neuer taken but in bonam partem, it signifieth sometimes the euidence of Christs displeasure, Christ, as hee was truely man:
His Observation will not hold, that Says this phrase is never taken but in Good partem, it signifies sometime the evidence of Christ displeasure, christ, as he was truly man:
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when he wept, of exultation when he reioyced, and of displeasure when he was wrath; but his passions were free from Concupiscence, wherewith ours are defiled:
when he wept, of exultation when he rejoiced, and of displeasure when he was wrath; but his passion were free from Concupiscence, wherewith ours Are defiled:
as when there is cause, he comforts: so when there is cause hee checkes also. Neither must wee looke that the light of his countenance should alwayes shine vpon vs,
as when there is cause, he comforts: so when there is cause he Checks also. Neither must we look that the Light of his countenance should always shine upon us,
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Christ intends the good of his whom he reproues, and therefore disproues that which misled them, that when they see their errour they may not only forbeare,
christ intends the good of his whom he reproves, and Therefore disproves that which misled them, that when they see their error they may not only forbear,
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And this sense is implyed in the word NONLATINALPHABET and NONLATINALPHABET, which are Coniugates with NONLATINALPHABET and NONLATINALPHABET. A second sense there is wherein this phrase distinguisheth betweene Christs first and second Comming,
And this sense is employed in the word and, which Are Conjugates with and. A second sense there is wherein this phrase Distinguisheth between Christ First and second Coming,
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Which is the more blameable in them, because when Christ sent them abroad, he willed that if any Citie refuse to entertaine them, they should only shake off the dust of their feet, and leaue the rest of their punishment vnto Gods Iudgement, who will in time handle them worse then the Apostles wished,
Which is the more blameable in them, Because when christ sent them abroad, he willed that if any city refuse to entertain them, they should only shake off the dust of their feet, and leave the rest of their punishment unto God's Judgement, who will in time handle them Worse then the Apostles wished,
for it shall be easier for Sodome and Gomorra, which perished by fire, then for that Citie. And could they forget Christs Sermon which he made on the Mount, wherein he willed them to loue their enemies, to pray for them, &c. The reason whereof is because they know not how soone of wolues they may become sheepe;
for it shall be Easier for Sodom and Gomorra, which perished by fire, then for that city. And could they forget Christ Sermon which he made on the Mount, wherein he willed them to love their enemies, to pray for them, etc. The reason whereof is Because they know not how soon of wolves they may become sheep;
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and who not, to giue such doomes as Elias did, and till his pleasure is knowne, our vocation that are Christians, especially if we be Christian Pastors, is to incline rather to mercie then to iudgement,
and who not, to give such dooms as Elias did, and till his pleasure is known, our vocation that Are Christians, especially if we be Christian Pastors, is to incline rather to mercy then to judgement,
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Elias his name signifieth The power of God; and indeed all the time of his Ministerie, what was it but a manifestation of Gods wrathfull power in executing vengeance vpon sinners;
Elias his name signifies The power of God; and indeed all the time of his Ministry, what was it but a manifestation of God's wrathful power in executing vengeance upon Sinners;
Therefore as King Dauid answered the sonnes of Zeruia when they would haue had him slay Shimei, because he cursed the Lords Anointed: What haue I to doe with you yee sonnes of Zeruia that yee should this day bee vnto me as Satan? Shall there any man die this day in Israel? So doth Christ coole his Apostles,
Therefore as King David answered the Sons of Zeruiah when they would have had him slay Shimei, Because he cursed the lords Anointed: What have I to do with you ye Sons of Zeruiah that ye should this day be unto me as Satan? Shall there any man die this day in Israel? So does christ cool his Apostles,
And indeed what likelihood that hee would burne a Towne of the Samaritans for not receiuing him, that prayed for Hierusalem euen when the Iewes were readie to crucifie him? yea, Father forgiue them was his reuenge,
And indeed what likelihood that he would burn a Town of the Samaritans for not receiving him, that prayed for Jerusalem even when the Iewes were ready to crucify him? yea, Father forgive them was his revenge,
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two extremes, Iewes and Gentiles, and one composed of them both Samaritans; The Iewes and Gentiles euill intreated him at Hierusalem, the Samaritans vpon his way thither;
two extremes, Iewes and Gentiles, and one composed of them both Samaritans; The Iewes and Gentiles evil entreated him At Jerusalem, the Samaritans upon his Way thither;
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Peter was busie with his sword at Hierusalem, and Iames and Iohn are desirous to haue fire at Samaria. But as at Hierusalem hee shewed Peter: so here at Samaria hee sheweth Iames and Iohn the errour of their zeale,
Peter was busy with his sword At Jerusalem, and James and John Are desirous to have fire At Samaria. But as At Jerusalem he showed Peter: so Here At Samaria he shows James and John the error of their zeal,
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if Christs Anathemaes were as quicke as mens, what would become of the world? what combustions? what destruction should we see? But, God bethanked, it is not so.
if Christ Anathemas were as quick as men's, what would become of the world? what combustions? what destruction should we see? But, God bethanked, it is not so.
and good for euill, the Angell of darknesse rule therein transformed into an Angell of light, this false light will so possesse our vnderstanding that the most hellish darknesse of our affections shall neuer be discerned by vs;
and good for evil, the Angel of darkness Rule therein transformed into an Angel of Light, this false Light will so possess our understanding that the most hellish darkness of our affections shall never be discerned by us;
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Histiaeus vestem consuit, quam induit Aristagoras (as the Persian in Herodotus speaketh of the Samianes reuolt) no treacherie without a Priests head, who worketh notwithstanding by other mens hands) they are put out of all doubt that such attempts are so farre from being sinfull, that they are meritorious.
Histiaeus Vestment consuit, quam induit Aristagoras (as the Persian in Herodotus speaks of the Samianes revolt) no treachery without a Priests head, who works notwithstanding by other men's hands) they Are put out of all doubt that such attempts Are so Far from being sinful, that they Are meritorious.
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If any man doubt that this is their doctrine, let him reade either Bellarmine or Suarez, or, which is more authenticall, Bulla Coenae Domini, and he shall see in what state they hold all that come within the compasse of their Censure.
If any man doubt that this is their Doctrine, let him read either Bellarmine or Suarez, or, which is more authentical, Bulla Coenae Domini, and he shall see in what state they hold all that come within the compass of their Censure.
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If Iames and Iohn that were Pillers of the Church no lesse then Saint Peter, are disliked for desiring such vengeance against the Samaritans, that were otherwise execrable people, much lesse may Samaritans desire it against Iames and Iohn.
If James and John that were Pillars of the Church no less then Saint Peter, Are disliked for desiring such vengeance against the Samaritans, that were otherwise execrable people, much less may Samaritans desire it against James and John.
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Let vs then suppose that these Traytors were as Catholike as Christ and his Apostles, and wee as Hereticall as the Samaritans, you see Christs carriage in this case;
Let us then suppose that these Traitors were as Catholic as christ and his Apostles, and we as Heretical as the Samaritans, you see Christ carriage in this case;
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Hee would not allow a Prayer for fire; would he then allow the consumption it selfe? He would not allow Fire from Heauen, and would he allow fire from Hell? He would not allow, Oculum charitatis perturbatum, passionate Reuenge, or reuenge in hot blood;
He would not allow a Prayer for fire; would he then allow the consumption it self? He would not allow Fire from Heaven, and would he allow fire from Hell? He would not allow, Oculum charitatis perturbatum, passionate Revenge, or revenge in hight blood;
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and would hee allow Oculum charitatis extinctum, aduised hatred, and reuenge in cold blood? Hee would not allow it in Iames and Iohn whom he dearely loued,
and would he allow Oculum charitatis extinctum, advised hatred, and revenge in cold blood? He would not allow it in James and John whom he dearly loved,
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and would he allow it in Iesuits, in Rebels, persons hatefull to God and men? He would not allow it against Samaritans, and would he allow it against Professors of his Truth? It cannot be doubted, he would not allow it.
and would he allow it in Iesuits, in Rebels, Persons hateful to God and men? He would not allow it against Samaritans, and would he allow it against Professors of his Truth? It cannot be doubted, he would not allow it.
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Two things I obserued in the Samaritans: First, that their Temple was but of a later Edition, much yonger then that of Ierusalem, and built without any lawfull warrant,
Two things I observed in the Samaritans: First, that their Temple was but of a later Edition, much younger then that of Ierusalem, and built without any lawful warrant,
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and what doe Papists offer to the Church but new deuices many hundred yeares yonger then the Truth? and yet would they out face the World, that they haue their Originall from Christ, and the Apostles;
and what do Papists offer to the Church but new devices many hundred Years younger then the Truth? and yet would they out face the World, that they have their Original from christ, and the Apostles;
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And yet it is markeable that whereas they boast of Miracles, and the Wonders of their Saints that make the blinde to see, the deafe to heare, the lame to goe,
And yet it is markable that whereas they boast of Miracles, and the Wonders of their Saints that make the blind to see, the deaf to hear, the lame to go,
heere they leaue their Idolaters to doe what they can forge and performe by their hellish heads and hearts, whereof wee haue had many woefull experiments, the Gun-powder Traitors,
Here they leave their Idolaters to do what they can forge and perform by their hellish Heads and hearts, whereof we have had many woeful experiments, the Gunpowder Traitors,
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6. and would haue made Westminster a Mare mortuum. I cannot tell •o whom to paralell them except to the Zeloti remembred by Iosephus, who gaue themselues that Name,
6. and would have made Westminster a Mare mortuum. I cannot tell •o whom to parallel them except to the Zeloti remembered by Iosephus, who gave themselves that Name,
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and both vpon the like pretence of maintayning their Country, their Liberty, Learning, Discipline, and what not that was good? whereas notwithstanding the same Author obserues that neuer were there worse Miscreants in a City,
and both upon the like pretence of maintaining their Country, their Liberty, Learning, Discipline, and what not that was good? whereas notwithstanding the same Author observes that never were there Worse Miscreants in a city,
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I will not prognosticate, only I wish them grace that tread their steps to take heede of their Ends, which is rather to be wished them to be hoped for,
I will not prognosticate, only I wish them grace that tread their steps to take heed of their Ends, which is rather to be wished them to be hoped for,
so little remorse appeared in them vpon the detection of so foule a fact. King Dauid when he had rashly vowed the vtter destruction of Nabal and his family,
so little remorse appeared in them upon the detection of so foul a fact. King David when he had rashly vowed the utter destruction of Nabal and his family,
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And these Apostles when Christ she wed his dislike werequiet, & went vnto another Towne, sparkles of grace which shew that the eye of their Charity was not extinct, though it were troubled;
And these Apostles when christ she wed his dislike werequiet, & went unto Another Town, sparkles of grace which show that the eye of their Charity was not extinct, though it were troubled;
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and they may haue a glimmering sight thereof, and make Pharaoh's or Simon Magus his confession, Confesse the sinne; but no sooner is the calamity ouer-blowne,
and they may have a glimmering sighed thereof, and make Pharaoh's or Simon Magus his Confessi, Confess the sin; but no sooner is the calamity overblown,
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Certainely their Aduocates that now Apologize for them, extenuating the sinne of the Actors, and excusing by the seale of Confession, the Aduisers, shew how little grace there is in that Sect,
Certainly their Advocates that now Apologise for them, extenuating the sin of the Actors, and excusing by the seal of Confessi, the Advisers, show how little grace there is in that Sect,
let vs be of the old Patriarke Iacobs minde, and say of them, as he sayd of his sonnes Simeon and Leui, they were Brethren in iniquity; My glory enter not into their secret,
let us be of the old Patriarch Iacobs mind, and say of them, as he said of his Sons Simeon and Levi, they were Brothers in iniquity; My glory enter not into their secret,
and preseruation therein in the dayes of King Iames; that hee hath not suffered the Destroyer to haue his will against vs, he hath saued our soules, and saued our bodies;
and preservation therein in the days of King James; that he hath not suffered the Destroyer to have his will against us, he hath saved our Souls, and saved our bodies;
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But not speeding of that, because it pleased God to continue our Soueraigne a constant Defender of the Truth, they attemped a second ruine, the ruine of our bodies.
But not speeding of that, Because it pleased God to continue our Sovereign a constant Defender of the Truth, they attempted a second ruin, the ruin of our bodies.
And wee that haue Seene, let vs also taste how good the Lord is, and praise him because wee finde that all are so blest that put their trust in him I end. The summe of all is.
And we that have Seen, let us also taste how good the Lord is, and praise him Because we find that all Are so blessed that put their trust in him I end. The sum of all is.
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So did Christ: so must Christians, both in Word and Deed. O Lord, that by thy Words and by thy Deeds hast taught vs to spend the heate of our zeale in the constant profession of thy Truth, not in the bloody persecution of our foes, giue vs grace to possesse our soules in patience and let the bloud of our deadliest enemies be precious in our sight;
So did christ: so must Christians, both in Word and Deed. Oh Lord, that by thy Words and by thy deeds hast taught us to spend the heat of our zeal in the constant profession of thy Truth, not in the bloody persecution of our foes, give us grace to possess our Souls in patience and let the blood of our deadliest enemies be precious in our sighed;
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The Apparance is great, whether we respect the Iudge, or the iudged; the Iudge GOD, the iudged the Church of the Iewes: both are set forth, GOD in Maiesty,
The Appearance is great, whither we respect the Judge, or the judged; the Judge GOD, the judged the Church of the Iewes: both Are Set forth, GOD in Majesty,
For these sinnes GOD, proceeds against them, after much Patience, which the Iewes abused, vnto such Vengance as against which they shall haue nothing to except.
For these Sins GOD, proceeds against them, After much Patience, which the Iewes abused, unto such Vengeance as against which they shall have nothing to except.
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GODS Patience is gathered out of his silence, I held my tongue: the Iewes abuse hereof, GOD testifieth to their face, thou thoughtest that I am altogether such a one as thou art.
GOD'S Patience is gathered out of his silence, I held my tongue: the Iewes abuse hereof, GOD Testifieth to their face, thou thoughtest that I am altogether such a one as thou art.
This abuse is insufferable, therefore GOD threatneth Vengance, I will reproue thee: such Vengance as against which they shall not be able to except, I will set thy sinnes in order before thine eyes.
This abuse is insufferable, Therefore GOD threatens Vengeance, I will reprove thee: such Vengeance as against which they shall not be able to except, I will Set thy Sins in order before thine eyes.
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The first point then is the Indictment, which sheweth how farre the Iewes were guiltie, it is expressed in the first words, These things hast thou done, whereof euerie one is remarkable.
The First point then is the Indictment, which shows how Far the Iewes were guilty, it is expressed in the First words, These things hast thou done, whereof every one is remarkable.
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These things are relative words, and repeat the Challenge that is made vnto the Iewes in sundry former verses, the summe whereof is, That they were guiltie of transgressing the Law.
These things Are relative words, and repeat the Challenge that is made unto the Iewes in sundry former Verses, the sum whereof is, That they were guilty of transgressing the Law.
The Ceremoniall cherisheth the Morall, and the Morall quickneth the Ceremoniall; yea, the Ceremoniall is a sensible description of the Morall, and the Morall is a discreet limitation of the Ceremoniall: when they goe together they worke both a sincere, and a sober seruice of GOD;
The Ceremonial Cherishes the Moral, and the Moral Quickeneth the Ceremonial; yea, the Ceremonial is a sensible description of the Moral, and the Moral is a discreet limitation of the Ceremonial: when they go together they work both a sincere, and a Sobrium service of GOD;
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the body is of small vse if it be seuered from the Soule, so is the Ceremoniall Law if it be seuered from the Morall. Secondly, the body is inferiour to the Soule,
the body is of small use if it be severed from the Soul, so is the Ceremonial Law if it be severed from the Moral. Secondly, the body is inferior to the Soul,
euen so is the Ceremoniall Law inferiour to the Morall, so that if it be a fault to neglect the Ceremoniall, it is a much greater to breake the Morall Law.
even so is the Ceremonial Law inferior to the Moral, so that if it be a fault to neglect the Ceremonial, it is a much greater to break the Moral Law.
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Lo then the Indictment stands vpon two Branches, a Seperation, and a Transgression; a Seperation of the Ceremoniall Law from the Morall, and which is worse, a manifold Transgression of the Morall: with these two sinnes GOD chargeth the Iewes. Both are great sinnes: The Seperation is;
Lo then the Indictment Stands upon two Branches, a Separation, and a Transgression; a Separation of the Ceremonial Law from the Moral, and which is Worse, a manifold Transgression of the Moral: with these two Sins GOD charges the Iewes. Both Are great Sins: The Separation is;
for GOD in his seruice commanded that our Soules should concurre with our bodies, that our Affections should speake vnto him as well as our tongue, that we should bow before him the knees of our hearts no lesse then the knees of our bodies,
for GOD in his service commanded that our Souls should concur with our bodies, that our Affections should speak unto him as well as our tongue, that we should bow before him the knees of our hearts no less then the knees of our bodies,
Of this GOD complaineth ESAY 1. and doth passionately vary tearmes to expresse his dislike thereof, they solemnized their Feasts, and offered Sacrifices,
Of this GOD Complaineth ISAIAH 1. and does passionately vary terms to express his dislike thereof, they solemnized their Feasts, and offered Sacrifices,
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Be you assured, that so repenting for sinne, you doe but add vnto your sinne, you are a transgressor of the Law in regard of your Separation of the Ceremoniall from the Morall Law.
Be you assured, that so repenting for sin, you do but add unto your sin, you Are a transgressor of the Law in regard of your Separation of the Ceremonial from the Moral Law.
Secondly, the former is Malum quia prohibitum, euill vpon no other ground, but because by a positiue Law it is forbidden, it is onely extrinsically euil;
Secondly, the former is Malum quia prohibitum, evil upon no other ground, but Because by a positive Law it is forbidden, it is only extrinsically evil;
In the particular Case that concernes this Penitent, GOD that gaue a rationall facultie vnto the soule of man, whereby he should order the sensitiue, in the vse thereof, would haue a man shew himselfe to be better then a beast:
In the particular Case that concerns this Penitent, GOD that gave a rational faculty unto the soul of man, whereby he should order the sensitive, in the use thereof, would have a man show himself to be better then a beast:
but the degrees of Affinitie and Consanguinitie within which GOD and Nature require that his lusts be stinted? This should you that are the Penetent seriously thinke on,
but the Degrees of Affinity and Consanguinity within which GOD and Nature require that his Lustiest be stinted? This should you that Are the Penetent seriously think on,
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and measure the grieuousnesse of your sinne by this, these things, as well the transgression of the Morall, as the seperation thereof from the Ceremoniall.
and measure the grievousness of your sin by this, these things, as well the Transgression of the Moral, as the separation thereof from the Ceremonial.
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and his distinction is not idle, for it is grounded not onely vpon St IOHNS phrase, but also vpon St IAMES his gradation, Men are first inticed by their lusts, Cap. 1. then lust conceaueth,
and his distinction is not idle, for it is grounded not only upon Saint IOHNS phrase, but also upon Saint JAMES his gradation, Men Are First enticed by their Lustiest, Cap. 1. then lust conceaueth,
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And little better is the case of this Penitent, who for many yeeres hath openly in the eyes of the world (notwithstanding the clamor of many that iustly did detest it) liued in abominable Incest, which doth much aggrauate his sinne.
And little better is the case of this Penitent, who for many Years hath openly in the eyes of the world (notwithstanding the clamor of many that justly did detest it) lived in abominable Incest, which does much aggravate his sin.
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And the circumstance of the Person doth much improue the foulenesse of a fault. No man should sinne against GOD, but they that are most bound, should forbeare most.
And the circumstance of the Person does much improve the foulness of a fault. No man should sin against GOD, but they that Are most bound, should forbear most.
Notwithstanding their double offence, their Seperation and Transgression; their double Obligation of Nature and Vow; their double sinning in that they did not onely act, but professe sin,
Notwithstanding their double offence, their Separation and Transgression; their double Obligation of Nature and Voelli; their double sinning in that they did not only act, but profess sin,
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GODS Patience is noted by his Silence; the word signifieth to be deafe, and dumbe, and putteth vs in mind of a double voyce, a voyce of sinne, and a voyce of Iudgement.
GOD'S Patience is noted by his Silence; the word signifies to be deaf, and dumb, and putteth us in mind of a double voice, a voice of sin, and a voice of Judgement.
In HABAKKVK the stones and timber of the King of Babylons house built with blood doe cry: Finally, in St IAMES the wages of the hireling kept from him doe cry and come into the eares of the Lord of Hosts.
In HABAKKVK the stones and timber of the King of Babylons house built with blood doe cry: Finally, in Saint JAMES the wages of the hireling kept from him do cry and come into the ears of the Lord of Hosts.
Where-hence we learne, that when we are free from plagues, we must not conclude, that we are without sinnes, crying sinnes: The cause of our peace is often times not our owne innocencie, but GODS patience;
Whence we Learn, that when we Are free from plagues, we must not conclude, that we Are without Sins, crying Sins: The cause of our peace is often times not our own innocence, but GOD'S patience;
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And here appeareth a great difference between God and Men; Men are as soone moued as they are prouoked, few can hold their hands, scarce any their tongues,
And Here appears a great difference between God and Men; Men Are as soon moved as they Are provoked, few can hold their hands, scarce any their tongues,
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it is one of the characters of his Nature to be long suffering, euen when he is grieuously offended he can hold his Tongue not onely his Hands. Behold an euidence hereof in this Penitent, whose incestuous life GOD hath forborne so many yeeres;
it is one of the characters of his Nature to be long suffering, even when he is grievously offended he can hold his Tongue not only his Hands. Behold an evidence hereof in this Penitent, whose incestuous life GOD hath forborn so many Years;
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But what vse doe men make of GODS patience? Surely the Iewes did but verifie the old saying, veterem ferendo iniuriam inuit as nouam, the more GOD forbeares, the worse we waxe:
But what use do men make of GOD'S patience? Surely the Iewes did but verify the old saying, veterem ferendo iniuriam inuit as nouam, the more GOD forbears, the Worse we wax:
An absurd conceit is it in reason, how much more in Religion? When NONLATINALPHABET is turned into NONLATINALPHABET, the Patterne into the Exemplification:
an absurd conceit is it in reason, how much more in Religion? When is turned into, the Pattern into the Exemplification:
though it were in an holy attribute, the attribute of his Knowledge: How fearefull a sin then is it, not onely to debase GOD to be like vnto men? but also to be like vnto him in a hellish Attribute, the Attribute of sinne.
though it were in an holy attribute, the attribute of his Knowledge: How fearful a since then is it, not only to debase GOD to be like unto men? but also to be like unto him in a hellish Attribute, the Attribute of sin.
Scilicet, is superis labor est, ea cura quietos solicitat? The Lord will doe neither good nor euill (as the Prophet speaketh.) It commeth at length to We account the proud blessed, Malach. 3.15. and they that tempt God are exalted.
Scilicet, is superis labour est, ea Cure quietos solicitat? The Lord will do neither good nor evil (as the Prophet speaks.) It comes At length to We account the proud blessed, Malachi 3.15. and they that tempt God Are exalted.
but also positiue, fastning vpon GOD what is cleane opposite to his Nature so that it is not without cause, that our vulgar English hath, Thou thoughtest wickedly, for it is a most wicked thought.
but also positive, fastening upon GOD what is clean opposite to his Nature so that it is not without cause, that our Vulgar English hath, Thou thoughtest wickedly, for it is a most wicked Thought.
There are inborne principles of honestie, and pietie, which are sensibly felt when we first fall to sinne, the further we goe, the lesse are they felt,
There Are inborn principles of honesty, and piety, which Are sensibly felt when we First fallen to sin, the further we go, the less Are they felt,
he that reads the stories of the Heathen gods shall find that one of the greatest prouocations that the world hath had vnto sinne, hath beene the worship of such gods as their owne Poets describe theirs to be, stained with all kind of sinnes.
he that reads the stories of the Heathen God's shall find that one of the greatest provocations that the world hath had unto sin, hath been the worship of such God's as their own Poets describe theirs to be, stained with all kind of Sins.
The Fathers that wrot against them, IVSTIN MARTYR, CLEMENS ALEXANDRINVS, EVSEBIVS, LACTANTINS, ARNOBIVS, and Saint AVSTIN insist much vpon this point when they defend Christian Religion against the Gentile.
The Father's that wrote against them, IVSTIN MARTYR, CLEMENS ALEXANDRIAN, EUSEBIUS, LACTANTIUS, ARNOBIVS, and Saint AUGUSTIN insist much upon this point when they defend Christian Religion against the Gentile.
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but impure Heretickes poysoned the Religion at the root, and by wicked notions of God and Goodnesse seduced many simple ones vnto all dissolutenesse of life,
but impure Heretics poisoned the Religion At the root, and by wicked notions of God and goodness seduced many simple ones unto all dissoluteness of life,
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As for our selues, Beloued, our Positions are sound and good, but our Conuersation should be answerable, otherwise the Apostle will tell vs, That we denie God, euen when we professe him;
As for our selves, beloved, our Positions Are found and good, but our Conversation should be answerable, otherwise the Apostle will tell us, That we deny God, even when we profess him;
But when we are not the better for the Verball, then GOD commeth to the reall, and then we shall find that Dei dicere is facere, The voyce of the Lord is a glorious voyce, mightie in operation, it breaketh the Cedars of Libanus, Hebr. 4. and diuideth betweene the sinnewes and the marrow, it not onely rips a man vp to the verie heart root but is able to crush him all to pieces:
But when we Are not the better for the Verbal, then GOD comes to the real, and then we shall find that Dei dicere is facere, The voice of the Lord is a glorious voice, mighty in operation, it breaks the Cedars of Lebanon, Hebrew 4. and Divideth between the sinews and the marrow, it not only rips a man up to the very heart root but is able to crush him all to Pieces:
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King DAVID describeth the effects of it, Psal. 39. When thou ô Lord with rebukes doest chasten man for sinne, thou as a moath makest his beautie to consume:
King DAVID Describeth the effects of it, Psalm 39. When thou o Lord with rebukes dost chasten man for sin, thou as a moath Makest his beauty to consume:
This he vttereth more at large in the 90 Psalme: yea, read all the Psalmes that are Penitentiall, and you shall find vpon the rebuke of GOD, what a comfortlesse Soule, what a healthlesse Body King DAVID had.
This he uttereth more At large in the 90 Psalm: yea, read all the Psalms that Are Penitential, and you shall find upon the rebuke of GOD, what a comfortless Soul, what a healthless Body King DAVID had.
how doth it crush, nay grind forlorne wicked ones? If the voyce of Sion, the rod of a man, the correction of a father be so terrible, that DAVID cryeth out, O Lord rebuke me not in thine anger, •s. 6. neither chasten me in thy heauy displeasure;
how does it crush, nay grind forlorn wicked ones? If the voice of Sion, the rod of a man, the correction of a father be so terrible, that DAVID Cries out, Oh Lord rebuke me not in thine anger, •s. 6. neither chasten me in thy heavy displeasure;
how dreadfull is the voyce of Sina? the iron rod? the destructiue wrath of GOD? to whom shall wretched man flye? what shelter shall he take? there is no vmpier to qualifie the doome,
how dreadful is the voice of Sina? the iron rod? the destructive wrath of GOD? to whom shall wretched man fly? what shelter shall he take? there is no Vampire to qualify the doom,
but also take away whatsoeuer exception, for God will set mans sinnes before his eyes. The Hebrew hath nothing, but, I will order or marshall before thy face;
but also take away whatsoever exception, for God will Set men Sins before his eyes. The Hebrew hath nothing, but, I will order or marshal before thy face;
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the Septuagint supply out of the first clause (These things hast thou done) NONLATINALPHABET thy sinnes; St HIEROME out of the second clause (thou thoughtest me like vnto thy selfe) supplyes, Thy selfe, Proponam tibi te, I will set Thee before thy selfe: they are easily reconciled,
the septuagint supply out of the First clause (These things hast thou done) thy Sins; Saint JEROME out of the second clause (thou thoughtest me like unto thy self) supplies, Thy self, Proponam tibi te, I will Set Thee before thy self: they Are Easily reconciled,
In professed wicked men, there is not the distinction that is in the Regenerate of Ego, Rom •. & Peccatum, the Old and the New man; such a one is not a double, but a single man.
In professed wicked men, there is not the distinction that is in the Regenerate of Ego, Rom •. & Peccatum, the Old and the New man; such a one is not a double, but a single man.
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See it therefore now, and let repentant teares wash out the characters thereof, least remaining of record, you be forced to see it when there will be no meanes of blotting it out.
See it Therefore now, and let repentant tears wash out the characters thereof, lest remaining of record, you be forced to see it when there will be no means of blotting it out.
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A second thing that this word imports, is, That the sinnes which we entertaine for friends, shall suddenly turne to be our foes, they shall appeare as an Army furnished with the instruments of Death:
A second thing that this word imports, is, That the Sins which we entertain for Friends, shall suddenly turn to be our foes, they shall appear as an Army furnished with the Instruments of Death:
So we learne of St PETER, Brethren, I beseech you, 1 Pet. 2 11. as strangers and pilgrimes abstaine from fleshly lusts, which fight against the soule.
So we Learn of Saint PETER, Brothers, I beseech you, 1 Pet. 2 11. as Strangers and Pilgrims abstain from fleshly Lustiest, which fight against the soul.
that shall then be a true, and a cleare glasse, representing our sinnes, and representing them armed against vs. And this shall adde much to our miserie;
that shall then be a true, and a clear glass, representing our Sins, and representing them armed against us And this shall add much to our misery;
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and marshall such wickednesse before vs, to conuict vs thereof, and confound vs therewith. God giue vs all timely repentance, that we may preuent so fearefull a vengance. Amen. Πάντοτε δόξα Θηῶ.
and marshal such wickedness before us, to convict us thereof, and confound us therewith. God give us all timely Repentance, that we may prevent so fearful a vengeance. Amen. Πάντοτε δόξα Θηῶ.
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Brethren, if a man be ouertaken in a fault, you which are spirituall, restore such a one in the spirit of meekenesse, considering thy selfe, lest thou also be tempted.
Brothers, if a man be overtaken in a fault, you which Are spiritual, restore such a one in the Spirit of meekness, considering thy self, lest thou also be tempted.
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And that we make such a choyce, it should appeare in our works they should argue the death of concupiscence, and the life of grace, in that we beare fruit not to the Flesh, but to the Spirit. Now the fruit of the Spirit is either pietie, or charitie, it testifieth that our selues are carefull to be good;
And that we make such a choice, it should appear in our works they should argue the death of concupiscence, and the life of grace, in that we bear fruit not to the Flesh, but to the Spirit. Now the fruit of the Spirit is either piety, or charity, it Testifieth that our selves Are careful to be good;
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The exercise of this last branch of charitie, the opening of our tender bowels towards such as offend, is the Argument of these words which I haue now read vnto you.
The exercise of this last branch of charity, the opening of our tender bowels towards such as offend, is the Argument of these words which I have now read unto you.
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Offendors not of all sorts, but such as ought to be the subiect of Compassion, Offendors that are ouertaken in a fault, we are enioyned to shew Compassion to these, to restore them in the spirit of meekenesse.
Offenders not of all sorts, but such as ought to be the Subject of Compassion, Offenders that Are overtaken in a fault, we Are enjoined to show Compassion to these, to restore them in the Spirit of meekness.
They that must shew it are here called Brethren, and spirituall, each name importeth a reference they haue vnto the Offendor; the first, a reference of their persons, they are their Allies,
They that must show it Are Here called Brothers, and spiritual, each name imports a Referente they have unto the Offender; the First, a Referente of their Persons, they Are their Allies,
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And they must be moued thereunto out of an apprehension of the common danger, danger is common to all, Thou mayst likewise be tempted, and no man must be vnobseruant hereof, he must consider his owne selfe.
And they must be moved thereunto out of an apprehension of the Common danger, danger is Common to all, Thou Mayest likewise be tempted, and no man must be unobservant hereof, he must Consider his own self.
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GOD by Creation made a man dominum, & socium. If you looke to this visible world, he made him dominum, as it appeareth, Genes. 1. where Soueraigntie is giuen ouer the Beasts, Birds, Fishes,
GOD by Creation made a man dominum, & Socium. If you look to this visible world, he made him dominum, as it appears, Genesis. 1. where Sovereignty is given over the Beasts, Birds, Fish,
Yea in this Microcosme, the Fabricke of the nature of man, which is as it were an Epitome of these two other worlds, the better part had the guidance of,
Yea in this Microcosm, the Fabric of the nature of man, which is as it were an Epitome of these two other world's, the better part had the guidance of,
so that though we consist of a Soule and a Body, yet the Scripture calleth vs carnall, as if so be we had no Spirits. In our worldly state euerie man laboureth to range himselfe with the best,
so that though we consist of a Soul and a Body, yet the Scripture calls us carnal, as if so be we had no Spirits. In our worldly state every man Laboureth to range himself with the best,
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But this comming downe is not all the euill of our fall, it is accompanied with a bruise, our nature by it doth not onely become more base, but more feeble also:
But this coming down is not all the evil of our fallen, it is accompanied with a bruise, our nature by it does not only become more base, but more feeble also:
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all communicate in Incontinencie, but so, that Adulterie is worse then Fornication, and Incest worse then Adulterie. Fornication violateth the good order that should be betweene single persons, through vnruly Lusts;
all communicate in Incontinency, but so, that Adultery is Worse then Fornication, and Incest Worse then Adultery. Fornication violateth the good order that should be between single Persons, through unruly Lustiest;
but Incest moreouer abolisheth the reuerence which is ingraued by nature, to forbid that persons whom nature hath made so neere should one vncouer the others shame, as speaketh the Law;
but Incest moreover abolisheth the Reverence which is engraved by nature, to forbid that Persons whom nature hath made so near should one uncover the Others shame, as speaks the Law;
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but also the degree of it: and your repentance must be answerable vnto your fall: looke how farre you haue debased your selfe, so farre must you be humbled;
but also the degree of it: and your Repentance must be answerable unto your fallen: look how Far you have debased your self, so Far must you be humbled;
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And the world is full of occasions. The Diuell hath euerie where his stumbling blocks he knoweth whether our corrupt nature bendeth, and worketh accordingly;
And the world is full of occasions. The devil hath every where his stumbling blocks he Knoweth whither our corrupt nature bendeth, and works accordingly;
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but yet so, that we doe not conceiue otherwise of them, then they are: strong motiues they are, but they are but motiues, perswade they may, compell they cannot,
but yet so, that we do not conceive otherwise of them, then they Are: strong motives they Are, but they Are but motives, persuade they may, compel they cannot,
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therefore they are not enough to giue a fall, except the true cause be added to the occasion, and we may not so dwell on the occasion, as not to looke forward to the true cause, we may otherwise blame others,
Therefore they Are not enough to give a fallen, except the true cause be added to the occasion, and we may not so dwell on the occasion, as not to look forward to the true cause, we may otherwise blame Others,
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whereon St HIEROME giueth a good note, Praeuentio dici non potest, cum quid praemeditatò fit, so that this phrase importeth a difference of sinners, whereof some fall through malice, some through frailtie. Through malice they fall, in whom the principles of conscience are corrupt;
whereon Saint JEROME gives a good note, Praeuentio dici non potest, cum quid praemeditatò fit, so that this phrase imports a difference of Sinners, whereof Some fallen through malice, Some through frailty. Through malice they fallen, in whom the principles of conscience Are corrupt;
who wittingly and willingly commit sinne with greedinesse: neither before the fact feeling any reluctancy, neither after the fact conceiuing any sorrow:
who wittingly and willingly commit sin with greediness: neither before the fact feeling any reluctancy, neither After the fact conceiving any sorrow:
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This phrase reacheth onely those which sinne Dum aut latet veritas, aut compellit infirmitas, as BEDE speaketh, either they are sophistically circumuented,
This phrase reaches only those which sin Dum Or latet veritas, Or compellit Infirmitas, as BEDE speaks, either they Are sophistically circumvented,
and slip verie often dum latet veritas, for want of making diligentenquirie: but more often dum vincit infirmitas, while we are too indulgent to our affections.
and slip very often dum latet veritas, for want of making diligentenquirie: but more often dum vincit Infirmitas, while we Are too indulgent to our affections.
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or being within are not Orthodoxe, become vaine in their ratiocination (as the Apostle speeketh) and their ignorance is apparantly the child of negligence. Yet in the default of manners, and breach of the morall Law, we haue little colour of ignorance, all the blame lyeth vpon the impotencie of our affections; the thiefe, the drunkard, the lyer, the blasphemer, all must yeeld that they knew what they should doe,
or being within Are not Orthodox, become vain in their ratiocination (as the Apostle speeketh) and their ignorance is apparently the child of negligence. Yet in the default of manners, and breach of the moral Law, we have little colour of ignorance, all the blame lies upon the impotency of our affections; the thief, the drunkard, the liar, the blasphemer, all must yield that they knew what they should do,
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for the sacrifice of her broken and contrite heart, sacrificed for that which she hath done, testifieth that she knoweth well that she hath done amisse,
for the sacrifice of her broken and contrite heart, sacrificed for that which she hath done, Testifieth that she Knoweth well that she hath done amiss,
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but did it being ouertaken: for sorrow after a fact, is the iudgement that the penitent passeth vpon his own fact, in weeping for it, she doth condemne it.
but did it being overtaken: for sorrow After a fact, is the judgement that the penitent passes upon his own fact, in weeping for it, she does condemn it.
Such despisers are not to be accounted in the number of those that are ouertaken, and so they can be no fit obiect for compassion, which is the next point of the Text.
Such despisers Are not to be accounted in the number of those that Are overtaken, and so they can be no fit Object for compassion, which is the next point of the Text.
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And certainly without meekenesse there is little good to be done with Penitents, for generosus est hominis animus, magis ducitur, quàm trahitur, especially in reformation of the inward man, where not so much coaction as perswasion preuaileth:
And Certainly without meekness there is little good to be done with Penitents, for generosus est hominis animus, magis ducitur, quàm Trahitur, especially in Reformation of the inward man, where not so much coaction as persuasion prevaileth:
how tenderly must we respect the humiliation of a sinner? And take heed of a pharisaicall pride which satiateth its owne vncharitablenesse vnder pretext of censure,
how tenderly must we respect the humiliation of a sinner? And take heed of a pharisaical pride which satiateth its own uncharitableness under pretext of censure,
Finally, Temples of that Holy Ghost which is tearmed in my Text the Spirit of Meekenesse And indeed, this vertue is a graffe not of nature but of grace,
Finally, Temples of that Holy Ghost which is termed in my Text the Spirit of Meekness And indeed, this virtue is a graft not of nature but of grace,
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and it argueth the Spirit dwelleth in vs, when such fruit springeth from vs. Yea, our whole soule must become meekenesse, and this vertue must take vp euerie power thereof.
and it argue the Spirit dwells in us, when such fruit springs from us Yea, our Whole soul must become meekness, and this virtue must take up every power thereof.
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It is an error long since condemned in the Nonatians who thought that the Church had no power to restore belieuing Penitents, to restore them to that state wherein they were before their fall:
It is an error long since condemned in the Nonatians who Thought that the Church had no power to restore believing Penitents, to restore them to that state wherein they were before their fallen:
Finally, this restoring in the Spirit of Meekenesse, must be without respect of persons, and without exception of faults; so saith the Text, NONLATINALPHABET if he be a man that hath fallen.
Finally, this restoring in the Spirit of Meekness, must be without respect of Persons, and without exception of Faults; so Says the Text, if he be a man that hath fallen.
Saint AVSTIN and other of the Fathers worke vpon the name man, and shew that implyeth frailtie, according to the Prouerbe, Humanum est errare; and indeed the Scripture is cleare for it, the frame of the imaginations of the heart of man is euill,
Saint AUGUSTIN and other of the Father's work upon the name man, and show that Implies frailty, according to the Proverb, Humanum est errare; and indeed the Scripture is clear for it, the frame of the Imaginations of the heart of man is evil,
As we may exclude no person, so must we except against no sinne; If a man be ouertaken NONLATINALPHABET in any kind of sinne, our bowels must not be straighter then Christs merits;
As we may exclude no person, so must we except against no sin; If a man be overtaken in any kind of sin, our bowels must not be straighter then Christ merits;
therefore ouer great austerie was well condemned in the Councell of Nice, which left power in the Bishops vpon iust cause to mittigate the penance, which was enioyned by Canons with great seueritie to the terror of the wicked.
Therefore over great austerie was well condemned in the Council of Nicaenae, which left power in the Bishops upon just cause to mitigate the penance, which was enjoined by Canonas with great severity to the terror of the wicked.
You haue heard what compassion must be shewed, the Text moreouer teacheth, who must shew it, and vpon what ground. Touching the partie that must shew it, St HIEROME hath a good rule on this Text, Homo potest se in voraginem perditionis conijcere, non potest sine auxilio se eripere, we may cause our owne ruine of our selues,
You have herd what compassion must be showed, the Text moreover Teaches, who must show it, and upon what ground. Touching the party that must show it, Saint JEROME hath a good Rule on this Text, Homo potest se in voraginem perditionis conijcere, non potest sine Auxilio se eripere, we may cause our own ruin of our selves,
of others, amongst whom we must acknowledge an Agent, and the Instruments; the chiefe Agent is GOD, he onely blotteth out all our offences (as himselfe speaketh in ESAY) and it is, He that healeth all our infirmities;
of Others, among whom we must acknowledge an Agent, and the Instruments; the chief Agent is GOD, he only blots out all our offences (as himself speaks in ISAIAH) and it is, He that heals all our infirmities;
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yet he is pleased to vse means or instruments, and they are of two sorts, medium impetrationis, and medium operationis; that, is the Church offended; this, is the Minister.
yet he is pleased to use means or Instruments, and they Are of two sorts, medium impetrationis, and medium operationis; that, is the Church offended; this, is the Minister.
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so that this Text implyeth a power which GOD hath giuen both the Pastor and People, inabling each in his order to forgiue sinnes, according as we are taught, Math. 18.
so that this Text Implies a power which GOD hath given both the Pastor and People, enabling each in his order to forgive Sins, according as we Are taught, Math. 18.
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But marke here the words whereby these persons are described, least they be proud, and suppose their compassion to be arbitrarie, which they may shew or withhold at their pleasure:
But mark Here the words whereby these Persons Are described, lest they be proud, and suppose their compassion to be arbitrary, which they may show or withhold At their pleasure:
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but the spirituall cognation is greater, and therefore bindeth more strongly, by how much we owe more regard to our supernaturall, then to our naturall Father.
but the spiritual cognation is greater, and Therefore binds more strongly, by how much we owe more regard to our supernatural, then to our natural Father.
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Naturall brethren maligne each the other, either because the affection of Parents is vnequall, or because they shall not haue equall part in the Inheritance;
Natural brothers malign each the other, either Because the affection of Parents is unequal, or Because they shall not have equal part in the Inheritance;
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therefore they should all haue alike tender bowels one towards another. As the name of Brethren calleth for compassion, so doth the name of spirituall also:
Therefore they should all have alike tender bowels one towards Another. As the name of Brothers calls for compassion, so does the name of spiritual also:
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and how doth Christ the good Sheepeheard take comfort in the recouerie of the lost Sheepe? And as for GOD, you read his disposition in that countenance and cheere, wherewith the Father receiued his prodigall child.
and how does christ the good Shepherd take Comfort in the recovery of the lost Sheep? And as for GOD, you read his disposition in that countenance and cheer, wherewith the Father received his prodigal child.
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and the ground is, considering thy selfe least thou also be tempted. NONLATINALPHABET, our eies happily are watchfull, but are more fixed vpon others then vpon our selues;
and the ground is, considering thy self lest thou also be tempted., our eyes happily Are watchful, but Are more fixed upon Others then upon our selves;
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St HIEROME with this Text censured the Heretickes of old, and we may censure some that liue at this day, who thinke that a righteous man is such a tree as can beare no bad fruit;
Saint JEROME with this Text censured the Heretics of old, and we may censure Some that live At this day, who think that a righteous man is such a tree as can bear no bad fruit;
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it is St AVSTINS rule, Nil sic ad misericordiam inclinat, ac proprij periculi cogitatio; he that knowes he may need mercie, hath a good inducement to shew mercie.
it is Saint AUGUSTINES Rule, Nil sic ad misericordiam inclinat, ac proprij periculi cogitatio; he that knows he may need mercy, hath a good inducement to show mercy.
And what meaneth the name of Brother, Spirituall, the Spirit of Meeknesse, Consider thy selfe, Thou mayst be tempted? Are they not as water cast vpon the fire of our zeale to temper it if it grow too hot? Then looke we on the words, all call vpon vs, that as we are eye witnesses,
And what means the name of Brother, Spiritual, the Spirit of Meekness, Consider thy self, Thou Mayest be tempted? are they not as water cast upon the fire of our zeal to temper it if it grow too hight? Then look we on the words, all call upon us, that as we Are eye Witnesses,
and eare witnesses of this Penitents confession, contrition; so we should let GOD and the Angels see how full we are of compassion: Compassion that must moue vs all to pray to GOD for her, that God by the power of the keyes may loose her from those bands wherewith her sinne, her crying sinne hath tyed her.
and ear Witnesses of this Penitents Confessi, contrition; so we should let GOD and the Angels see how full we Are of compassion: Compassion that must move us all to pray to GOD for her, that God by the power of the keys may lose her from those bans wherewith her sin, her crying sin hath tied her.
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A SERMON PREACHED IN THE CATHEDRAL CHVRCH OF WELS, AT WHAT TIME A MAN DID PENANCE FOR INCEST WITH HIS WIVES DAVGHTER. 1 CORINTH. 5. VERSE 1, &c. 1 Jt is reported commonly, that there is fornication amongst you, and such fornication, as is not so much as named amongst the Gentiles, that one should haue his fathers wife.
A SERMON PREACHED IN THE CATHEDRAL CHURCH OF WELS, AT WHAT TIME A MAN DID PENANCE FOR INCEST WITH HIS WIVES DAUGHTER. 1 CORINTH. 5. VERSE 1, etc. 1 It is reported commonly, that there is fornication among you, and such fornication, as is not so much as nam among the Gentiles, that one should have his Father's wife.
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and such a censure as is contained in this Text. The sinne is first exprest, then it is amplyfied. It is exprest, first, in regard of the kind, it is fornication; secondly, in regard of the degree, that fornication is Incest; yea it is Incest of the worst sort, that a man should haue his fathers wife.
and such a censure as is contained in this Text. The sin is First expressed, then it is amplified. It is expressed, First, in regard of the kind, it is fornication; secondly, in regard of the degree, that fornication is Incest; yea it is Incest of the worst sort, that a man should have his Father's wife.
secondly, in respect of the notoriousnesse, the fame thereof spread farre and neare, it is commonly reported. Now sinnes call for censures, great sinnes for seuere censures:
secondly, in respect of the notoriousness, the fame thereof spread Far and near, it is commonly reported. Now Sins call for censures, great Sins for severe censures:
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and too little fellow-feeling, for they sorrowed not: from these roots sprang their senslesse carelesnesse, they put not away from them the man that had done the sinne.
and too little fellow-feeling, for they sorrowed not: from these roots sprang their senseless carelessness, they put not away from them the man that had done the sin.
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The censure was Excommunication, but it is set out in very high termes, for it is called a deliuerie vnto Satan, the words imply more then they expresse.
The censure was Excommunication, but it is Set out in very high terms, for it is called a delivery unto Satan, the words imply more then they express.
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Vpon these prerogatiues of his person, though he were as farre off, as Ephesus is from Corinth, yet did he giue sentence against the incestuous Corinthian, so saith he NONLATINALPHABET, I haue already iudged. What he pronounceth iudicially, that doth he require the Corinthians to denounce solemnly: this act is implyed,
Upon these prerogatives of his person, though he were as Far off, as Ephesus is from Corinth, yet did he give sentence against the incestuous Corinthian, so Says he, I have already judged. What he pronounceth judicially, that does he require the Corinthians to denounce solemnly: this act is employed,
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Secondly, He would haue it done solemnly in regard of the proceeding, for he would haue it done with the authoritie, and by the efficacie of our Lord Iesus Christ;
Secondly, He would have it done solemnly in regard of the proceeding, for he would have it done with the Authority, and by the efficacy of our Lord Iesus christ;
for how dreadfull a thing is it for a man to be cast out of the Church? To haue him that hateth him made Lord ouer him, I meane Satan? To haue this done by an Apostle? In the assembly of the whole Church? Authorized by Christ,
for how dreadful a thing is it for a man to be cast out of the Church? To have him that hates him made Lord over him, I mean Satan? To have this done by an Apostle? In the assembly of the Whole Church? Authorized by christ,
and by Christ inabled to inflict this censure? Certainly this must needs be a most dreadfull Iudgment, you would thinke him that is vnder it to be a most forlorne wretch.
and by christ enabled to inflict this censure? Certainly this must needs be a most dreadful Judgement, you would think him that is under it to be a most forlorn wretch.
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But yet despaire not of him, the last clause of my Text will tell you that the sentence is not mortall, but medicinall. Now you know that a medicine hath two properties,
But yet despair not of him, the last clause of my Text will tell you that the sentence is not Mortal, but medicinal. Now you know that a medicine hath two properties,
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first it doth paine, then it doth ease, and if you will beleeue the Prouerbe, Nulla medicinat'am est salutaris quàm quae facit dolorem, the more it doth paine, the more it will ease.
First it does pain, then it does ease, and if you will believe the Proverb, Nulla medicinat'am est Salutaris quàm Quae facit dolorem, the more it does pain, the more it will ease.
if he can haue boldnesse then to stand before the Sonne of Man. And herein standeth his hope, that this Iudgment will preserue him from that; this lesser from that greater; this temporall from that eternall:
if he can have boldness then to stand before the Son of Man. And herein Stands his hope, that this Judgement will preserve him from that; this lesser from that greater; this temporal from that Eternal:
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I begin with the sinne, the kind of it is fornication; Fornication though it be often vsed to note the vnlawfull coniunction of single persons, which otherwise may lawfully marrie;
I begin with the sin, the kind of it is fornication; Fornication though it be often used to note the unlawful conjunction of single Persons, which otherwise may lawfully marry;
The second principle is, The same reason of state that preseribeth proprietie in all other things, doth require it especially in the choyce of mates, in those which are to come together so neere,
The second principle is, The same reason of state that preseribeth propriety in all other things, does require it especially in the choice of mates, in those which Are to come together so near,
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But after the fall, Christian Religion added much more: whence ariseth a fourth principle, by Regeneration euen our bodyes are made members of Christ,
But After the fallen, Christian Religion added much more: whence arises a fourth principle, by Regeneration even our bodies Are made members of christ,
but we must cloath our flesh and blood with the fore-specified aduancements of it, and by them measure the sinfulnesse of fornication. And then you shall find,
but we must cloth our Flesh and blood with the forespecified advancements of it, and by them measure the sinfulness of fornication. And then you shall find,
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for wherein is his body better then a beasts, whose sensuall acts are not guided by reason? Secondly, It abolisheth the greatest ciuill proprietie that is in a state:
for wherein is his body better then a beasts, whose sensual acts Are not guided by reason? Secondly, It abolisheth the greatest civil propriety that is in a state:
for wedlocke layeth the foundation of a state, and giueth the first beginning to societie, NONLATINALPHABET, &c. Thirdly, it robbeth the fruit of our bodyes,
for wedlock Layeth the Foundation of a state, and gives the First beginning to society,, etc. Thirdly, it robbeth the fruit of our bodies,
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Fornication strippeth it of all the fore-named prerogatiues directly, which no other sinne doth, neither is their any carnall sinne more opposite to Reason, Policie, Religion.
Fornication strippeth it of all the forenamed prerogatives directly, which no other sin does, neither is their any carnal sin more opposite to Reason, Policy, Religion.
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And indeed, had not GOD imprinted this reuerence, the necessarie cohabitation of Parents and Children, Brethren and Sisters would yeeld too much opportunitie,
And indeed, had not GOD imprinted this Reverence, the necessary cohabitation of Parents and Children, Brothers and Sisters would yield too much opportunity,
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and be too strong an incentiue vnto this vnlawfull coniunction: especially if you adde thereunto the authoritie which Parents haue naturally ouer their Children.
and be too strong an incentive unto this unlawful conjunction: especially if you add thereunto the Authority which Parents have naturally over their Children.
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Saint AVSTIN yeeldeth another reason, Habita est rectissima ratio charitatis, we naturally loue our kin. But GOD would haue charitie spread farther, which would be kept within verie narrow boundes,
Saint AUGUSTIN yields Another reason, Habita est rectissima ratio charitatis, we naturally love our kin. But GOD would have charity spread farther, which would be kept within very narrow bounds,
But amongst all these degrees which GOD hath forbidden, they are principall which are in the right line, the prohibition of them is the most ancient, the most strict, the most vniuersall:
But among all these Degrees which GOD hath forbidden, they Are principal which Are in the right line, the prohibition of them is the most ancient, the most strict, the most universal:
First, the most ancient, for it began immediately vpon the Creation of the woman, for hauing made a woman to ioyne with the man, GOD gaue this rule, Therefore shall a man forsake father and mother,
First, the most ancient, for it began immediately upon the Creation of the woman, for having made a woman to join with the man, GOD gave this Rule, Therefore shall a man forsake father and mother,
yet hath he dispenced with the collaterall in two cases, one of necessitie, when there were none but ADAMS children, brothers and sisters must needs match,
yet hath he dispensed with the collateral in two cases, one of necessity, when there were none but ADAMS children, Brother's and Sisters must needs match,
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for that of collaterall degrees in GODS Law, reacheth but vnto the second, the Ciuill Law goeth a degree farther then GODS Law, the Canon Law now reacheth to the fourth degree, it hath forbidden to the seuenth:
for that of collateral Degrees in GOD'S Law, reaches but unto the second, the Civil Law Goes a degree farther then GOD'S Law, the Canon Law now reaches to the fourth degree, it hath forbidden to the Seventh:
because by wedlocke man and wife become one flesh and so their parents, their children, their brethren, their sisters, are as neere to the one as to the other:
Because by wedlock man and wife become one Flesh and so their Parents, their children, their brothers, their Sisters, Are as near to the one as to the other:
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Take one rule more which commeth neere this Penitents case, by analogie it is all one for a sonne to take his fathers wife (as the Corinthian did) and for a father to take his wiues daughter (which you the Penitent did,) both couples are alike neere kin,
Take one Rule more which comes near this Penitents case, by analogy it is all one for a son to take his Father's wife (as the Corinthian did) and for a father to take his wives daughter (which you the Penitent did,) both couples Are alike near kin,
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for if you abuse her body whom you may not take to wife, your fact is nothing the lesse Incest: your marying would haue argued a resolution to continue the Incest. You haue committed complicatissimum peccatum, a very manifold sinne, there is in it Fornication, you knew her body without mariage:
for if you abuse her body whom you may not take to wife, your fact is nothing the less Incest: your marrying would have argued a resolution to continue the Incest. You have committed complicatissimum peccatum, a very manifold sin, there is in it Fornication, you knew her body without marriage:
and the Canaanites whose Countrey they were to possesse, were foully stayned therewith, and thereupon did GOD take an occasion to lay the prohibition thereof vpon the Israelits, that they might not follow the corruption of those Gentiles. But Saint PAVL meaneth that euen such as were but onely Gentiles, haue out of the light of reason, detested, and forbidden it;
and the Canaanites whose Country they were to possess, were foully stained therewith, and thereupon did GOD take an occasion to lay the prohibition thereof upon the Israelites, that they might not follow the corruption of those Gentiles. But Saint PAUL means that even such as were but only Gentiles, have out of the Light of reason, detested, and forbidden it;
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the iniquitie thereof being euident, not onely out of the Law of MOSES, but of nature also, otherwise the Canaanites could not in equitie haue beene punished for being guiltie of it.
the iniquity thereof being evident, not only out of the Law of MOSES, but of nature also, otherwise the Canaanites could not in equity have been punished for being guilty of it.
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The phrase of the Apostle is remarkable, that which was not so much as named amongst the Gentiles, was done by a Christian: whereas the rule of pietie is, that those sinnes should not be so much as named amongst Christians, which are done by the Gentiles:
The phrase of the Apostle is remarkable, that which was not so much as nam among the Gentiles, was done by a Christian: whereas the Rule of piety is, that those Sins should not be so much as nam among Christians, which Are done by the Gentiles:
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and therefore no such wonder if they be giuen ouer to filthy lusts: but Omne animi vitium tanto conspectius in se Crimen habet, quante maior, qui peccat, habetur.
and Therefore no such wonder if they be given over to filthy Lustiest: but Omne animi Vitium tanto conspectius in se Crimen habet, quante mayor, qui peccat, habetur.
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It is verily a pittifull case when sinne groweth to that heighth in the children of GOD, as that Iuda iustifieth Israel, and both iustifie Sodome: when Christians become worse then Heathens in their liues, and conuersations.
It is verily a pitiful case when sin grows to that height in the children of GOD, as that Iuda Justifieth Israel, and both justify Sodom: when Christians become Worse then heathens in their lives, and conversations.
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The second amplification of the sinne is, from the notoriousnesse thereof, it is commonly reported: the sin is so publike, that it cannot be coloured, that it needeth no proofe, all the world taketh notice of it.
The second amplification of the sin is, from the notoriousness thereof, it is commonly reported: the since is so public, that it cannot be coloured, that it needs no proof, all the world Takes notice of it.
Of their neglect in censuring such an offendor, let vs see first the cause, and then their fault; the cause was first too much selfe-conceipt, they were puft vp.
Of their neglect in censuring such an Offender, let us see First the cause, and then their fault; the cause was First too much self-conceit, they were puffed up.
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Instatio is presumptae, either innocertiae, or scientiae; men are puffed vp with a presumption either of their owne holinesse as the Pharisee, I thanke God I am not like vnto other men, &c. or of their guifts of edification, as here the Corinthians, which you perceiue by former Chapters.
Instatio is presumptae, either innocertiae, or scientiae; men Are puffed up with a presumption either of their own holiness as the Pharisee, I thank God I am not like unto other men, etc. or of their Gifts of edification, as Here the Corinthians, which you perceive by former Chapters.
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The first kind of presumption maketh men too forward vnto separation; ouerweening of holinesse will bid men stand farther off, I am more holy then thou;
The First kind of presumption makes men too forward unto separation; overweening of holiness will bid men stand farther off, I am more holy then thou;
But because that point is not to this Penitents case, I passe it ouer, onely giuing this note by the way, that none are more proud then they which know themselues least;
But Because that point is not to this Penitents case, I pass it over, only giving this note by the Way, that none Are more proud then they which know themselves least;
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one ACHAN troubleth all Israel. These considerations should draw teares from euerie mans eyes, it should make vs wish with IEREMIE, that our heads were full of waters,
one ACHAN Troubles all Israel. These considerations should draw tears from every men eyes, it should make us wish with IEREMIE, that our Heads were full of waters,
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The censure is Excommunication; but it is exprest in verie high, and fearfull termes, it is called a deliuerie vnto Satan. The words imply one thing, and expresse another;
The censure is Excommunication; but it is expressed in very high, and fearful terms, it is called a delivery unto Satan. The words imply one thing, and express Another;
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there is an inward and an outward communion: inward, by Faith, Hope, and Charitie; outward, in the participation of sacred things, in the visible assembly.
there is an inward and an outward communion: inward, by Faith, Hope, and Charity; outward, in the participation of sacred things, in the visible assembly.
We must not keepe companie, we must not eat with those that are inordinate, we must not let the world thinke that Christianity doth allow of such sinnes.
We must not keep company, we must not eat with those that Are inordinate, we must not let the world think that Christianity does allow of such Sins.
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The Aduersaries are apt enough to traduce vs without a cause, how much more if there be a cause? The impurities of old Heretickes were layd to the Christians in generall;
The Adversaries Are apt enough to traduce us without a cause, how much more if there be a cause? The Impurities of old Heretics were laid to the Christians in general;
Besides this priuatiue part which is implyed in the censure, because mentioned before, there is a positiue part which is here exprest, it is the deliuerie vnto Satan. The phrase hath in it some thing proper to an Apostle,
Beside this privative part which is employed in the censure, Because mentioned before, there is a positive part which is Here expressed, it is the delivery unto Satan. The phrase hath in it Some thing proper to an Apostle,
And of this power doe many of the Fathers vnderstand these words, and the like which we read, 1 Tim. 1. But besides this power, there is another common to all Bishops with the Apostles, which is to expose the Soules of those which are obstinate sinners, to the malice of the Prince of Darknesse, by suspending them from the preseruatiue against it, which is the visible Communion of Saints;
And of this power do many of the Father's understand these words, and the like which we read, 1 Tim. 1. But beside this power, there is Another Common to all Bishops with the Apostles, which is to expose the Souls of those which Are obstinate Sinners, to the malice of the Prince of Darkness, by suspending them from the preservative against it, which is the visible Communion of Saints;
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If the losse of those corporall things be grieuous, how grieuous must the losse of these spirituall be? And touching the positiue part of the Excommunication, suppose that he that were banished were also put into the hands of a Tyrant,
If the loss of those corporal things be grievous, how grievous must the loss of these spiritual be? And touching the positive part of the Excommunication, suppose that he that were banished were also put into the hands of a Tyrant,
yet this was to be the case of this incestuous Corinthian; And you deserue that it should haue been your case, both of you being such impure persons, to whom should you be committed,
yet this was to be the case of this incestuous Corinthian; And you deserve that it should have been your case, both of you being such impure Persons, to whom should you be committed,
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first, it is pronounced by himselfe iudicially; and then he requireth that it be solemnly denounced by the Corinthians. First, touching his owne iudiciall pronouncing, here is something remarkable in his person,
First, it is pronounced by himself judicially; and then he requires that it be solemnly denounced by the Corinthians. First, touching his own judicial pronouncing, Here is something remarkable in his person,
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distance of place doth not extinguish the relation that is betweene persons, though a King and his Subiects, a Master and his Seruant, a Husband and his Wife, a Father and his Child be farre a sunder,
distance of place does not extinguish the Relation that is between Persons, though a King and his Subjects, a Master and his Servant, a Husband and his Wife, a Father and his Child be Far a sunder,
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and so St PAVL being at Ephesus in Asia, was in regard of his relation at Corinth also, which is in Europe; thus was he present euen when he was absent.
and so Saint PAUL being At Ephesus in Asia, was in regard of his Relation At Corinth also, which is in Europe; thus was he present even when he was absent.
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These words containe also a miracle, Papae quanta est virtus doni? (saith St CHRYSOSTOME) What a strange guift of the Spirit was this? which maketh men that are a sunder to be together,
These words contain also a miracle, Pope quanta est virtus doni? (Says Saint CHRYSOSTOM) What a strange gift of the Spirit was this? which makes men that Are a sunder to be together,
Where we must first obserue that when Iurisdictions are subordinate, if the inferiour be carelesse, the superiour must take cognizance of the disorder,
Where we must First observe that when Jurisdictions Are subordinate, if the inferior be careless, the superior must take cognizance of the disorder,
and mens liues must be tryed by that Law, and as they are found, so they must be censured otherwise GOD doth not regard, he doth not approue the censure.
and men's lives must be tried by that Law, and as they Are found, so they must be censured otherwise GOD does not regard, he does not approve the censure.
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Last of all marke that St PAVL doth not onely say, I haue iudged, but I haue iudged already; he doth not put off his iudgement vntill he commeth to Corinth, but proceeds without delay:
Last of all mark that Saint PAUL does not only say, I have judged, but I have judged already; he does not put off his judgement until he comes to Corinth, but proceeds without Delay:
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You haue heard how iudicially St PAVL pronounced the sentence, the next thing that you must heare, is, that he requires the Corinthians to denounce it solemnly: he will that they haue a hand in it, partly to redeeme their negligence,
You have herd how judicially Saint PAUL pronounced the sentence, the next thing that you must hear, is, that he requires the Corinthians to denounce it solemnly: he will that they have a hand in it, partly to Redeem their negligence,
But to denounce is not enough, they must denounce it solemnly. First in regard of the place, it must be done in the face of the CHVRCH, You being gathered together, and my spirit with you;
But to denounce is not enough, they must denounce it solemnly. First in regard of the place, it must be done in the face of the CHURCH, You being gathered together, and my Spirit with you;
that is, in the presence of the chiefe Pastor, and all his Flocke at Corinth: Notorietas facti must haue notorietatem iuris; a publike sinne must haue a publike doome, that others may behold and beware.
that is, in the presence of the chief Pastor, and all his Flock At Corinth: Notorietas facti must have notorietatem iuris; a public sin must have a public doom, that Others may behold and beware.
the power of the Keyes is giuen to the CHVRCH quoad NONLATINALPHABET, not quoad NONLATINALPHABET, that it may haue the benefit of them, not the managing:
the power of the Keys is given to the CHURCH quoad, not quoad, that it may have the benefit of them, not the managing:
the managing is committed onely to the Pastor, as appeares, Math. 16. and Ioh. 20. As the denouncing must be solemne in place, so must it be in proceeding also;
the managing is committed only to the Pastor, as appears, Math. 16. and John 20. As the denouncing must be solemn in place, so must it be in proceeding also;
and you will confesse that it is horrendum iudicium, for you must set before your eyes, Heauen and Hell, the blessed state of those that are in the one, the woefull state of those that are in the other:
and you will confess that it is horrendum iudicium, for you must Set before your eyes, Heaven and Hell, the blessed state of those that Are in the one, the woeful state of those that Are in the other:
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St AVSTIN when he considered it, thought it was grauius quam gladio feriri, &c. much more grieuous then to be beheaded, burned, stoned, &c. Many euidences there are of GODS seueritie against impure lusts, as namely, he would not that a bastard should come into the Congregation of Israel, vntill the tenth Generation;
Saint AUGUSTIN when he considered it, Thought it was Gravius quam Gladio feriri, etc. much more grievous then to be beheaded, burned, stoned, etc. Many evidences there Are of GOD'S severity against impure Lustiest, as namely, he would not that a bastard should come into the Congregation of Israel, until the tenth Generation;
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but against Incest he is more seuere, for he would not onely haue a generall curse pronounced against it, whereunto he commanded all the people to say, Amen: but touching the Moabites and Ammonites, the first spawne of Incest that we find in the Scripture,
but against Incest he is more severe, for he would not only have a general curse pronounced against it, whereunto he commanded all the people to say, Amen: but touching the Moabites and Ammonites, the First spawn of Incest that we find in the Scripture,
RVBEN is a second example, marke what his owne Father IACOB said of him when he blest the Patriarkes, Ruben thou art my first borne, my might, Gen. 49. the beginning of my strength, the excellencie of digni•••, and the excellencie of power;
REUBEN is a second Exampl, mark what his own Father IACOB said of him when he blessed the Patriarchs, Reuben thou art my First born, my might, Gen. 49. the beginning of my strength, the excellency of digni•••, and the excellency of power;
these were the preeminences of his birth-right, but he forfeited them all for Incest, as appeares in the verie next words of his Father, Vnstable as water, thou shalt not excell,
these were the preeminences of his birthright, but he forfeited them all for Incest, as appears in the very next words of his Father, Unstable as water, thou shalt not excel,
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The Land of Canaan spued out the old Inhabitants for Incest, and GOD threatneth the destruction of Israel for that a man and his sonne would goe in to one maid.
The Land of Canaan spewed out the old Inhabitants for Incest, and GOD threatens the destruction of Israel for that a man and his son would go in to one maid.
By GODS Law no lesse then death was the punishment of Incest. Leu. 10. The Lawes of the Land are more mercifull vnto you the Penitent, that suffer you to breathe,
By GOD'S Law no less then death was the punishment of Incest. Leu. 10. The Laws of the Land Are more merciful unto you the Penitent, that suffer you to breathe,
so may the destruction signifie either the mortalitie, or the mortification thereof: mortalitie, if the censure proceed from the power which is proper to an Apostle:
so may the destruction signify either the mortality, or the mortification thereof: mortality, if the censure proceed from the power which is proper to an Apostle:
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but if it signifie the power which is common to Bishops with the Apostles, it noteth mortification, it signifieth the crucifying of the flesh with the lusts thereof, the putting off the old man, and the dying vnto sinne.
but if it signify the power which is Common to Bishops with the Apostles, it notes mortification, it signifies the crucifying of the Flesh with the Lustiest thereof, the putting off the old man, and the dying unto sin.
and so destroy your flesh. This is painfull to flesh and blood, but vt valeas multa dolenda feres, you must brooke the paine, that you may enioy the ease that followeth thereupon, the spirit shall be saued.
and so destroy your Flesh. This is painful to Flesh and blood, but vt valeas Multa dolenda feres, you must brook the pain, that you may enjoy the ease that follows thereupon, the Spirit shall be saved.
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Which must the rather be esteemed, because if our spirit fare well, it will make euen the flesh that is destroyed in regard of the corruption to be farre better in regard of the substance:
Which must the rather be esteemed, Because if our Spirit fare well, it will make even the Flesh that is destroyed in regard of the corruption to be Far better in regard of the substance:
Though a peniten euen in this life shall find some case in his Conscience, yet the full benefit of Ecclesiasticall censure is reserued to the day of the Lord:
Though a peniten even in this life shall find Some case in his Conscience, yet the full benefit of Ecclesiastical censure is reserved to the day of the Lord:
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For as CHRIST at his first comming, came not to destroy, but to saue; so his Ministers that dispense the Gospel, vse their power not to destruction, but to edification.
For as CHRIST At his First coming, Come not to destroy, but to save; so his Ministers that dispense the Gospel, use their power not to destruction, but to edification.
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CHRIST will publikely manifest before the CHVRCH tryumphant the effect of the Keyes which he hath committed to his Ministers to be exercised publikely in the CHVRCH militant:
CHRIST will publicly manifest before the CHURCH triumphant the Effect of the Keys which he hath committed to his Ministers to be exercised publicly in the CHURCH militant:
NO sooner doe you heare this Text, but I am ure you vnderstand this spectacle, you vnderstand what sinners these persons are, what doome this Law doth passe vpon them.
NO sooner doe you hear this Text, but I am ure you understand this spectacle, you understand what Sinners these Persons Are, what doom this Law does pass upon them.
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In the sinne we must note, first, the fact, then the haynousnesse thereof. The fact is, vnnaturall adulterie; Adulterie, because one man taketh more women then one; that is plaine adulterie.
In the sin we must note, First, the fact, then the heinousness thereof. The fact is, unnatural adultery; Adultery, Because one man Takes more women then one; that is plain adultery.
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First, it is impartially seuere; impartially doth GOD deale, he spareth neither man nor woman, neither him nor them. And he dealeth seuerely with them both, they shall burne him and them with fire;
First, it is impartially severe; impartially does GOD deal, he spares neither man nor woman, neither him nor them. And he deals severely with them both, they shall burn him and them with fire;
Obserue then first, that to take a woman in this Law, is to vncouer her nakednesse (as MOSES expresseth himselfe, Cap. 18) or (as we commonly speake) to haue carnall knowledge of her.
Observe then First, that to take a woman in this Law, is to uncover her nakedness (as MOSES Expresses himself, Cap. 18) or (as we commonly speak) to have carnal knowledge of her.
Secondly, Isha in the Hebrew tongue signifieth as well a woman, as a wife: and therefore some translate it, if a man take a woman, some, if a man take a wise;
Secondly, Isha in the Hebrew tongue signifies as well a woman, as a wife: and Therefore Some translate it, if a man take a woman, Some, if a man take a wise;
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It is not materiall which way you render it, because it is an vndoubted truth, that whom a man may not marrie with, he may not know carnally out of mariage;
It is not material which Way you render it, Because it is an undoubted truth, that whom a man may not marry with, he may not know carnally out of marriage;
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and the obseruance of this is the keeping of Pactum Iehouae, the Couenant of the Lord, which had accompanying it magnum benesicium, and magnum mysterium; a great blessing,
and the observance of this is the keeping of Pact Iehouae, the Covenant of the Lord, which had accompanying it magnum benesicium, and magnum mysterium; a great blessing,
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The great mysterie was, that liuing in such wedlocke, they were a perpetuall monument vnto themselues, of the heauenly mariage of CHRIST and his CHVRCH.
The great mystery was, that living in such wedlock, they were a perpetual monument unto themselves, of the heavenly marriage of CHRIST and his CHURCH.
but what saith the Scripture? Cast out the bond-woman and her child, Gala•. 4.30. for the child of the bond-woman shall not be heire with the child of the free woman.
but what Says the Scripture? Cast out the bondwoman and her child, Gala•. 4.30. for the child of the bondwoman shall not be heir with the child of the free woman.
Besides the great mysterie, you may there-hence gather this morall, that although GOD may out of his mercie receiue that child whom the parents as much as lyeth in them cast away;
Beside the great mystery, you may therehence gather this moral, that although GOD may out of his mercy receive that child whom the Parents as much as lies in them cast away;
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Finally, Adulterers defraud themselues of that blessed memoriall of CHRIST's eternall coniunction with his CHVRCH, the contemplation whereof should be our greatest solace, seeing we haue a blessed interest therein.
Finally, Adulterers defraud themselves of that blessed memorial of Christ's Eternal conjunction with his CHURCH, the contemplation whereof should be our greatest solace, seeing we have a blessed Interest therein.
but there is a greater sinne, which is Incest; for the women are of verie neere reference, the one is a mother, the other is her daughter; neerer kin they cannot be;
but there is a greater sin, which is Incest; for the women Are of very near Referente, the one is a mother, the other is her daughter; nearer kin they cannot be;
Where by the way note, That whereas we call persons fathers-in-Law, mothers-in-Law, and so brothers and sisters, we must not vnderstand it of meere positiue Law,
Where by the Way note, That whereas we call Persons fathers-in-Law, mothers-in-Law, and so Brother's and Sisters, we must not understand it of mere positive Law,
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as grafted branches doe those that are naturall. But because, where consanguinitie is a good ground of charitie, there needeth no repaire; neither will GOD haue any:
as grafted branches do those that Are natural. But Because, where consanguinity is a good ground of charity, there needs no repair; neither will GOD have any:
therefore hath he forbidden mariage within certaine degrees, some collaterall; more in the right line; and they that match within these degrees, are said to commit Incest.
Therefore hath he forbidden marriage within certain Degrees, Some collateral; more in the right line; and they that match within these Degrees, Are said to commit Incest.
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and, if it might preuaile, Families must needs continue strangers each to the other, and they must confine their wealth and their loue euerie one to their owne Howse.
and, if it might prevail, Families must needs continue Strangers each to the other, and they must confine their wealth and their love every one to their own House.
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you haue made a Wife, at least a Strumpet. And this is your second sinne: and of this and the former consisteth your sinfull fact, and haynous sinne. It is wickednesse.
you have made a Wife, At least a Strumpet. And this is your second sin: and of this and the former Consisteth your sinful fact, and heinous sin. It is wickedness.
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All Incontinencie is wicked, but Incest is wicked NONLATINALPHABET in the highest degree. But to open the word here vsed by the Holy Ghost a little more fully.
All Incontinency is wicked, but Incest is wicked in the highest degree. But to open the word Here used by the Holy Ghost a little more Fully.
for NONLATINALPHABET, out of the abundance of the heart, the mouth will speake; therefore it signifieth a reuealed thought, a thought reuealed in our actions.
for, out of the abundance of the heart, the Mouth will speak; Therefore it signifies a revealed Thought, a Thought revealed in our actions.
But marke, that though the sinne be an act, yet it is denominated from the thought; And why? The principall part thereof, lyeth in the purpose of the heart, not in the outward performance by our body, which may also be obserued in the storie of the Deluge, all flesh had then corrupted his way,
But mark, that though the sin be an act, yet it is denominated from the Thought; And why? The principal part thereof, lies in the purpose of the heart, not in the outward performance by our body, which may also be observed in the story of the Deluge, all Flesh had then corrupted his Way,
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but GOD pointeth at the fountaine of this corruption, in these words, euerie imagination of the thoughts of mans heart were euill, Act. 8. and that continually.
but GOD pointeth At the fountain of this corruption, in these words, every imagination of the thoughts of men heart were evil, Act. 8. and that continually.
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A second note that this word doth yeeld, is, that we must be so farre from acting, that we must not so much as purpose sinne, not suffer our selues so farre to be baited by our owne lusts, as to conceiue sinne in the inward man, NONLATINALPHABET, sinne in the priuie closet of our soule.
A second note that this word does yield, is, that we must be so Far from acting, that we must not so much as purpose sin, not suffer our selves so Far to be baited by our own Lustiest, as to conceive sin in the inward man,, sin in the privy closet of our soul.
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Excellently NAZIANZENE to this purpose NONLATINALPHABET, let no man set vp Idols of wickednesse in his soule, NONLATINALPHABET nor carrie about him pictures of wickednesse in his heart,
Excellently NAZIANZENE to this purpose, let no man Set up Idols of wickedness in his soul, nor carry about him pictures of wickedness in his heart,
for NONLATINALPHABET, the inward lust is the greatest part of fornication and incest, and therefore doth the Holy Ghost so often forbid the lust of concupiscence. In a word, laudantur homines & vituperantur, NONLATINALPHABET,
for, the inward lust is the greatest part of fornication and Incest, and Therefore does the Holy Ghost so often forbid the lust of concupiscence. In a word, laudantur homines & vituperantur,,
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Incest then must be reputed in the number of the most enormous sinnes, a sinne that hath his originall from the impure Spirit, which is antiquus adulter, the ancientest Adulterer, not onely spirituall but corporall also,
Incest then must be reputed in the number of the most enormous Sins, a sin that hath his original from the impure Spirit, which is Antiquus adulter, the Ancientest Adulterer, not only spiritual but corporal also,
and read it in the description of their Mysteries, wherein they doe initiate their followers. TERTVLLIAN in his Apologie, and other Fathers, make mention of it.
and read it in the description of their Mysteres, wherein they do initiate their followers. TERTULLIAN in his Apology, and other Father's, make mention of it.
And how many impure Hereticks did he rayse in the Primitiue CHVRCH? This, and the 18 Chapter doth tell vs that the Aegyptians from whom the Israelites came,
And how many impure Heretics did he raise in the Primitive CHURCH? This, and the 18 Chapter does tell us that the egyptians from whom the Israelites Come,
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Dira canam, procul hinc natae, procul este parentes, said one of them, when he was to speake of a Daughters lying with her owne Father: The Philosophers did;
Dira canam, procul hinc natae, procul este Parents, said one of them, when he was to speak of a Daughters lying with her own Father: The Philosophers did;
How grieuously then doth that father offend, which giueth an ill example to his child? Allureth her to such detestable sinne? Yea, doth act the sinne with her? If Incest be of it selfe haynous, your fatherhood maketh it much more haynous.
How grievously then does that father offend, which gives an ill Exampl to his child? Allureth her to such detestable sin? Yea, does act the sin with her? If Incest be of it self heinous, your fatherhood makes it much more heinous.
If it had beene an enemie that had done me this wrong, I could haue borne it (saith DAVID) but it was thou my familiar friend, &c. Whosoeuer had wronged your mothers bed it had beene a wickednesse, but to be thus wronged by her owne daughter, wherein it is hard to say,
If it had been an enemy that had done me this wrong, I could have born it (Says DAVID) but it was thou my familiar friend, etc. Whosoever had wronged your mother's Bed it had been a wickedness, but to be thus wronged by her own daughter, wherein it is hard to say,
I passe at length from the sinne to the doome, giuing you by the way this note, That GOD addeth doomes to sinnes, grieuous doomes to haynous sinnes, that we may be held in by the feare of the one,
I pass At length from the sin to the doom, giving you by the Way this note, That GOD adds dooms to Sins, grievous dooms to heinous Sins, that we may be held in by the Fear of the one,
But touching the doome here in my Text, we must first take notice that there is no respect of persons with God, both must be punished, the man and the woman, and punished alike.
But touching the doom Here in my Text, we must First take notice that there is no respect of Persons with God, both must be punished, the man and the woman, and punished alike.
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and thereby seeme to deserue fauour. But this is no Plea at GODS Barre; for children must remember, that they haue an heauenly, as well as an earthly Father,
and thereby seem to deserve favour. But this is no Plea At GOD'S Bar; for children must Remember, that they have an heavenly, as well as an earthly Father,
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For what hath the lawfull wife deserued? Therefore some vnderstand the words by a Synecdoche, and by the women vnderstand either of them that shall be found guiltie,
For what hath the lawful wife deserved? Therefore Some understand the words by a Synecdoche, and by the women understand either of them that shall be found guilty,
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How farre the mother was priuie to this daughters sinne, I know not, but if she were in any sort, she deserueth to be punished no lesse then her child:
How Far the mother was privy to this daughters sin, I know not, but if she were in any sort, she deserves to be punished no less then her child:
And SOLOMON speaking of adulterie, moueth this question, Can a man take fire in his bosome and not be burnt? He that is a fornicator in the body of his flesh (saith the sonne of SYRACH) will not cease till he haue kindled a fire.
And SOLOMON speaking of adultery, moves this question, Can a man take fire in his bosom and not be burned? He that is a fornicator in the body of his Flesh (Says the son of SIRACH) will not cease till he have kindled a fire.
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The Prophet MICAH alludeth hereunto in his first Chapter, and EZEKIEL in his 16. St IOHN in his Reuelations speaking of the Whore of Babylon, prophesieth that she shall perish by fire:
The Prophet MICAH alludeth hereunto in his First Chapter, and EZEKIELEM in his 16. Saint JOHN in his Revelations speaking of the Whore of Babylon, Prophesieth that she shall perish by fire:
remembring that though you scape the corporall fire, there is another fire which you haue cause to feare, which St IVDE telleth vs was figured out in the perpetuall burning of Sodome and Gomorrha, the fire of Hell;
remembering that though you escape the corporal fire, there is Another fire which you have cause to Fear, which Saint JUDE Telleth us was figured out in the perpetual burning of Sodom and Gomorrha, the fire of Hell;
and if they that transgressed MOSES Law perished ciuilly without all mercie, most wofull shall their destruction be that are reserued for that fire which shall deuour the aduersaries; the fire of Hell.
and if they that transgressed MOSES Law perished civilly without all mercy, most woeful shall their destruction be that Are reserved for that fire which shall devour the Adversaries; the fire of Hell.
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But mans teares are too weake a water to wash away either the guilt or staine of sinne, which are the fewell of that fire, you must therefore moreouer vse two other waters, the water of CHRISTS blood to wash away the guilt, and the water of his Spirit, to purge out the corruption of your sinne.
But men tears Are too weak a water to wash away either the guilt or stain of sin, which Are the fuel of that fire, you must Therefore moreover use two other waters, the water of CHRIST blood to wash away the guilt, and the water of his Spirit, to purge out the corruption of your sin.
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Our care then should be to stop their mouthes, but principally we should prouide that there be no wickednesse amongst vs, which is the end of the doome,
Our care then should be to stop their mouths, but principally we should provide that there be no wickedness among us, which is the end of the doom,
No wickednesse: that is impossible in this world, for viuitur non cum perfectis hominibus, they that haue most of the Spirit, haue some-what of the Flesh,
No wickedness: that is impossible in this world, for viuitur non cum perfectis hominibus, they that have most of the Spirit, have somewhat of the Flesh,
We may not looke then for any State wherein there is no wickednesse. The Law therefore requireth onely that there be Nullum scelus, no haynous wickeduesse, no tantum scelus (as the Vulgar speaketh) enormous transgressions, there must be no crying sinnes; the State must haue a vigilant eye vpon such sinnes,
We may not look then for any State wherein there is no wickedness. The Law Therefore requires only that there be Nullum scelus, no heinous wickeduesse, no Tantum scelus (as the vulgar speaks) enormous transgressions, there must be no crying Sins; the State must have a vigilant eye upon such Sins,
Ad paenitentiae remedium confugite, qui praeuenti estis tam graui peccato, Seeing you haue beene ouertaken with so foule a fault, neglect not the remedy which GOD hath left you, heartie and vnfained repentance for your sinne;
Ad paenitentiae remedium confugite, qui praeuenti Ye are tam graui Peccato, Seeing you have been overtaken with so foul a fault, neglect not the remedy which GOD hath left you, hearty and unfeigned Repentance for your sin;
and cast your eyes forwards likewise, and consider what you haue deserued, how great a danger you haue incurred by inioying a short and beastly pleasure:
and cast your eyes forward likewise, and Consider what you have deserved, how great a danger you have incurred by enjoying a short and beastly pleasure:
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Eligamus priùs affectus castigare, quàm propter ipsos castigemur, Let vs plucke out our eyes, cut off our hands, rather then, by retayning them, to be cast into Hell-fire:
Eligamus priùs affectus Castigate, quàm propter ipsos castigemur, Let us pluck out our eyes, Cut off our hands, rather then, by retaining them, to be cast into Hell-fire:
Let this spectacle remember vs often to set before vs the shame of the world, and the horror of a guiltie conscience, which befall enormous sinners in this life.
Let this spectacle Remember us often to Set before us the shame of the world, and the horror of a guilty conscience, which befall enormous Sinners in this life.
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Or rather, NONLATINALPHABET, Let vs begin here our life in chastitie, that we may one day be in the number of those Virgins that follow the Lambe whether soeuer he goeth.
Or rather,, Let us begin Here our life in chastity, that we may one day be in the number of those Virgins that follow the Lamb whither soever he Goes.
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COMMITTED BY ONE MAN WITH HIS WIVES DAVGHTER, BY THE OTHER MAN WITH HIS WIVES SISTER. DEVT. 27. VERSE 22, 23. 22 Cursed is he that lyeth with his sister, the daughter of his father, or the daughter of his mother:
COMMITTED BY ONE MAN WITH HIS WIVES DAUGHTER, BY THE OTHER MAN WITH HIS WIVES SISTER. DEVOUT. 27. VERSE 22, 23. 22 Cursed is he that lies with his sister, the daughter of his father, or the daughter of his mother:
WHEN GOD had deliuered the Children of Israel out of Aegypt, he was pleased to enter into a Couenant with them at Mount Sinai; the manner of it is set downe, Exod. 24. But the Israelites quickly brake with GOD,
WHEN GOD had Delivered the Children of Israel out of Egypt, he was pleased to enter into a Covenant with them At Mount Sinai; the manner of it is Set down, Exod 24. But the Israelites quickly brake with GOD,
Secondly, there was an Altar to be erected, and thereon they were to offer whole burnt offerings and sacrifices of thankes-giuing, which were to be reall acknowledgments that they did wholly deuote themselues to GOD,
Secondly, there was an Altar to be erected, and thereon they were to offer Whole burned offerings and Sacrifices of thanksgiving, which were to be real acknowledgments that they did wholly devote themselves to GOD,
Thirdly, GOD commanded that the twelue Tribes should sort themselues into two diuisions, sixe should stand vpon the descent of Mount Gerezzim, and sixe vpon the descent of Mount Ebal, both diuisions with their faces towards the mid Valley, where the Arke of GOD, the Type of his visible residence amongst the Israelites was borne vp by the Priests.
Thirdly, GOD commanded that the twelue Tribes should sort themselves into two divisions, sixe should stand upon the descent of Mount Gerezzim, and sixe upon the descent of Mount Ebal, both divisions with their faces towards the mid Valley, where the Ark of GOD, the Type of his visible residence among the Israelites was born up by the Priests.
and because a woman may be sister more wayes then one, here is an exegesis, the word is expounded, whether she be daughter of the mans father, or daughter of his mother.
and Because a woman may be sister more ways then one, Here is an exegesis, the word is expounded, whither she be daughter of the men father, or daughter of his mother.
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but that is a sharpe one, they are cursed. But farther obserue concerning this doome, who doth pronounce it, and who doth approue it. They that pronounce it are the Leuites, so we read verse 14, and they are willed to pronounce it with an audible voyce, so audible that all Israel may heare.
but that is a sharp one, they Are cursed. But farther observe Concerning this doom, who does pronounce it, and who does approve it. They that pronounce it Are the Levites, so we read verse 14, and they Are willed to pronounce it with an audible voice, so audible that all Israel may hear.
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They that approue it, are the people, they are required to say, Amen, in token that they all assent to that which they heare, all the people must say, Amen.
They that approve it, Are the people, they Are required to say, Amen, in token that they all assent to that which they hear, all the people must say, Amen.
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Not the collaterall, for my Text speaketh of a sister by consanguinitie, and these Penitents were brother and sister onely by affinitie: not that in the right line, for my Text speaketh of a mans lying with his mother in-Law,
Not the collateral, for my Text speaks of a sister by consanguinity, and these Penitents were brother and sister only by affinity: not that in the right line, for my Text speaks of a men lying with his mother in-Law,
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and therefore are neither of them guiltie of the sinne, neither need feare the doome. To take away this doubt, you must take notice of two rules in Diuinitie.
and Therefore Are neither of them guilty of the sin, neither need Fear the doom. To take away this doubt, you must take notice of two rules in Divinity.
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This being true, you perceiue that it was no lesse vnlawfull for this man to couple with his wiues sister, then with his owne sister, the daughter of his father,
This being true, you perceive that it was no less unlawful for this man to couple with his wives sister, then with his own sister, the daughter of his father,
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for if you compare this Chapter with the 18 of Leuit. you shall find that this verie instance of a man lying with his mother-in-law, which is mentioned here, is omitted there:
for if you compare this Chapter with the 18 of Levites you shall find that this very instance of a man lying with his mother-in-law, which is mentioned Here, is omitted there:
and in the letter of the Law, are there forbidden implicitely, and in the meaning of the Law, where others in the same distance of Consanguinitie or Affinitie are expresly forbidden. As for example;
and in the Letter of the Law, Are there forbidden implicitly, and in the meaning of the Law, where Others in the same distance of Consanguinity or Affinity Are expressly forbidden. As for Exampl;
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because these women are equally distant from him, the one in the first degree of the right line ascending, the other in the first degree of the right line descending:
Because these women Are equally distant from him, the one in the First degree of the right line ascending, the other in the First degree of the right line descending:
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for these women also are equally distant from him, his wiues mother being from his wife (and consequently by the first rule from him) in the first degree of the right line ascending, his wiues daughter in the first degree of the right line descending.
for these women also Are equally distant from him, his wives mother being from his wife (and consequently by the First Rule from him) in the First degree of the right line ascending, his wives daughter in the First degree of the right line descending.
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But your sinne is yet greater, for there are some things prohibita quia mala, therefore forbidden because they are morall euils, either absolutely, or at least in reference to some good,
But your sin is yet greater, for there Are Some things Prohibita quia mala, Therefore forbidden Because they Are moral evils, either absolutely, or At least in Referente to Some good,
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by subordination of persons to preserue good order in all societies. And this Commandement is dispensable when the breach of it serueth to a higher end;
by subordination of Persons to preserve good order in all societies. And this Commandment is dispensable when the breach of it serveth to a higher end;
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First Briberie, by which you haue vnlawfully procured sureties to engage themselues in deepe summes that there was no lawfull impediment of your match.
First Bribery, by which you have unlawfully procured sureties to engage themselves in deep sums that there was no lawful impediment of your match.
The third is Blasphemie, for whereas it is GOD that ioyneth persons in mariage, you would haue had the Minister that representeth GOD to haue ioyned you together flat against GODS command:
The third is Blasphemy, for whereas it is GOD that Joineth Persons in marriage, you would have had the Minister that Representeth GOD to have joined you together flat against GOD'S command:
As for you that haue lyen together, brother and sister, your sinne commeth within the compasse of that euill prohibited, which though it be not absolutely such,
As for you that have lyen together, brother and sister, your sin comes within the compass of that evil prohibited, which though it be not absolutely such,
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Therefore hath God forbidden the coniunction of those that are already by Consanguinitie or Affinitie made neere, that while we are driuen to seeke farther, our charitie might spread it selfe.
Therefore hath God forbidden the conjunction of those that Are already by Consanguinity or Affinity made near, that while we Are driven to seek farther, our charity might spread it self.
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In the second you are enemies to humane societie, in that you care so little for the aduancement of that by which it doth principally subsist, I meane Charitie.
In the second you Are enemies to humane society, in that you care so little for the advancement of that by which it does principally subsist, I mean Charity.
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It is disputed by those that fauour licentiousnesse, and make merchandize of good manners, Whether the prohibitions in Leuiticus be a part of MOSES Iudicials,
It is disputed by those that favour licentiousness, and make merchandise of good manners, Whither the prohibitions in Leviticus be a part of MOSES Judicials,
They cannot deny but the prohibition of some degrees is Iuris naturalis, and therefore forcible to bind others besides the Iewes. But that the prohibition of some other is not so, they thinke;
They cannot deny but the prohibition of Some Degrees is Iuris Naturalis, and Therefore forcible to bind Others beside the Iewes. But that the prohibition of Some other is not so, they think;
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First, because God hath dispensed with the Collaterall degrees, which he could not doe, if they were Iuris naturalis. The ignorance of the distinction which before I gaue you of euill absolutely,
First, Because God hath dispensed with the Collateral Degrees, which he could not do, if they were Iuris Naturalis. The ignorance of the distinction which before I gave you of evil absolutely,
And that all are so, I proue by this reason taken out of the 18 of Leuit. God saith there, that the sinnes for which the Land spued out the Canaanites, amongst others were these, vnlawfull matches:
And that all Are so, I prove by this reason taken out of the 18 of Levites God Says there, that the Sins for which the Land spewed out the Canaanites, among Others were these, unlawful Matches:
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let carnall persons to excuse their vnruly lusts, pretend that many of these prohibited matches, are restrained only by MOSES his Iudiciall Law, and are free for Christians:
let carnal Persons to excuse their unruly Lustiest, pretend that many of these prohibited Matches, Are restrained only by MOSES his Judicial Law, and Are free for Christians:
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yet all the authorities and seeming reasons wherewith they labour to maintaine this their conceit, will not be able to counteruaile the reasons alleaged.
yet all the authorities and seeming Reasons wherewith they labour to maintain this their conceit, will not be able to countervail the Reasons alleged.
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if not from sinne, then not from the doome thereof, which in my Text is a Curse, Cursed be he that lyeth with &c. Cursed be he that lyeth, here I must shew you Gods method.
if not from sin, then not from the doom thereof, which in my Text is a Curse, Cursed be he that lies with etc. Cursed be he that lies, Here I must show you God's method.
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First, he doth onely forbid these sinnes, Leuit. 18. then because he knew that few are so well disposed as to abstaine from that which is forbidden them,
First, he does only forbid these Sins, Levites 18. then Because he knew that few Are so well disposed as to abstain from that which is forbidden them,
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curse him in his person, curse him in his posteritie, in his cattell, in his corne, abroad, at home, &c. And indeed, there is nothing whereunto a man can put his hand wherein God may not,
curse him in his person, curse him in his posterity, in his cattle, in his corn, abroad, At home, etc. And indeed, there is nothing whereunto a man can put his hand wherein God may not,
Were there no more euill to be expected then this, you that are the Penitents should thinke your case bad in that your Conscience can prognosticate you no good successe all the dayes of your life, no not in your worldly affaires,
Were there no more evil to be expected then this, you that Are the Penitents should think your case bad in that your Conscience can prognosticate you no good success all the days of your life, no not in your worldly affairs,
Goe ye cursed into euerlasting fire, prowded for the Diuel, and his Angels. And indeed, the Diuel is the first person vpon whom God pronounced a curse:
Go you cursed into everlasting fire, prouded for the devil, and his Angels. And indeed, the devil is the First person upon whom God pronounced a curse:
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And we see in the Reuelations how Angels and Saints congratulate the torments inflicted vpon them by Gods Iustice. I say nothing all this while of their losse of the light, libertie, comfort, companie of Angels,
And we see in the Revelations how Angels and Saints congratulate the torments inflicted upon them by God's Justice I say nothing all this while of their loss of the Light, liberty, Comfort, company of Angels,
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When you hear• this you that are the Penitents, you may conceiue what terrible words are these which DAVID speaketh, Cursed are all those which erre from thy Commandements:
When you hear• this you that Are the Penitents, you may conceive what terrible words Are these which DAVID speaks, Cursed Are all those which err from thy commandments:
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euen that remedy which he hath prouided for vs. And what is that? By Faith to lay hold vpon CHRIST, who to keepe off the curse from vs, was pleased himselfe to become a curse? You that are the Penitents shall doe well to make your benefit of this day of grace,
even that remedy which he hath provided for us And what is that? By Faith to lay hold upon CHRIST, who to keep off the curse from us, was pleased himself to become a curse? You that Are the Penitents shall do well to make your benefit of this day of grace,
If repentance preuent not, GOD will reward euerie man according as he deserues, anguish, tribulation, and wrath shall be vpon euerie one that doth ill, which CHRIST setteth forth in a liuely embleme when he cursed the Fig. tree in the Gospel.
If Repentance prevent not, GOD will reward every man according as he deserves, anguish, tribulation, and wrath shall be upon every one that does ill, which CHRIST sets forth in a lively emblem when he cursed the Fig. tree in the Gospel.
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Remember also that GODS curse is an vnresistable curse, you may learne that of BALAAM, he assured BALAK that none can alter it when it is gone out of GODS mouth;
remember also that GOD'S curse is an unresistable curse, you may Learn that of BALAAM, he assured BALAK that none can altar it when it is gone out of GOD'S Mouth;
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St IAMES wisheth them to consider how much wo•se they are then senselesse Creatures, because out of the same Fountaine there commeth not sweet water and bitter also.
Saint JAMES wishes them to Consider how much wo•se they Are then senseless Creatures, Because out of the same Fountain there comes not sweet water and bitter also.
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for these two causes are maledictions added to the transgressions of the Law. First, that we might acknowledge that it belongeth to GODS Iustice to see sinne punished.
for these two Causes Are maledictions added to the transgressions of the Law. First, that we might acknowledge that it belongeth to GOD'S justice to see sin punished.
Hauing shewed you what the curse is that belongeth to your sinne, you must now see by whom it must be pronounced; and at the 14 verse we find that it was to be pronounced by the Leuites. And indeed, the act being not Politike but Ecclesiasticall as you may gather out of that which I haue obserued before, the person must be suitable.
Having showed you what the curse is that belongeth to your sin, you must now see by whom it must be pronounced; and At the 14 verse we find that it was to be pronounced by the Levites. And indeed, the act being not Politic but Ecclesiastical as you may gather out of that which I have observed before, the person must be suitable.
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and not the ordinarie Leuite: For vnto the Priest belonged the office of blessing and cursing in the Name of the Lord, it is not for euerie one to intermeddle with that worke.
and not the ordinary Levite: For unto the Priest belonged the office of blessing and cursing in the Name of the Lord, it is not for every one to intermeddle with that work.
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But the Priest onely hath it ordinarily by the power of his Orders, as by the termes of blessing cursing, planting, building, rooting vp, destroying, it is exprest in the Old Testament:
But the Priest only hath it ordinarily by the power of his Order, as by the terms of blessing cursing, planting, building, rooting up, destroying, it is expressed in the Old Testament:
when he doth exercise this Iurisdiction, and the people should feare it, because he doth it in the Name of the Lord, no lesse assured that GOD will confirme it,
when he does exercise this Jurisdiction, and the people should Fear it, Because he does it in the Name of the Lord, no less assured that GOD will confirm it,
but sinne sorceth vs to subordinate the curse to the blessing, that by the terrors of the curse we may remoue from you the impediments of the blessing. And happy shall you be if you make such a vse of it.
but sin sorceth us to subordinate the curse to the blessing, that by the terrors of the curse we may remove from you the impediments of the blessing. And happy shall you be if you make such a use of it.
and if we doe not worke powerfully into your Consciences the terror of this curse, we should bring a curse vpon our selues, for cursed is he that doeth the worke of the Lord negligently.
and if we do not work powerfully into your Consciences the terror of this curse, we should bring a curse upon our selves, for cursed is he that doth the work of the Lord negligently.
It is true that sixe of the Tribes stood vpon Mount Gerizzim to blesse, and sixe vpon Mount Ebal to curse. Whereupon it is wittily obserued by the Ancients, that the sixe Tribes that blessed were the children of IACOBS wiues,
It is true that sixe of the Tribes stood upon Mount Gerizzim to bless, and sixe upon Mount Ebal to curse. Whereupon it is wittily observed by the Ancients, that the sixe Tribes that blessed were the children of IACOBS wives,
We read that when the Israelites were returned from the Babylonian captiuitie, and fell to inordinatenesse in their marriages, that NEHEMIAH did not onely make them put away their wiues,
We read that when the Israelites were returned from the Babylonian captivity, and fell to inordinateness in their marriages, that NEHEMIAH did not only make them put away their wives,
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In the storie of ASA, we read the verie like practise, when that King had reformed Idolatry, he by oath made the people bind themselues to GOD, not to returne vnto it againe.
In the story of ASA, we read the very like practice, when that King had reformed Idolatry, he by oath made the people bind themselves to GOD, not to return unto it again.
and thy thigh to rot, the woman was to answer, Amen, Amen. Now if God in a personall tryall thought it sit to make the woman lay a curse vpon her owne Soule,
and thy thigh to rot, the woman was to answer, Amen, Amen. Now if God in a personal trial Thought it fit to make the woman lay a curse upon her own Soul,
God knoweth that there are such remainders of good principles in our Conscience, if we be but naturall men (how much more if we be Christians?) that we can discerne sinne,
God Knoweth that there Are such remainders of good principles in our Conscience, if we be but natural men (how much more if we be Christians?) that we can discern sin,
neither might wo complaine of his seueritie, if he punish vs as we deserue, seeing with our owne mouthes we haue pronounced, without all exception of our selues or others, this iudgement on our sinne.
neither might woe complain of his severity, if he Punish us as we deserve, seeing with our own mouths we have pronounced, without all exception of our selves or Others, this judgement on our sin.
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yet are they both verie haynous, and the curse is verie grieuous that either of them deserues. J pray God that by that which we haue heard, we may all be perswaded to keepe our vessels in honor,
yet Are they both very heinous, and the curse is very grievous that either of them deserves. J pray God that by that which we have herd, we may all be persuaded to keep our vessels in honour,
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he may be reconciled vnto you, and you may haue peace with him for euer. To this Prayer made for our selues, made for these Penitents, let vs all Penitents, and Spectators;
he may be reconciled unto you, and you may have peace with him for ever. To this Prayer made for our selves, made for these Penitents, let us all Penitents, and Spectators;
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But this beast-like disposition of his hath transsormed into it selfe no vertue so much as that of chastitie. Read Leuit. 18. see there how brutish it is become, there is nothing there forbidden which was not practised by men,
But this beastlike disposition of his hath transsormed into it self no virtue so much as that of chastity. Read Levites 18. see there how brutish it is become, there is nothing there forbidden which was not practised by men,
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in such a case, in so base a disposition, what is the remedy? What is the best way to bring man to himselfe again? That he may recouer that honor whereof he hath depriued himselfe? Surely there is no better way then to set before him his originall,
in such a case, in so base a disposition, what is the remedy? What is the best Way to bring man to himself again? That he may recover that honour whereof he hath deprived himself? Surely there is no better Way then to Set before him his original,
The matter sets before vs a Worke and a Workmaster. The worke is the making of one; the Workmaster was he: both clauses are darke, because the words are short.
The matter sets before us a Work and a Workmaster. The work is the making of one; the Workmaster was he: both clauses Are dark, Because the words Are short.
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To cleere them, we must supply out of Genesis, and there we find that this one was one Adam, and the he that made him was the Lord God; GOD made one; out of one male, he made one female by creation;
To clear them, we must supply out of Genesis, and there we find that this one was one Adam, and the he that made him was the Lord God; GOD made one; out of one male, he made one female by creation;
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The manner of the Prophets arguing the Text is powerfull, that which in Genesis is a plaine narration, is here turned into a question; and in such questions the Holy Ghost doth report himselfe vnto the Consciences of those that heare,
The manner of the prophets arguing the Text is powerful, that which in Genesis is a plain narration, is Here turned into a question; and in such questions the Holy Ghost does report himself unto the Consciences of those that hear,
GOD made but one, was it because he could make no more? or because he would make no more? Certainly not because he could not, for he had aboundance of Spirit:
GOD made but one, was it Because he could make no more? or Because he would make no more? Certainly not Because he could not, for he had abundance of Spirit:
then it was because he would not. And indeed all GODS workes ad extra, as the Schooles call them, the workes of Creation, Prouidence, Redemption, are all arbitrarie, they come from his Will:
then it was Because he would not. And indeed all GOD'S works and extra, as the Schools call them, the works of Creation, Providence, Redemption, Are all arbitrary, they come from his Will:
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Therefore the Prophet goeth on in his arguing, wherefore one? What is the reason of this Will of GOD? And he answereth by the direction of GODS Spirit, that it was expedient it should be so; two wayes expedient.
Therefore the Prophet Goes on in his arguing, Wherefore one? What is the reason of this Will of GOD? And he Answers by the direction of GOD'S Spirit, that it was expedient it should be so; two ways expedient.
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for, though GOD would haue men multiply, yet would he not haue them multiply otherwise then beseemed the children of GOD, he sought a holy seed. For these ends was GOD pleased thus to order his workes;
for, though GOD would have men multiply, yet would he not have them multiply otherwise then beseemed the children of GOD, he sought a holy seed. For these ends was GOD pleased thus to order his works;
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our CHVRCH hath made a choyce, and that choyce agrees well with the Originall: we will rest contented with that, and according to it frame our obseruations.
our CHURCH hath made a choice, and that choice agrees well with the Original: we will rest contented with that, and according to it frame our observations.
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but exprest Gen 1. whence I supplyed the name of ADAM, and the name of GOD, whereof the first is the Worke, and the second the Workmaster; so that then the words will sound thus, God made one Adam. Let vs take these parts asunder.
but expressed Gen 1. whence I supplied the name of ADAM, and the name of GOD, whereof the First is the Work, and the second the Workmaster; so that then the words will found thus, God made one Adam. Let us take these parts asunder.
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so by a second work they were made yet more one, that is, by marriage, for that maketh two one flesh; two (I say) the Septuagint adde that word vnto MOSES his Text,
so by a second work they were made yet more one, that is, by marriage, for that makes two one Flesh; two (I say) the septuagint add that word unto MOSES his Text,
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and CHRIST approues it in the Gospel, St PAVL therein followeth CHRIST, and the words of marriage are, the man shall cleaue to his wife, therefore doth the Apostle call the wife NONLATINALPHABET, the husband NONLATINALPHABET, 1 Cor. 7. Lesse then one there could not be,
and CHRIST approves it in the Gospel, Saint PAUL therein follows CHRIST, and the words of marriage Are, the man shall cleave to his wife, Therefore does the Apostle call the wife, the husband, 1 Cor. 7. Less then one there could not be,
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for though in other things the man is superiour to the woman, the husband to his wife, because (as the Apostle teacheth) she is of him, and for him, and therefore is called NONLATINALPHABET;
for though in other things the man is superior to the woman, the husband to his wife, Because (as the Apostle Teaches) she is of him, and for him, and Therefore is called;
So likewise their coniugall affections should be coequall, they should embrace each the other with entire and vndeuided loue, no reseruation of that kind may be endured by the bond of wedlocke on either side, the mans, or the womans.
So likewise their conjugal affections should be coequal, they should embrace each the other with entire and undivided love, no reservation of that kind may be endured by the bound of wedlock on either side, the men, or the woman's.
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and indeed so the Iewes vnderstand this Text, as if it were an allegation of the Fathers to proue Polygamie, and read it thus, An non vnus fecit? Did not our father Abraham take many wiues? And yet he had aboundance of Spirit, i. aboundance of the spirit and grace of GOD, he know what he did, and he did nothing amisse;
and indeed so the Iewes understand this Text, as if it were an allegation of the Father's to prove Polygamy, and read it thus, an non vnus fecit? Did not our father Abraham take many wives? And yet he had abundance of Spirit, i. abundance of the Spirit and grace of GOD, he know what he did, and he did nothing amiss;
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Why should not we imitate him? But supposing that reading, to this obiection in the next words the Prophet shapes an answer, he sought an holy seed, that is (as the Fathers say) non fecit propter libidinem, sed propter orbitatem, he did it not to satissie his lust,
Why should not we imitate him? But supposing that reading, to this objection in the next words the Prophet shapes an answer, he sought an holy seed, that is (as the Father's say) non fecit propter libidinem, sed propter orbitatem, he did it not to satissie his lust,
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but their fact can be no good president, because expresly forbidden by a speciall Law, Deut. 17. Some excuse them by a dispensation, as likewise the Patriarkes;
but their fact can be no good president, Because expressly forbidden by a special Law, Deuteronomy 17. some excuse them by a Dispensation, as likewise the Patriarchs;
but being vrged to shew it, they are saine to supply the silence of the Bible with a conceipt that the first that swarued from the Law had his warrant by inspiration;
but being urged to show it, they Are sane to supply the silence of the bible with a conceit that the First that swerved from the Law had his warrant by inspiration;
but a permission is a forbearance of mercie which doth not proceed against sinne according to the rigour of the Law, either to checke or to correct it.
but a permission is a forbearance of mercy which does not proceed against sin according to the rigour of the Law, either to check or to correct it.
otherwise they will iustifie Incest in the right line, which DAVID so abhorred, that he would neuer keep companie with those Concubines which ABSALON had abused:
otherwise they will justify Incest in the right line, which DAVID so abhorred, that he would never keep company with those Concubines which ABSALOM had abused:
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much lesse would he admit into his bosome any woman which his father-in-law had knowne. Vnto this principall onenesse, we must adde the accessorie, of honor and concord.
much less would he admit into his bosom any woman which his father-in-law had known. Unto this principal oneness, we must add the accessory, of honour and concord.
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But this kind of Polygamie was neuer forbidden by any Law; it is not onely allowed, Rom. 7. but commanded also, 1 Tim. 5.14. The Councell of Nice hath made a Canon in defence of it, and the Fathers iustifie it.
But this kind of Polygamy was never forbidden by any Law; it is not only allowed, Rom. 7. but commanded also, 1 Tim. 5.14. The Council of Nicaenae hath made a Canon in defence of it, and the Father's justify it.
and by the Fathers, as they haue occasion to speake either of the institution of marriage deliuered in Genesis, or the interpretation of our Sauiour CHRIST in St MATHEW, which Polygamie had its originall from LAMECH one of CAINES posteritie.
and by the Father's, as they have occasion to speak either of the Institution of marriage Delivered in Genesis, or the Interpretation of our Saviour CHRIST in Saint MATTHEW, which Polygamy had its original from LAMECH one of CAINES posterity.
As you haue offended against the onenesse the Worke, so haue you against the Workemaster; he is the second part that I pointed out in the Text of the Law:
As you have offended against the oneness the Work, so have you against the Workmaster; he is the second part that I pointed out in the Text of the Law:
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looke vpon the storie in Genesis, there you shall find that ADAM non arripuit Euam, sed expectauit Deum adducentem, he did not carue for himselfe, but stayed for GODS consent,
look upon the story in Genesis, there you shall find that ADAM non arripuit Euam, sed expectauit God adducentem, he did not carve for himself, but stayed for GOD'S consent,
Whence you the Penitent may make a farther discouerie of your sinne, you haue offended against the onenesse in marriage, not onely that which God hath commanded,
Whence you the Penitent may make a farther discovery of your sin, you have offended against the oneness in marriage, not only that which God hath commanded,
and the Familists worke of darkenesse? Surely, though he that is ioyned to a Harlot (as the Apostle speaketh) be one flesh, yet that onenesse is not of Gods making;
and the Familists work of darkness? Surely, though he that is joined to a Harlot (as the Apostle speaks) be one Flesh, yet that oneness is not of God's making;
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the Catechisticall points should be euerie bodyes study, and they should be ready with vs vpon all occasions to resolue our Consciences, they are the best guid of our Iudgements when we come to try the conclusions, that learned men deduce from them;
the Catechistical points should be every bodies study, and they should be ready with us upon all occasions to resolve our Consciences, they Are the best guide of our Judgments when we come to try the conclusions, that learned men deduce from them;
yea, & if we hold them, we need not be perplexed in conscience, if we haue not skill enough to iudge of the controuersies that doe arise concerning those conclusions.
yea, & if we hold them, we need not be perplexed in conscience, if we have not skill enough to judge of the controversies that do arise Concerning those conclusions.
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It is true that CHRIST biddeth vs search the Scripture, and St PAVL willeth vs to let the Word of God dwell richly in vs, and those that are of full age should, by reason of vse, haue their senses exercised to discerne good and euill.
It is true that CHRIST bids us search the Scripture, and Saint PAUL wills us to let the Word of God dwell richly in us, and those that Are of full age should, by reason of use, have their Senses exercised to discern good and evil.
This I would haue them take notice of, who neither themselues know their Catechisme, nor take care that their children and seruants (according to the Law) be bred vp therein;
This I would have them take notice of, who neither themselves know their Catechism, nor take care that their children and Servants (according to the Law) be bred up therein;
God made but one, was it because he could make no more? or because he would not? It was not because he could not, for he had aboundance of spirit, or (as some read) Excellencie; ioyne them together and the sense will be full, anoundance of excellent Spirit. The words may point out either Gods power, or his store; and signifie, that neither his power was enfeebled by the creation of one, nor his store exhausted.
God made but one, was it Because he could make no more? or Because he would not? It was not Because he could not, for he had abundance of Spirit, or (as Some read) Excellency; join them together and the sense will be full, anoundance of excellent Spirit. The words may point out either God's power, or his store; and signify, that neither his power was enfeebled by the creation of one, nor his store exhausted.
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And indeed touching his power, how should that be enfeebled which is infinite? Sine numero, sine mensura (as St BERNARD speaketh) it is not restrayned with any bounds;
And indeed touching his power, how should that be enfeebled which is infinite? Sine numero, sine Mensura (as Saint BERNARD speaks) it is not restrained with any bounds;
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Neither is the abundance of his excellent store any whit lesse, consider but the infinite number of Angels which he made before he made man, DANIEL saith that thousand thousands ministred vnto him, Dan. 7. Ps. 68. and ten thousand times ten thousands stood before him;
Neither is the abundance of his excellent store any whit less, Consider but the infinite number of Angels which he made before he made man, DANIEL Says that thousand thousands ministered unto him, Dan. 7. Ps. 68. and ten thousand times ten thousands stood before him;
Or looke to that which was done after he made that one, looke how many millions of men there haue beene since he created that one, so many Spirits hath he created,
Or look to that which was done After he made that one, look how many millions of men there have been since he created that one, so many Spirits hath he created,
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that whereas man consisteth of a body and a soule, there could be no question but God had stuffe enough to make more bodyes, all the doubt was of the soule; therefore the Prophet toucheth at that,
that whereas man Consisteth of a body and a soul, there could be no question but God had stuff enough to make more bodies, all the doubt was of the soul; Therefore the Prophet touches At that,
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we must not vnderualue this precious guift of God, nor let any vnruly lusts tell the world that the Soule that dwelleth in vs is not much better conditioned then that of a Beast.
we must not undervalue this precious gift of God, nor let any unruly Lustiest tell the world that the Soul that dwells in us is not much better conditioned then that of a Beast.
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It is cleare then that God did not make but one because he could make no more, whereupon it will follow, that the reason why he made but one, was, because he would not:
It is clear then that God did not make but one Because he could make no more, whereupon it will follow, that the reason why he made but one, was, Because he would not:
But yet this we must hold, that in all outward workes GODS Will is guided by his Wisdome, and he doth all things according to the counsell of his Will, as the Apostle speaketh.
But yet this we must hold, that in all outward works GOD'S Will is guided by his Wisdom, and he does all things according to the counsel of his Will, as the Apostle speaks.
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for felix qui potuit rerum cognoscere causas, farther our vnderstanding cannot goe, and when it commeth so farre (if euer) it will be quiet, and obey readily.
for felix qui Potuit rerum cognoscere causas, farther our understanding cannot go, and when it comes so Far (if ever) it will be quiet, and obey readily.
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First, He sought seed; and is that hindred by many wiues? A man would thinke it is farthered rather; (for the more wiues a man hath, the more children may he haue.) A man would thinke so; but it is not so:
First, He sought seed; and is that hindered by many wives? A man would think it is farthered rather; (for the more wives a man hath, the more children may he have.) A man would think so; but it is not so:
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Therefore that Gods blessing, which in the Creation he gaue to man, saying, Multiply and increase, might be poured out vpon man in full measure, he made but one. As he said a seed:
Therefore that God's blessing, which in the Creation he gave to man, saying, Multiply and increase, might be poured out upon man in full measure, he made but one. As he said a seed:
The seed of ENOS that continued in the Couenant, and had the seed of God (as St IOHN speaketh) abiding in them, were called the sonnes of God; and they were to continue on a posteritie like vnto themselues, partakers of the same Grace, heires of the same Promises;
The seed of ENOS that continued in the Covenant, and had the seed of God (as Saint JOHN speaks) abiding in them, were called the Sons of God; and they were to continue on a posterity like unto themselves, partakers of the same Grace, Heirs of the same Promises;
so these sonnes of GOD coupled themselues with the daughters of men, and of them were borne Giants, such Mongrels, such Monsters as lost the seed of GOD,
so these Sons of GOD coupled themselves with the daughters of men, and of them were born Giants, such Mongrels, such Monsters as lost the seed of GOD,
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GOD reuiued his seed a third time by NOAR in SEM, and of SEMS posteritie, chose ABRAHAM, whose posteritie he made a Kingdome of Priests, a holy Nation, and forbad them to profaine the holy off-spring of the Lord in mingling themselues with the cursed off-spring of CHAM, to continue their prerogatiue.
GOD revived his seed a third time by NOAR in SEM, and of SEMS posterity, chosen ABRAHAM, whose posterity he made a Kingdom of Priests, a holy nation, and forbade them to profaine the holy offspring of the Lord in mingling themselves with the cursed offspring of CHAM, to continue their prerogative.
The storie of EZRA and NEHEMIAH shew how the Iewes transgrest this Commandement, and how much those good men were offended therewith, and prest the reformation thereof;
The story of EZRA and NEHEMIAH show how the Iewes transgressed this Commandment, and how much those good men were offended therewith, and pressed the Reformation thereof;
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but it is of our seed lawfully begotten, therefore in the Law he commandeth, that a bastard shall not come into the Congregation of Israel vnto the third generation.
but it is of our seed lawfully begotten, Therefore in the Law he commands, that a bastard shall not come into the Congregation of Israel unto the third generation.
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for which of vs if he haue Land entailed, entailes it otherwise then vpon heires lawfully begotten? If we thinke Bastards vnworthy to inherite our Lands here on Earth, shall GOD thinke them worthy to be heires of the Kingdome of Heauen? I will not condemne all Bastards to Hell, I know IEPHTA found fauour with GOD,
for which of us if he have Land entailed, entails it otherwise then upon Heirs lawfully begotten? If we think Bastards unworthy to inherit our Lands Here on Earth, shall GOD think them worthy to be Heirs of the Kingdom of Heaven? I will not condemn all Bastards to Hell, I know JEPHTHA found favour with GOD,
therefore is temperance properly called NONLATINALPHABET, a keeping of a man in his right wits, because so long as a man hath his wits about him, he is master of his lusts;
Therefore is temperance properly called, a keeping of a man in his right wits, Because so long as a man hath his wits about him, he is master of his Lustiest;
so it was Gods pleasure that those actions which are Elicitae, or come naturally from the sensuall faculties, should also be imperatae, ordered and limited by the rationall:
so it was God's pleasure that those actions which Are Elicitae, or come naturally from the sensual faculties, should also be Imperatae, ordered and limited by the rational:
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But the Spirit doth not onely note the reasonable soule, but in an argument concerning the CHVRCH, it meaneth that Soule as it is regenerated by Grace;
But the Spirit does not only note the reasonable soul, but in an argument Concerning the CHURCH, it means that Soul as it is regenerated by Grace;
and not onely the best wit of man which is corrupt (as appeares in the vnchast chastitie of the Heathen) but the sanctifying Grace of God must set bounds to our lusts, which will suffer them to passe no farther then they are allowed by Gods Law.
and not only the best wit of man which is corrupt (as appears in the unchaste chastity of the Heathen) but the sanctifying Grace of God must Set bounds to our Lustiest, which will suffer them to pass no farther then they Are allowed by God's Law.
we must take heed therefore that our reason be not betwitched by them; they will cunningly euchant vs, and transforme vs into beasts before we are aware:
we must take heed Therefore that our reason be not betwitched by them; they will cunningly euchant us, and transform us into beasts before we Are aware:
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Adspicis vt veniant ad candida tect a columbae, the doue-like spirit delighteth to dwell in doue-like persons, himselfe being chast, in those that are chast.
Adspicis vt veniant ad candida tect a columbae, the dovelike Spirit delights to dwell in dovelike Persons, himself being chaste, in those that Are chaste.
A wife a little before my Text is called a mans companion, and the wife of his couenant; Now you know that fraud in fellowship is abominable, especially if that fellowship be established by couenant, as wedsocke is;
A wife a little before my Text is called a men Companion, and the wife of his Covenant; Now you know that fraud in fellowship is abominable, especially if that fellowship be established by Covenant, as wedsocke is;
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for therein there is a double couenant, pactum hominis, and pactum Dei, the persons contracting doe plight their faith each to other, that is pactum hominis: Then God he commeth in as a partie to knit the knot,
for therein there is a double Covenant, Pact hominis, and Pact Dei, the Persons contracting doe plighted their faith each to other, that is Pact hominis: Then God he comes in as a party to knit the knot,
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diuorce may goe so farre as to part their companie for a time, but it dissolues not the bond of Matrimonie, no though both sides be willing to haue it dissolued;
divorce may go so Far as to part their company for a time, but it dissolves not the bound of Matrimony, no though both sides be willing to have it dissolved;
and diuorce was granted onely for the hardnesse of the Iewes hearts: therefore they that are diuorced must be reconciled againe, or remaine vnmarried to any other.
and divorce was granted only for the hardness of the Iewes hearts: Therefore they that Are divorced must be reconciled again, or remain unmarried to any other.
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And if it be Adulterie vpon diuorce to marrie againe, how much more is it Adulterie to marrie without a diuorce? And this is your case which are the Penitent.
And if it be Adultery upon divorce to marry again, how much more is it Adultery to marry without a divorce? And this is your case which Are the Penitent.
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faire pretences, and they doe you this good, that they keepe off from you the stroake of seuerer Iustice. But though they diminish your fault, they doe not altogether excuse it, the death of your wife was not hastily to be belieued, you should haue legally proued it,
fair pretences, and they do you this good, that they keep off from you the stroke of severer Justice But though they diminish your fault, they do not altogether excuse it, the death of your wife was not hastily to be believed, you should have legally proved it,
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in this life MOSES Law did cut off Adulterers by death, and if the Adulterer be a Polygamist, our Law also (excepting in some cases) inflicteth death vpon him:
in this life MOSES Law did Cut off Adulterers by death, and if the Adulterer be a Polygamist, our Law also (excepting in Some cases) inflicteth death upon him:
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It is thought that the Iewes returning from Captiuitie, brought with them their wiues, poore in state, worne and withered in their bodyes with carking and caring:
It is Thought that the Iewes returning from Captivity, brought with them their wives, poor in state, worn and withered in their bodies with carking and caring:
And why wilt thou my sonne, be rauisht with a strange woman, and embrace the bosome of a stranger? For the wayes of man are before the eyes of the Lord,
And why wilt thou my son, be ravished with a strange woman, and embrace the bosom of a stranger? For the ways of man Are before the eyes of the Lord,
So shall God blesse vs, and our posteritie here on Earth, and after this life, we shall be reckoned in the number of those Virgines, which follow the Lambe wheresoeuer he goeth. Amen.
So shall God bless us, and our posterity Here on Earth, and After this life, we shall be reckoned in the number of those Virgins, which follow the Lamb wheresoever he Goes. Amen.
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A SERMON PREACHED AT St CVTBERTS IN WELLES WHEN CERTAINE PERSONS DID PENANCE FOR BEING AT CONVENTICLES WHERE A WOMAN PREACHED. 1 TIMOTH. 2. VERSE 11, &c. 11 Let the woman learne in silence with all subiection.
A SERMON PREACHED AT Saint CVTBERTS IN WELLES WHEN CERTAIN PERSONS DID PENANCE FOR BEING AT CONVENTICLES WHERE A WOMAN PREACHED. 1 TIMOTHY. 2. VERSE 11, etc. 11 Let the woman Learn in silence with all subjection.
therein St PAVL doth instruct TIMOTHIE Bishop of Ephesus, how he should guid his censures in regard as well of the discipline, as the doctrine of the CHVRCH.
therein Saint PAUL does instruct TIMOTHY Bishop of Ephesus, how he should guide his censures in regard as well of the discipline, as the Doctrine of the CHURCH.
whether in cloathes men grow more womannish, or women more mannish) but here St PAVL tels women, that if they will be gaye and fine indeed, they must attire themselues according to that fashion whereinto God at first put them, not according to that which sinne hath forced vpon them;
whither in clothes men grow more womanish, or women more mannish) but Here Saint PAUL tells women, that if they will be gay and fine indeed, they must attire themselves according to that fashion whereinto God At First put them, not according to that which sin hath forced upon them;
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To this St PAVL adds a second which corrects their aduancing themselues aboue their sexe, and it is contained in those words which now I haue read vnto you.
To this Saint PAUL adds a second which corrects their advancing themselves above their sex, and it is contained in those words which now I have read unto you.
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those are two, filence, and obedience; silence, they must vse their eares, and not their tongues about sacred things, they must be more forward to heare then to speake, they must learne with silence;
those Are two, filence, and Obedience; silence, they must use their ears, and not their tongues about sacred things, they must be more forward to hear then to speak, they must Learn with silence;
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And vnto their silence they must adde obedience, they must not giue but take instructions, and put in practise what they are taught, they must learne with all subiection. This is the Rule.
And unto their silence they must add Obedience, they must not give but take instructions, and put in practice what they Are taught, they must Learn with all subjection. This is the Rule.
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so much is intimated in the word NONLATINALPHABET, whence comes NONLATINALPHABET, which signifieth a Steward, so that we cannot dis-belieue him, but we question CHRISTS truth.
so much is intimated in the word, whence comes, which signifies a Steward, so that we cannot disbelieve him, but we question CHRIST truth.
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But as God doth all things not onely according to his Will, but the Counsell of his Will: euen so his words are Decrees not onely of his Will, but also of his Counsell; they haue a reason,
But as God does all things not only according to his Will, but the Counsel of his Will: even so his words Are Decrees not only of his Will, but also of his Counsel; they have a reason,
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From the Creation thus doth the Apostle argue, woman must be subiect vnto man, for Adam was first framed and then Eue, the precedencie in being giues a prerogatiue of commanding.
From the Creation thus does the Apostle argue, woman must be Subject unto man, for Adam was First framed and then Eue, the precedency in being gives a prerogative of commanding.
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Hereupon the Apostle concludes, that because woman hath giuen so wofull a proofe of her vntowardlynesse in teaching of man, she must forbeare for euer to meddle with that function,
Hereupon the Apostle concludes, that Because woman hath given so woeful a proof of her vntowardlynesse in teaching of man, she must forbear for ever to meddle with that function,
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The name of man and woman, which in the Originall are NONLATINALPHABET, and NONLATINALPHABET, haue a double signification, they are vnderstood ratione either Sexus, or Coniugij, they note in generall male and female,
The name of man and woman, which in the Original Are, and, have a double signification, they Are understood ratione either Sex, or Coniugij, they note in general male and female,
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betweene it and an House, wherein there is a Master and his Family; finally, betweene it and our naturall Body, wherein there are directing and obeying parts.
between it and an House, wherein there is a Master and his Family; finally, between it and our natural Body, wherein there Are directing and obeying parts.
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and must not be ignorant of the Articles thereof, especially seeing GOD hath vouchsafed them to be spirituall both Kings and Priests) yet the administration of sacred things is the peculiar of men.
and must not be ignorant of the Articles thereof, especially seeing GOD hath vouchsafed them to be spiritual both Kings and Priests) yet the administration of sacred things is the peculiar of men.
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after the deliuerance out of the Aegyptian captiuitie, GOD, in steed of the first-borne, chose the Tribe of Leuie vnto this seruice, to be performed onely by the males thereof;
After the deliverance out of the Egyptian captivity, GOD, in steed of the firstborn, chosen the Tribe of Levy unto this service, to be performed only by the males thereof;
It is true that GOD extraordinarily in both Testaments raysed vp Prophetesses, according to that of Ioel cap. 2. and while the Foundation of the CHVRCH was laying, by women he enformed men of his Truth;
It is true that GOD extraordinarily in both Testaments raised up Prophetesses, according to that of Joel cap. 2. and while the Foundation of the CHURCH was laying, by women he informed men of his Truth;
but his Edict is censured for ridiculous, and whether within the CHVRCH, or without the CHVRCH, the calling of women to this sacred function hath beene deemed a prophanation of holy orders, The Councell of Carthage hath a short,
but his Edict is censured for ridiculous, and whither within the CHURCH, or without the CHURCH, the calling of women to this sacred function hath been deemed a profanation of holy order, The Council of Carthage hath a short,
It is not to be hoped that any woman will euer be of so vnspotted a life as was the Virgine Marie, nor so well acquainted with the mysteries of the Kingdome of Heauen,
It is not to be hoped that any woman will ever be of so unspotted a life as was the Virgae marry, nor so well acquainted with the Mysteres of the Kingdom of Heaven,
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yet shall you not find in all the life of CHRIST, or after his death during the time which she liued with the Apostles, that she intermedled with any part of pastorall function.
yet shall you not find in all the life of CHRIST, or After his death during the time which she lived with the Apostles, that she intermedled with any part of pastoral function.
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Whereupon St Bernard was bold to put off an imposture of a Priest that made the Virgines Image to speake vnto him when he entred into a CHVRCH to performe his deuotion, with this wittie answer, Your Ladiship hath forgotten that St PAVL forbids women to speake in the Church.
Whereupon Saint Bernard was bold to put off an imposture of a Priest that made the Virgins Image to speak unto him when he entered into a CHURCH to perform his devotion, with this witty answer, Your Ladyship hath forgotten that Saint PAUL forbids women to speak in the Church.
in which chapter also they may find some libertie that they haue to teach, for there Bathsh•ba is brought in teaching and instructing her sonne Solomon; and it may be gathered out of the second Epistle to Timothie, that Timothy was bred vp in Religion by his mother Eunice, and grand-mother Lois, it being out of all question that women are so farre allowed to teach,
in which chapter also they may find Some liberty that they have to teach, for there Bathsh•ba is brought in teaching and instructing her son Solomon; and it may be gathered out of the second Epistle to Timothy, that Timothy was bred up in Religion by his mother Eunice, and grandmother Lois, it being out of all question that women Are so Far allowed to teach,
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But the Apostles interdict forbids them within doores in the presence of their husbands, and likewise abroad in the companie of others (especially if they be men) to attempt any such thing.
But the Apostles interdict forbids them within doors in the presence of their Husbands, and likewise abroad in the company of Others (especially if they be men) to attempt any such thing.
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And indeed the generall Inhibition that forbids a woman to vsurpe authoritie ouer a man, is the ground of this particular, they must not be teachers but hearers, for teaching carrieth with it a kind of authoritie.
And indeed the general Inhibition that forbids a woman to usurp Authority over a man, is the ground of this particular, they must not be Teachers but hearers, for teaching Carrieth with it a kind of Authority.
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But more distinctly to rip vp this generall rule which forbids women to vsurpe authoritie vpon men, the word NONLATINALPHABET imports two things, authoritie, and exemplaritie; words that are authenticall are words of command, and such as inferiors must exemplifie;
But more distinctly to rip up this general Rule which forbids women to usurp Authority upon men, the word imports two things, Authority, and exemplaritie; words that Are authentical Are words of command, and such as inferiors must exemplify;
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and his houshold after him, and they shall keepe the way of the Lord, &c. In the Law parents are commanded euerie one to teach his children, and St PAVL, 1 Cor. 14. requires women if they will learne any thing, to aske their husbands at home;
and his household After him, and they shall keep the Way of the Lord, etc. In the Law Parents Are commanded every one to teach his children, and Saint PAUL, 1 Cor. 14. requires women if they will Learn any thing, to ask their Husbands At home;
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Finally, a man is Sacerdos, the sacrifice of prayer and thankes-giuing must be offered by him for his whole Family, this did Iob practice day by day, he sent for,
Finally, a man is Sacerdos, the sacrifice of prayer and thanksgiving must be offered by him for his Whole Family, this did Job practice day by day, he sent for,
If women intermeddle, they doe NONLATINALPHABET vsurpe vpon the authoritie that is proper to man, and then what followes? The Philosopher will tell you that NONLATINALPHABET, the rule of women is the baine of a Family:
If women intermeddle, they do usurp upon the Authority that is proper to man, and then what follows? The Philosopher will tell you that, the Rule of women is the Bane of a Family:
women are commonly more wittie then wise, for wisedome requires the pondering of circumstances, but the forwardnesse of their affections will not suffer women to pause so long;
women Are commonly more witty then wise, for Wisdom requires the pondering of Circumstances, but the forwardness of their affections will not suffer women to pause so long;
In a word, women are not to giue directions to men, nor men to take their patternes from them, the contrarie rather must preuaile both in priuate and publike, especially in ecclesiasticall functions men are to giue women their directions,
In a word, women Are not to give directions to men, nor men to take their patterns from them, the contrary rather must prevail both in private and public, especially in ecclesiastical functions men Are to give women their directions,
And so haue you heard how this precept doth range women, who must hence learne with what place they are to content themselues in the Schoole of CHRIST.
And so have you herd how this precept does range women, who must hence Learn with what place they Are to content themselves in the School of CHRIST.
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vnto whom he giueth this Item, that they must not there so much as conferre of heauenly things, much lesse may they tattle about worldly affaires, they must spare their tongues,
unto whom he gives this Item, that they must not there so much as confer of heavenly things, much less may they tattle about worldly affairs, they must spare their tongues,
I suppose many women labour of the same imperfection now adayes, who shall doe well to take notice of this memento of St Chrysostome, and make better vse of their Teachers paines then they are wont to doe.
I suppose many women labour of the same imperfection now adays, who shall do well to take notice of this memento of Saint Chrysostom, and make better use of their Teachers pains then they Are wont to do.
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the truth whereof is most apparent in this age of ours, then which none euer bred more idle disputes, tending to quarrelling rather then edification, the end of Learning. The Minister is GODS Steward,
the truth whereof is most apparent in this age of ours, then which none ever bred more idle disputes, tending to quarreling rather then edification, the end of Learning. The Minister is GOD'S Steward,
and none are more sicke of this disease then women, they want the first qualitie of a Learner, to wit, silence, when they come to heare they should come furnished with that,
and none Are more sick of this disease then women, they want the First quality of a Learner, to wit, silence, when they come to hear they should come furnished with that,
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Women were wont in St PAVLS dayes to weare in the CHVRCH the symbole of subiection, which was a Vaile, who himselfe approues of the expediencie hereof,
Women were wont in Saint PAUL'S days to wear in the CHURCH the symbol of subjection, which was a Veil, who himself approves of the expediency hereof,
and saith, that it was to be done propter Angelos, to note their subiection to the Pastors, who were representatiuely vnto them as CHRIST, whose Spowse women must shew themselues to be.
and Says, that it was to be done propter Angels, to note their subjection to the Pastors, who were representatively unto them as CHRIST, whose Spouse women must show themselves to be.
And indeed, married women are called Nupt•e, of wearing a Vaile, and of Rebecca you read in Genesis that so soone as she came within sight of Isaac, she couered her selfe with a Vaile,
And indeed, married women Are called Nupt•e, of wearing a Veil, and of Rebecca you read in Genesis that so soon as she Come within sighed of Isaac, she covered her self with a Veil,
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But you must marke that it is NONLATINALPHABET, with all subiection, which may be vnderstood either of the things wherein, or the parts wherewith they doe obey.
But you must mark that it is, with all subjection, which may be understood either of the things wherein, or the parts wherewith they do obey.
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This the Romans intimated when at the first bringing of their wiues into their Houses, they greeted them with these words, Vbi ego dominus tu domina, and Vbi ego herus tu hera.
This the Roman intimated when At the First bringing of their wives into their Houses, they greeted them with these words, Vbi ego dominus tu domina, and Vbi ego Herus tu hera.
We meane as much by these words whereat many stumble in the solemnization of Matrimonie, with my body I thee worship, which import nothing else but that the husband doth communicate to his wife whatsoeuer degree he hath either in the CHVRCH or Common-weale.
We mean as much by these words whereat many Stumble in the solemnization of Matrimony, with my body I thee worship, which import nothing Else but that the husband does communicate to his wife whatsoever degree he hath either in the CHURCH or Commonweal.
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so must Pastors claime no other superioritie ouer them then CHRIST doth ouer his CHVRCH. Implicit faith, and blind obedience of the Romanists, are no parts of the subiection;
so must Pastors claim no other superiority over them then CHRIST does over his CHURCH. Implicit faith, and blind Obedience of the Romanists, Are no parts of the subjection;
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The error is the opinion that doth out of this Text impugne NONLATINALPHABET, the gouernment of women; to which purpose there was a Tract published by some distempered humor in Queene Maries dayes, which had also the concurrencie of French Diuines, who to countenance the Salicke Law doe gladly entertaine such an opinion:
The error is the opinion that does out of this Text impugn, the government of women; to which purpose there was a Tract published by Some distempered humour in Queen Mary's days, which had also the concurrency of French Divines, who to countenance the Salic Law do gladly entertain such an opinion:
MOSES hath giuen vs a particular resolution of this case, Dent. 27. from the mouth of GOD himselfe, which is, that where heires males faile in a line, the females may succeed in an Inheritance.
MOSES hath given us a particular resolution of this case, Dent. 27. from the Mouth of GOD himself, which is, that where Heirs males fail in a line, the females may succeed in an Inheritance.
otherwise how came Britannie to be incorporated into the Crowne of France, and Burgundy into the House of Austria? It is true, that in Electiue States men are absurd that make choyce of a woman;
otherwise how Come Britannia to be incorporated into the Crown of France, and Burgundy into the House of Austria? It is true, that in Elective States men Are absurd that make choice of a woman;
<1+^PAGES^MISSING> she was NONLATINALPHABET, in the transgression; she past the bounds which GOD set her, and broke a Law which was ordained to be a rule of her life.
<1+^PAGES^MISSING> she was, in the Transgression; she passed the bounds which GOD Set her, and broke a Law which was ordained to be a Rule of her life.
Some therefore answer, that not Adam but Eue was first in the transgression, posterior in factura, prior in culpa (saith St HIEROME) and because she was so forward, not he,
some Therefore answer, that not Adam but Eue was First in the Transgression, posterior in factura, prior in culpa (Says Saint JEROME) and Because she was so forward, not he,
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Some cleare the place by vnderstanding the words comparatiuely, as if Eues sinne were so much greater then Adams, that Adams deserued not the name of sinne in comparison of hers;
some clear the place by understanding the words comparatively, as if Eues sin were so much greater then Adams, that Adams deserved not the name of sin in comparison of hers;
yea, and a verball ordination is added to the reall. But I will conclude, with reference of all this vnto our present occasion; Adam and Eue liue still;
yea, and a verbal ordination is added to the real. But I will conclude, with Referente of all this unto our present occasion; Adam and Eve live still;
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we chuse the best Lawyers for our Cases, the best Physitians for our Bodyes, but to supply the defect of our Soules, to guid our Iudgement and our conscience in Religion, we trust we know not whom:
we choose the best Lawyers for our Cases, the best Physicians for our Bodies, but to supply the defect of our Souls, to guide our Judgement and our conscience in Religion, we trust we know not whom:
I cannot tell how better to resemble your humor, then to the distemperate appetite of girls that haue the Greene-sicknesse, their Parents prouide for them wholsome food,
I cannot tell how better to resemble your humour, then to the distemperate appetite of girls that have the Greensickness, their Parents provide for them wholesome food,
and aske GOD and his CHVRCH forgiuenesse for them, And God grant that you and we all may remember that it is our greatest honour to obserue Gods Order,
and ask GOD and his CHURCH forgiveness for them, And God grant that you and we all may Remember that it is our greatest honour to observe God's Order,
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The sinne against either of these persons is committed by mentioning and vilifying them, those two things must be vnderstood in either of these words, curse, and blaspheme.
The sin against either of these Persons is committed by mentioning and vilifying them, those two things must be understood in either of these words, curse, and Blaspheme.
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A SERMON PREACHED AT St ANDREVVS IN WELLES WHEN ONE DID PENANCE FOR BLASPHEMIE. LEVIT. 24. VERSE 15, 16. 15 And thou shalt speake vnto the children of Jsrael, saying, Whosoeuer curseth his God shall beare his sume.
A SERMON PREACHED AT Saint ANDREVVS IN WELLES WHEN ONE DID PENANCE FOR BLASPHEMY. LEVIT. 24. VERSE 15, 16. 15 And thou shalt speak unto the children of Israel, saying, Whosoever Curseth his God shall bear his fume.
If men did liue as they ought, according to the former, I meane the fundamentall Lawes, there would be no great need of the Lawes, which I called occasionall.
If men did live as they ought, according to the former, I mean the fundamental Laws, there would be no great need of the Laws, which I called occasional.
Ecclesiasticall, Numb 9. Ciuill, Numb. 27.36. Criminall, Numb. 15. and in this Chapter. We haue now to doe with a criminall case, the case of Blasphemie;
Ecclesiastical, Numb 9. Civil, Numb. 27.36. Criminal, Numb. 15. and in this Chapter. We have now to do with a criminal case, the case of Blasphemy;
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Ciuill, it must be vltimum, and ignominiosissimum; it must be no lesse then death, he shall dye, and that death must be most ignominious: two wayes ignominious;
Civil, it must be vltimum, and ignominiosissimum; it must be no less then death, he shall die, and that death must be most ignominious: two ways ignominious;
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And vnto these you may referre false Prophets, false Apostles, Hereticks, yea and Schismaticks too, which come vnsent, speake vnwarranted, make GOD the Author of their owne deuices;
And unto these you may refer false prophets, false Apostles, Heretics, yea and Schismatics too, which come unsent, speak unwarranted, make GOD the Author of their own devices;
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First, Whereas sinne may be committed either onely against the Law, or also against the Law-giuer, this is committed immediately against the Law-giuer;
First, Whereas sin may be committed either only against the Law, or also against the Lawgiver, this is committed immediately against the Lawgiver;
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Doe we blaspheme affirmatiuely? GOD will vindicate his owne glorie, and make vs see how much better he is then we dreame of him. Looke vpon the fore-cited places;
Do we Blaspheme affirmatively? GOD will vindicate his own glory, and make us see how much better he is then we dream of him. Look upon the forecited places;
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but GOD tels them, that in the day when he made vp his Iewels, they should returne and see the difference betweene them that feare God, Math. 25. and them that feared him not.
but GOD tells them, that in the day when he made up his Jewels, they should return and see the difference between them that Fear God, Math. 25. and them that feared him not.
But as GOD doth thus refute affirmatiue blasphemies, so may you perceiue in the verie same places that the Blasphemer doth defraud himselfe of that which GOD proues to be his perfection,
But as GOD does thus refute affirmative Blasphemies, so may you perceive in the very same places that the Blasphemer does defraud himself of that which GOD Proves to be his perfection,
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So likewise, what gayneth the negatiue Blasphemer, but this, that he putteth himselfe out of the protection of those Attributes, whereof he would, but cannot, rob GOD.
So likewise, what gaineth the negative Blasphemer, but this, that he putteth himself out of the protection of those Attributes, whereof he would, but cannot, rob GOD.
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and take more care to fulfill that Petition of the Lords Prayer, Hallowed be thy Name. That we may performe our dutie, that we may auoid the danger, let vs all,
and take more care to fulfil that Petition of the lords Prayer, Hallowed be thy Name. That we may perform our duty, that we may avoid the danger, let us all,
and you especially that are the Penitent, daily ioyne with the Angels, and beare a part in their Hymne, singing, Holy, Holy, Holy, Lord God of Hosts, Heauen and Earth are full of thy glorie.
and you especially that Are the Penitent, daily join with the Angels, and bear a part in their Hymn, singing, Holy, Holy, Holy, Lord God of Hosts, Heaven and Earth Are full of thy glory.
The kind of blasphemie is not here exprest, neither doe I thinke it sit to enquire into it seeing the Holy Ghost is silent, such sinnes are better concealed then reuealed,
The kind of blasphemy is not Here expressed, neither do I think it fit to inquire into it seeing the Holy Ghost is silent, such Sins Are better concealed then revealed,
Yea blasphemie was so detested of old, that whereas it had a name, yet they did expresse it by an Antiphrasis, and vsed the word blessing in stead of cursing.
Yea blasphemy was so detested of old, that whereas it had a name, yet they did express it by an Antiphrasis, and used the word blessing in stead of cursing.
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I haue done with the proper blasphemie, I come now to speake a word of the occasionall. Here take St Austins rule, Rarò inueniuntur qui blasphemant lingua, multi qui vita;
I have done with the proper blasphemy, I come now to speak a word of the occasional. Here take Saint Austins Rule, Rarò inueniuntur qui blasphemant lingua, multi qui vita;
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As you must obserue these two things in the word sinne, so are there two like things, a ceremoniall and a morall, in those words, he shall beare his sinne;
As you must observe these two things in the word sin, so Are there two like things, a ceremonial and a moral, in those words, he shall bear his sin;
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for thereby in this place, the Holy Ghost signifieth, that a Blasphemer may not redeeme himselfe from punishment by any ceremoniall Sacrifice, the Law hath prouided no Sacrifice for so crying a sinne;
for thereby in this place, the Holy Ghost signifies, that a Blasphemer may not Redeem himself from punishment by any ceremonial Sacrifice, the Law hath provided no Sacrifice for so crying a sin;
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for sinne committed by one that is a member of the Common-weale, by reason of the Communion that is betweene the parts of the politique Body, maketh all the Body guiltie, if it be haynous;
for sin committed by one that is a member of the Commonweal, by reason of the Communion that is between the parts of the politic Body, makes all the Body guilty, if it be heinous;
A good remembrance for Magistrates to quicken their iustice in such cases, and teach them that they cannot be mercifull to a Blasphemer except they will be cruell to their Countrey.
A good remembrance for Magistrates to quicken their Justice in such cases, and teach them that they cannot be merciful to a Blasphemer except they will be cruel to their Country.
for they cast Blasphemers out of the Citie, as appeares in the storie of Naboth, 1 King. 21. and of St Stephen, Act. 7. who were calumniated for Blasphemers.
for they cast Blasphemers out of the city, as appears in the story of Naboth, 1 King. 21. and of Saint Stephen, Act. 7. who were calumniated for Blasphemers.
The same GOD that would not indure, that persons, though but ceremonially polluted, should abide in the Campe, could much lesse endure the flagitious amongst his people;
The same GOD that would not endure, that Persons, though but ceremonially polluted, should abide in the Camp, could much less endure the flagitious among his people;
And that I told you, is vltimum, and ignominiosissimum supplicium. Vltimum, for it is no lesse then death, the partie must be put to death; GOD held him vnworthy to breathe, whose impious mouth breathed out such hellish contumelies against GOD.
And that I told you, is vltimum, and ignominiosissimum supplicium. Vltimum, for it is no less then death, the party must be put to death; GOD held him unworthy to breathe, whose impious Mouth breathed out such hellish Contumelies against GOD.
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GOD doth often punish citra, but neuer vltra condignum. Blasphemie therefore is indeed a deadly sinne, that must be so accounted by GODS Iudgements not onely in foro poli, in case of conscience;
GOD does often Punish citra, but never vltra condignum. Blasphemy Therefore is indeed a deadly sin, that must be so accounted by GOD'S Judgments not only in foro Polis, in case of conscience;
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The punishment is not onely vltimum, but ignominiosissimum, most ignominious, and that whether you looke vpon the Execution, or the Executioners. The Execution, for the malefactor was to be stoned to death, and that was mors, not cominus but eminus illata, the Executioners stood aloofe,
The punishment is not only vltimum, but ignominiosissimum, most ignominious, and that whither you look upon the Execution, or the Executioners. The Execution, for the Malefactor was to be stoned to death, and that was mors, not cominus but eminus illata, the Executioners stood aloof,
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but yet I suppose they set forth the right manner of proceeding, because we find some of them in the storie of Hezekiah, when he heard the blasphemie of Rabsache; and the Princes of Iudah are taxed for that they neither sorrowed,
but yet I suppose they Set forth the right manner of proceeding, Because we find Some of them in the story of Hezekiah, when he herd the blasphemy of Rabshakeh; and the Princes of Iudah Are taxed for that they neither sorrowed,
not onely the most, but euen the best also must stoope to that, which is otherwise thought to be base (as it is but an ignoble profession to be an Executioner) when GODS glorie must be vindicated,
not only the most, but even the best also must stoop to that, which is otherwise Thought to be base (as it is but an ignoble profession to be an Executioner) when GOD'S glory must be vindicated,
GOD would haue euerie one really obliged neuer to dare to commit the same sin, for which he had so publikely punished another, and that with his owne hand.
GOD would have every one really obliged never to Dare to commit the same since, for which he had so publicly punished Another, and that with his own hand.
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Out of all that hath beene said concerning the number of the Executioners, we learne this good lesson, That though it be a pious thing for a man to forgiue his owne disgraces,
Out of all that hath been said Concerning the number of the Executioners, we Learn this good Lesson, That though it be a pious thing for a man to forgive his own disgraces,
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see notwithstanding the peruerse disposition of the world, how sensible are we of our owne wrongs? how eagerly doe we endeauour to right our selues and our reputation by Law? yea and against Law? pretending the Lawes of honour, we pursue,
see notwithstanding the perverse disposition of the world, how sensible Are we of our own wrongs? how eagerly do we endeavour to right our selves and our reputation by Law? yea and against Law? pretending the Laws of honour, we pursue,
But of GODS honour we are most senselesse, let Varlets and miscreants (for they deserue no better name that haue such foule mouthes) profane the sacred Name of GOD, hellishly rent in pieces,
But of GOD'S honour we Are most senseless, let Varlets and miscreants (for they deserve no better name that have such foul mouths) profane the sacred Name of GOD, hellishly rend in Pieces,
how many be there that laugh at them, but as mad fellowes? and where is he that thinketh that the reuenge of this doth concerne him? Certainly farre off is our Congregation from ioyning altogether to stone him.
how many be there that laugh At them, but as mad Fellows? and where is he that Thinketh that the revenge of this does concern him? Certainly Far off is our Congregation from joining altogether to stone him.
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Hauing thus sufficiently opened the punishment, I come now to shew you vpon whom it must be executed, Quicunque, vpon him whosoeuer he be that curseth or blasphemeth;
Having thus sufficiently opened the punishment, I come now to show you upon whom it must be executed, Quicunque, upon him whosoever he be that Curseth or Blasphemeth;
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how zealous they are for the honour of their Gods. In the Storie of the wonders which GOD wrought in deliuering the children of Israel out of Aegypt, we find that when Pharaoh would haue the Israelites sacrifice to their GOD in the Land of Aegypt, Exod. 8. Loe (said Moses) shall we sacrifice the abhomination of the Aegyptians before their eyes,
how zealous they Are for the honour of their God's In the Story of the wonders which GOD wrought in delivering the children of Israel out of Egypt, we find that when Pharaoh would have the Israelites sacrifice to their GOD in the Land of Egypt, Exod 8. Loe (said Moses) shall we sacrifice the abomination of the egyptians before their eyes,
and will they not stone vs? How did Nebuchadnezzar cause the Furnace to be heated to consume those that would not worship his golden Image? What a doe kept Demetrius the Siluer-Smith when St Paul was thought to blaspheme Diana? Protagoras was banished;
and will they not stone us? How did Nebuchadnezzar cause the Furnace to be heated to consume those that would not worship his golden Image? What a doe kept Demetrius the Siluer-Smith when Saint Paul was Thought to Blaspheme Diana? Protagoras was banished;
Such a Spectacle, I say, may he make you, if by often recounting and bewayling of this crying sin, you doe not quench the fire of his wrath, and preuent his iudgements:
Such a Spectacle, I say, may he make you, if by often recounting and bewailing of this crying since, you do not quench the fire of his wrath, and prevent his Judgments:
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Socrates was put to death for disgracing the gods of Athens. The Mahumetans lay on many stripes vpon them that disgrace their Alearon. I will omit the solemne Bellum sacrum of the Graecians. Thus the words may be conceiued by way of relation:
Socrates was put to death for disgracing the God's of Athens. The Mahumetans lay on many stripes upon them that disgrace their Alearon. I will omit the solemn Bellum sacrum of the Greeks. Thus the words may be conceived by Way of Relation:
Doe the Heathen punish those who dishonour, or curse those that are onely gods in their erroneous reputation? Much more then ought he to be punished that blasphemes the true GOD.
Do the Heathen Punish those who dishonour, or curse those that Are only God's in their erroneous reputation? Much more then ought he to be punished that blasphemes the true GOD.
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It is good Diuinitie that is deliuered in the Booke of Wisdome touching Idolatrous periured persons, They shall be iustly punished: Cap. 14. both because they thought not well of God, giuing heed vnto Idols,
It is good Divinity that is Delivered in the Book of Wisdom touching Idolatrous perjured Persons, They shall be justly punished: Cap. 14. both Because they Thought not well of God, giving heed unto Idols,
•or it is not the power of them by whom they sweare, but it is the iust vengeance of sinners, that punisheth alwayes the offence of the vngodly. And no maruell;
•or it is not the power of them by whom they swear, but it is the just vengeance of Sinners, that Punisheth always the offence of the ungodly. And no marvel;
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Here Quicun { que } must be repeated againe, we may lesse admit exception of persons amongst them that blaspheme the Name of the Lord, then amongst them that curse their God.
Here Quicun { que } must be repeated again, we may less admit exception of Persons among them that Blaspheme the Name of the Lord, then among them that curse their God.
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But here we meet with a markable distribution of quicunque, whosoeuer; Whether (saith the Text) he be a Stranger, or borne in the Land. Though morally all men are bound,
But Here we meet with a markable distribution of quicunque, whosoever; Whither (Says the Text) he be a Stranger, or born in the Land. Though morally all men Are bound,
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though they may be tollerated in their false, yet may they not open their mouthes against the true Religion, Quicunque, whatsoeuer Stranger doth so, he must be stoned.
though they may be tolerated in their false, yet may they not open their mouths against the true Religion, Quicunque, whatsoever Stranger does so, he must be stoned.
But howsoeuer there is this odds to GOD-ward, yet in regard of the Magistrates sword there is no difference, Quicun { que }; be the root ignorance, be it infirmitie, be it malice, he must be stoned to death, his body must be made an expiatorie Anathema or Sacrifice by the State, whose Soule notwithstanding vpon repentance may be saued in the day of the Lord.
But howsoever there is this odds to GOD-ward, yet in regard of the Magistrates sword there is no difference, Quicun { que }; be the root ignorance, be it infirmity, be it malice, he must be stoned to death, his body must be made an expiatory Anathema or Sacrifice by the State, whose Soul notwithstanding upon Repentance may be saved in the day of the Lord.
And of St Peter the Ecclesiasticall Storie reports, that at the crowing of the Cocke (the Remembrancer of his Fall) euerie night during his life, he did wash his bed,
And of Saint Peter the Ecclesiastical Story reports, that At the crowing of the Cock (the Remembrancer of his Fallen) every night during his life, he did wash his Bed,
and then be sure, that the same GOD that commanded such seueritie to be executed here on earth, will himselfe execute much greater vpon all those which through irrepentance goe to Hell.
and then be sure, that the same GOD that commanded such severity to be executed Here on earth, will himself execute much greater upon all those which through irrepentance go to Hell.
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Take therefore a Rule, That if a Law which in the institution thereof was Nationall to the Iewes, in the equitie of it be Oecumenicall, euerie Christian nation is bound to giue it a Reuiuor,
Take Therefore a Rule, That if a Law which in the Institution thereof was National to the Iewes, in the equity of it be Ecumenical, every Christian Nation is bound to give it a Reuiuor,
though they may varie the punishment, as they find it expedient for their State. And indeed, this hath receiued such a reuiuor in most Christian States.
though they may vary the punishment, as they find it expedient for their State. And indeed, this hath received such a reuiuor in most Christian States.
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And touching our owne State, I haue nothing to say in excuse thereof, for that it hath all this while left this sinne onely to Ecclesiasticall censure,
And touching our own State, I have nothing to say in excuse thereof, for that it hath all this while left this sin only to Ecclesiastical censure,
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and hath not prouided some corporall punishment for it, but that of Solon, who being demanded why he made no Law against Parricide, answered, that he thought none in his Common-weale would euer be so impious to commit it.
and hath not provided Some corporal punishment for it, but that of Solon, who being demanded why he made no Law against Parricide, answered, that he Thought none in his Commonweal would ever be so impious to commit it.
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MOST Sacred, and most dread, Almightie, Euerlasting God, to whom the Angels continually doe cry, Holy, holy, holy, Lord God of Hoasts, the glorie of whose admirable and comfortable wisedome reacheth from one end of the world to another, mightily,
MOST Sacred, and most dread, Almighty, Everlasting God, to whom the Angels continually do cry, Holy, holy, holy, Lord God of Hosts, the glory of whose admirable and comfortable Wisdom reaches from one end of the world to Another, mightily,
and sweetly ordereth all things. J the vnworthiest of men, the most grieuous of sinners, humbly, sorrowfully prostrating my deiected, disconsolate, both soule and body before thy holy eyes, pray that the sighes and groanes of a broken and contrite heart may not be excluded from thine offended eares.
and sweetly Ordereth all things. J the Unworthiest of men, the most grievous of Sinners, humbly, sorrowfully prostrating my dejected, disconsolate, both soul and body before thy holy eyes, pray that the sighs and groans of a broken and contrite heart may not be excluded from thine offended ears.
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or the Earth should haue gaped, and swallowed me downe quicke into the pit of Hell. J deserued to be made a spectacle of thy iust vengeance, that gracelesse wretches seeing my iudgement, might feare my offence. J confesse this, ô Lord, J confesse it vnfainedly, penitently;
or the Earth should have gaped, and swallowed me down quick into the pit of Hell. J deserved to be made a spectacle of thy just vengeance, that graceless wretches seeing my judgement, might Fear my offence. J confess this, o Lord, J confess it unfeignedly, penitently;
And from that penitent Blasphemer that proued a most worthy Apostle, from his mouth doe J take vnto my selfe that saying worthy of all men to be receiued, That Iesus Christ came into the world to saue sinners,
And from that penitent Blasphemer that proved a most worthy Apostle, from his Mouth do J take unto my self that saying worthy of all men to be received, That Iesus christ Come into the world to save Sinners,
but create in me a new heart, and touch my tongue with a cole from thine Altar, that J which am vnworthy by reason of my scandalous crying sinne, to meditate on,
but create in me a new heart, and touch my tongue with a coal from thine Altar, that J which am unworthy by reason of my scandalous crying sin, to meditate on,
A SERMON PREACHED AT St ANDREWS IN WELLES, A SCHISMATIQVE DOING PENANCE WHO HAD FOR MANY YEERES ESTRANGED HIMSELFE FROM THE COMMVNION OF OVR CHVRCH. 1 CORINT 3.18. 18 Let no man deceiue himselfe:
A SERMON PREACHED AT Saint ANDREWS IN WELLES, A SCHISMATIQVE DOING PENANCE WHO HAD FOR MANY YEERES ESTRANGED HIMSELF FROM THE COMMUNION OF OUR CHURCH. 1 CORINTH 3.18. 18 Let no man deceive himself:
The first thing then that in the Church of Corinth he reformes, is Schisme; and he spends well-nigh foure Chapters in reforming thereof, in throughly searching into the disease,
The First thing then that in the Church of Corinth he reforms, is Schism; and he spends well-nigh foure Chapters in reforming thereof, in thoroughly searching into the disease,
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The restoratiue is NONLATINALPHABET, repentance, or the recouering of a Schismatique, it followeth in these words, If any man among you seemeth to be wise in this world, let him be a foole that he may be wise. But more distinctly.
The restorative is, Repentance, or the recovering of a Schismatic, it follows in these words, If any man among you seems to be wise in this world, let him be a fool that he may be wise. But more distinctly.
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In the preseruatiue we are to behold our naturall weakenesse, and therefore to learne spirituall carefulnesse; St Paul supposeth that we are prone to deceiue our selues,
In the preservative we Are to behold our natural weakness, and Therefore to Learn spiritual carefulness; Saint Paul Supposeth that we Are prove to deceive our selves,
but the selfe-conceipt is but carnall, as appeares by the limitation, or extenuation rather that is added to his wisedome, he is onely wise in this world. Such is his distemper, Whereof the first cure is an exalting humilitie. The first branch is humilitie, He must become a foole;
but the self-conceit is but carnal, as appears by the limitation, or extenuation rather that is added to his Wisdom, he is only wise in this world. Such is his distemper, Whereof the First cure is an exalting humility. The First branch is humility, He must become a fool;
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NONLATINALPHABET (from whence the Verbe is deriued which is vsed by the Apostle) signifieth a leauing of the right way, which putteth vs in mind, that in this world we are but way-faring men.
(from whence the Verb is derived which is used by the Apostle) signifies a leaving of the right Way, which putteth us in mind, that in this world we Are but wayfaring men.
It appeares too plainly in Adam and Eue; and it is not to be expected that the children should be better then the parents, especially seeing our restitution commeth short of that measure of grace which they had in their Creation.
It appears too plainly in Adam and Eve; and it is not to be expected that the children should be better then the Parents, especially seeing our restitution comes short of that measure of grace which they had in their Creation.
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the Scripture obserues two meanes, the one without vs, the other within vs, that is the world, this is concupiscence: the world allures, concupiscence inclines.
the Scripture observes two means, the one without us, the other within us, that is the world, this is concupiscence: the world allures, concupiscence inclines.
and worketh concupiscence by perswasion, that it may yeeld more readily; and these betweene them consummate the deceipt, whereby we are led out of the way.
and works concupiscence by persuasion, that it may yield more readily; and these between them consummate the deceit, whereby we Are led out of the Way.
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St Iohn insinuates as much when he telleth vs, that All that is in the world, is the lust of the flesh, the lust of the eyes, and the pride of life:
Saint John insinuates as much when he Telleth us, that All that is in the world, is the lust of the Flesh, the lust of the eyes, and the pride of life:
It were easie to illustrate this in all sorts of sinnes, but I will keepe my selfe to this present occasion, to the sinne of Schisme. The Diuel attempts two things against the truth of Religion:
It were easy to illustrate this in all sorts of Sins, but I will keep my self to this present occasion, to the sin of Schism. The devil attempts two things against the truth of Religion:
whom he cannot draw to the left hand, he will endeauour to draw to the right, he will by corrupting of good principles, maketh them fall vpon many vngodly conclusions,
whom he cannot draw to the left hand, he will endeavour to draw to the right, he will by corrupting of good principles, makes them fallen upon many ungodly conclusions,
in the Gentiles, that tooke this for a ground to quarrell with the Iewes; and the Separatists of this latter age, wherof we haue had more then a good many in this Countrey, haue stumbled at this stone;
in the Gentiles, that took this for a ground to quarrel with the Iewes; and the Separatists of this latter age, whereof we have had more then a good many in this Country, have stumbled At this stone;
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Nazianzen in his time though in another case, yet sauouring of this sinne, cryed out, NONLATINALPHABET, O vnwarie warinesse, ô imposture of the wicked-one, that turneth Pietie into Impietie; and ouercommeth reason by reason!
Nazianzen in his time though in Another case, yet savouring of this sin, cried out,, Oh unwary wariness, o imposture of the wicked-one, that turns Piety into Impiety; and Overcometh reason by reason!
Who can consider this and not acknowledge the weaknesse of our nature? This weakenesse may be resolued into our ouer-easie beleeuing, and rash dis-beleeuing; ouer-easie beleeuing of seducing Imposters, that labour to instill their fancies into vs;
Who can Consider this and not acknowledge the weakness of our nature? This weakness may be resolved into our ouer-easie believing, and rash dis-beleeuing; ouer-easie believing of seducing Imposters, that labour to instill their fancies into us;
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and indeed, therefore is our naturall weaknesse remembred, that it might stirre vs vp vnto spirituall carefulnesse, not to doe that which we are prone to doe, Let no man deceiue himselfe.
and indeed, Therefore is our natural weakness remembered, that it might stir us up unto spiritual carefulness, not to do that which we Are prove to do, Let no man deceive himself.
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We must take heed of the occasions that from without offer to deceiue vs, of Wolues in Sheepes clothing, of an Angel of darkenesse, turning himselfe into an Angel of light;
We must take heed of the occasions that from without offer to deceive us, of Wolves in Sheep clothing, of an Angel of darkness, turning himself into an Angel of Light;
wherefore seeing our iudgement and our will must be the rule by which we must try others, our first care must be to set them straight, our vnderstanding must be a good Logician, our will a good Moralist;
Wherefore seeing our judgement and our will must be the Rule by which we must try Others, our First care must be to Set them straight, our understanding must be a good Logician, our will a good Moralist;
It is a miserable thing for a man to be deceiued by others, but to be deceiued by himselfe, is most miserable, cum Impostor •e minimum quidem decedat, we shall euer carrie about vs the Deceiuer in our bosoms,
It is a miserable thing for a man to be deceived by Others, but to be deceived by himself, is most miserable, cum Impostor •e minimum quidem decedat, we shall ever carry about us the Deceiver in our bosoms,
but if our reasonable powers be depraued, and possest with qualities opposite vnto those which we should receiue, there is much lesse hope of our amendment.
but if our reasonable Powers be depraved, and possessed with qualities opposite unto those which we should receive, there is much less hope of our amendment.
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Intus apparens excludit alienum, selfe-deceipt is most refractorie, and most hardly will he be brought backe into the way, that being deceiued of himselfe, wittingly and willingly went out of the way, whereof this Penitent may be a liuely example vnto vs. And let this suffice concerning the Preseruatiue.
Intus apparens excludit Alienum, selfe-deceipt is most refractory, and most hardly will he be brought back into the Way, that being deceived of himself, wittingly and willingly went out of the Way, whereof this Penitent may be a lively Exampl unto us And let this suffice Concerning the Preservative.
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I told you it was a carnall selfe-conceipt. First, a selfe-conceipt, the Schismatique thinkes himselfe wise. GOD that indowed vs with the faculties of sense and reason, gaue these faculties a double abilitie, a direct and a reflected. The direct is that whereby they receiue their obiect;
I told you it was a carnal self-conceit. First, a self-conceit, the Schismatic thinks himself wise. GOD that endowed us with the faculties of sense and reason, gave these faculties a double ability, a Direct and a reflected. The Direct is that whereby they receive their Object;
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so is it with the palat in relishing of meates, and iudging of the rellish. Neither is the condition of our reasonable faculties better then that of our sensitiue.
so is it with the palate in relishing of Meats, and judging of the relish. Neither is the condition of our reasonable faculties better then that of our sensitive.
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The vnderstanding may misdeeme, & the will choose amisse, and then the reflected actions how can they be sound? especially, in cases which concerne our selues,
The understanding may misdeem, & the will choose amiss, and then the reflected actions how can they be found? especially, in cases which concern our selves,
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the first is, NONLATINALPHABET, there is great distance betweene seeming and being; for seeing we are in the state of corruption, we cannot conclude, this seemeth so,
the First is,, there is great distance between seeming and being; for seeing we Are in the state of corruption, we cannot conclude, this seems so,
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A second rule is, NONLATINALPHABET, there is no greater enemie to being, then seeming. Many pretending faith, saith St Hilary, are not subiect vnto faith;
A second Rule is,, there is no greater enemy to being, then seeming. Many pretending faith, Says Saint Hilary, Are not Subject unto faith;
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he giues a reason, they square a faith vnto themselues, rather then receiue it from the Church, sensu humanae inanitatis inflati: being puffed vp with a conceipt of humane vanitie, they rellish nothing but their owne selfe-will,
he gives a reason, they square a faith unto themselves, rather then receive it from the Church, sensu humanae inanitatis inflati: being puffed up with a conceit of humane vanity, they relish nothing but their own self-will,
and to cleaue to that, distast the truth, Cum sapientiae haec veritas sit interdum sapere quae nolis, It is a true character of heauenly wisedome, to relish many things which thwart our naturall will.
and to cleave to that, distaste the truth, Cum sapientiae haec veritas sit Interdum Sapere Quae nolis, It is a true character of heavenly Wisdom, to relish many things which thwart our natural will.
that great Apostle made this wise profession, I forget those things that are behind, and make coward the marke for the price of the high calling of God in Christ Iesus.
that great Apostle made this wise profession, I forget those things that Are behind, and make coward the mark for the price of the high calling of God in christ Iesus.
The second is NONLATINALPHABET, If a man haue attained by GODS grace a good degree of wisedome, it is better in modestie to vnder-value himselfe, then to ouer-value himselfe audaciously;
The second is, If a man have attained by GOD'S grace a good degree of Wisdom, it is better in modesty to undervalue himself, then to overvalue himself audaciously;
The Text doth tell vs that this selfe-conceipt is carnall; for it hath an addition which doth extenuate the worth of the selfe-conceipt, calling it wisedome in this world. The words are taken in a double sense, noting either the qualitie of the wisedome,
The Text does tell us that this self-conceit is carnal; for it hath an addition which does extenuate the worth of the self-conceit, calling it Wisdom in this world. The words Are taken in a double sense, noting either the quality of the Wisdom,
And yet such a conceipt haue all Schismatiques, the Serpent that is called NONLATINALPHABET, from his pretended knowledge, makes them affect to be NONLATINALPHABET men of more knowledge then ordinarie.
And yet such a conceit have all Schismatics, the Serpent that is called, from his pretended knowledge, makes them affect to be men of more knowledge then ordinary.
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for as the eating of the forbidden fruit did wor•e a deadly knowledge in Adam and Eue, euen so doth this busie knowledge of Schismatiques proue pernitious vnto them.
for as the eating of the forbidden fruit did wor•e a deadly knowledge in Adam and Eve, even so does this busy knowledge of Schismatics prove pernicious unto them.
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The cure is an exalting humilitie. First humilitie, He that is selfe conceited, and thinkes himselfe wise, must humble himselfe, He must become a foole.
The cure is an exalting humility. First humility, He that is self conceited, and thinks himself wise, must humble himself, He must become a fool.
St Basil obserues the first, Si formidauerit iudicium domini, &c. if he stand in awe of that doome which GOD pronounceth by the Prophet, Woe be to you that are wise in your owne eyes, Isay 5. And confesse with the Psalmist, I was euen as a beast before thee.
Saint Basil observes the First, Si formidauerit iudicium domini, etc. if he stand in awe of that doom which GOD pronounceth by the Prophet, Woe be to you that Are wise in your own eyes, Saiah 5. And confess with the Psalmist, I was even as a beast before thee.
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his folly in that he mistooke seeming wisedome insteed of the true, and did esteeme his owne iudgement, better then the iudgement of the Church which he was bound to obey.
his folly in that he mistook seeming Wisdom instead of the true, and did esteem his own judgement, better then the judgement of the Church which he was bound to obey.
and what are these but branches of folly? Hastie beleefe, what is it but plaine foolishnesse, and the greatest aduantage of Impostors? For the Auditors ignorance giues a large scope vnto a Seducers craft if he be apt to follow,
and what Are these but branches of folly? Hasty belief, what is it but plain foolishness, and the greatest advantage of Impostors? For the Auditors ignorance gives a large scope unto a Seducers craft if he be apt to follow,
and when a man commeth to the sight of this imperfection, what can he doe lesse then condemne it for simple folly? Neither may we iudge better of our rash dis-beleefe,
and when a man comes to the sighed of this imperfection, what can he do less then condemn it for simple folly? Neither may we judge better of our rash dis-beleefe,
when we in our mutinous and ambitious deliberation, not seeing the ground of our Gouernours ordinances whether in Church or Common-wealth, presently brand them for Superstitious, Antichristian, Tyrannous;
when we in our mutinous and ambitious deliberation, not seeing the ground of our Governors ordinances whither in Church or Commonwealth, presently brand them for Superstitious, Antichristian, Tyrannous;
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The wisedome of a learned man commeth by opportunitie of leasure, & he that hath little busines shall become wise, &c. But of Husbandmen and Craftesmen he addes this, They shall not be sought for in publique Counsell,
The Wisdom of a learned man comes by opportunity of leisure, & he that hath little business shall become wise, etc. But of Husbandmen and Craftsmen he adds this, They shall not be sought for in public Counsel,
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they shall not sit on the Iudges seat, nor vnderstand the sentence of iudgement, &c. When a man comes to see this imperfection, the imperfection of Husbandmen and Craftesmen taking vpon them to iudge Scriptures and Synods, what can it be lesse in his eyes then vnexcusable folly?
they shall not fit on the Judges seat, nor understand the sentence of judgement, etc. When a man comes to see this imperfection, the imperfection of Husbandmen and Craftsmen taking upon them to judge Scriptures and Synods, what can it be less in his eyes then unexcusable folly?
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when he doth not refuse publicationem sui, as Tertullian calleth it, a publike recognition of his imperfection, NONLATINALPHABET, making an open shew thereof,
when he does not refuse publicationem sui, as Tertullian calls it, a public recognition of his imperfection,, making an open show thereof,
Another sense there is of these words, which is, that as we must be contented to be fooles in our owne eyes, in that we mistooke seeming wisdome for true:
another sense there is of these words, which is, that as we must be contented to be Fools in our own eyes, in that we mistook seeming Wisdom for true:
The patience, the obedience, the charitie, the humilitie of a penitent Christian, they are no better then plaine folly in the iudgement of worldly men;
The patience, the Obedience, the charity, the humility of a penitent Christian, they Are no better then plain folly in the judgement of worldly men;
they hold them senslesse that may liue at ease, and with Moses will thinke the reproch of CHRIST, better then the treasures of Aegypt; they thinke him senslesse that with Abraham will forsake his Countrey, sacrifice his Sonne;
they hold them senseless that may live At ease, and with Moses will think the reproach of CHRIST, better then the treasures of Egypt; they think him senseless that with Abraham will forsake his Country, sacrifice his Son;
finally, they hold them senselesse who when they might cunningly excuse, or boldly outface, they will with King Dauid, and St Paul penitently and humbly acknowledge their sinnes;
finally, they hold them senseless who when they might cunningly excuse, or boldly outface, they will with King David, and Saint Paul penitently and humbly acknowledge their Sins;
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Or as a Scholler that hath beene mis-taught must vnlearne before he learne, and his soule must be made tanquam abrasa Tabula, a paire of writing Tables, clearely spunged from vngrounded knowledge,
Or as a Scholar that hath been mistaught must unlearn before he Learn, and his soul must be made tanquam abrasa Tabula, a pair of writing Tables, clearly sponged from ungrounded knowledge,
GOD will not haue vs rest in folly, but passe by that vnto true wisedome, he will not haue vs depriue our selues of humane prudence, which is of it selfe a good guift of GOD, but subordinate it vnto diuine:
GOD will not have us rest in folly, but pass by that unto true Wisdom, he will not have us deprive our selves of humane prudence, which is of it self a good gift of GOD, but subordinate it unto divine:
But what is this wisedome? I might answer in a word, It is nothing else but the true rules of Religion, deliuered as GOD hath commanded his Church, which rules are fit for vs to teach you that are the people,
But what is this Wisdom? I might answer in a word, It is nothing Else but the true rules of Religion, Delivered as GOD hath commanded his Church, which rules Are fit for us to teach you that Are the people,
A second branch of wisedome, is Peace, and Peace doth note a charitable bearing one with another, considering the manifold infirmities whereunto we are all subiect;
A second branch of Wisdom, is Peace, and Peace does note a charitable bearing one with Another, considering the manifold infirmities whereunto we Are all Subject;
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a point of wisedome which you the Penitent shall doe well to carrie with you, seeing an offence taken at seeming or true Tares was one of the grounds of your Schisme.
a point of Wisdom which you the Penitent shall do well to carry with you, seeing an offence taken At seeming or true Tares was one of the grounds of your Schism.
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Finally, Vnto true wisedome it belongs to auoyd two extreames, whereunto this age is subiect, fierie and frostie tempers, whereof Nazianzene, Orat. 26. treates at large.
Finally, Unto true Wisdom it belongs to avoid two extremes, whereunto this age is Subject, fiery and frosty tempers, whereof Nazianzene, Orat 26. treats At large.
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We must not be wise aboue that which is meet, is the Apostles rule, Rom. 12. And it was a good rule of a Heathen-man, Plus sapit vulgus si tantum quantum satis est sapit;
We must not be wise above that which is meet, is the Apostles Rule, Rom. 12. And it was a good Rule of a Heathen man, Plus sapit vulgus si Tantum quantum satis est sapit;
I may not forget that some ioyne these words NONLATINALPHABET, In this world, with Let him be a foole, and obserue that in this life we must make this exchange, it will be too late to do it hereafter;
I may not forget that Some join these words, In this world, with Let him be a fool, and observe that in this life we must make this exchange, it will be too late to do it hereafter;
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which must put you in mind that are the Penitent, to giue GOD thankes that hath so timely called you to the knowledge of the truth, which (your age considered) might haue fallen out otherwise,
which must put you in mind that Are the Penitent, to give GOD thanks that hath so timely called you to the knowledge of the truth, which (your age considered) might have fallen out otherwise,
But I come to the last point, which I will touch in a word: You haue heard the remedies, I told you they are Catholica remedia, such as doe, or may concerne vs all. The preseruatiue doth;
But I come to the last point, which I will touch in a word: You have herd the remedies, I told you they Are Catholica Remedy, such as do, or may concern us all. The preservative does;
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and the Serpent hath infused some of his serpentine qualitie into vs all, and therefore euerie man hath reason to stand vpon his guard, to watch ouer himselfe,
and the Serpent hath infused Some of his serpentine quality into us all, and Therefore every man hath reason to stand upon his guard, to watch over himself,
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He addes, Hoc imprimis in vita damnosum quod cum hominum pars maxima stulta sit sapere tamen videatur, the ouer-weening that is to be found in all sorts of men breedes most of the mischiefe that troubleth the world.
He adds, Hoc imprimis in vita damnosum quod cum hominum pars maxima stulta sit Sapere tamen Videatur, the overweening that is to be found in all sorts of men breeds most of the mischief that Troubles the world.
And indeed if the disease be common, it is fit the cure be common also, that we timely humble our selues by condemning our owne folly, that GOD may exalt vs, and giue vs true wisedome.
And indeed if the disease be Common, it is fit the cure be Common also, that we timely humble our selves by condemning our own folly, that GOD may exalt us, and give us true Wisdom.
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I conclude, remembring vnto you the Penitent a good saying of St Basil, Mores hominis superbi si verè sanati fuerint solent esse sui despicabiliores.
I conclude, remembering unto you the Penitent a good saying of Saint Basil, Mores hominis Superb si verè sanati fuerint solent esse sui despicabiliores.
And to vs all I will remember a good saying of Philo; NONLATINALPHABET, Vaine-glorie, or selfe-conceipt is the last coat that a man puts off by grace, I adde, 'tis the first that he putteth on with his nature;
And to us all I will Remember a good saying of Philo;, Vainglory, or self-conceit is the last coat that a man puts off by grace, I add, it's the First that he putteth on with his nature;
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and remembring that saying of the Apostle, He is not approued that commendeth himselfe, but he whom GOD commendeth, let us so renounce that which flesh and blood maketh vs doat vpon, that we euer be ready to entertaine that which GOD prescribes:
and remembering that saying of the Apostle, He is not approved that commends himself, but he whom GOD commends, let us so renounce that which Flesh and blood makes us dote upon, that we ever be ready to entertain that which GOD prescribes:
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So shall we be sure, either at all not to deceiue our selues, or if we haue beene ouertaken by carnall selfe-conceit, we shall not refuse to be fooles that we may be wise.
So shall we be sure, either At all not to deceive our selves, or if we have been overtaken by carnal Self-conceit, we shall not refuse to be Fools that we may be wise.
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whither GOD our mercifull Father bring vs, through Jesus Christ our Sauiour that is made the wisedome of GOD vnto vs, by the gracious influence of the Holy Spirit of Wisedome into vs. To this one GOD in three persons be rendred all honor and glorie, &c. Πάντοτε δόξα Θηῶ.
whither GOD our merciful Father bring us, through jesus christ our Saviour that is made the Wisdom of GOD unto us, by the gracious influence of the Holy Spirit of Wisdom into us To this one GOD in three Persons be rendered all honour and glory, etc. Πάντοτε δόξα Θηῶ.
A SERMON PREACHED AT FARNEHAM ON St IAMES HIS DAY, BEEING THE DAY OF KING IAMES HIS CORONATION. IAMES 1. VERSE 12. 12 Blessed is the man that endureth temptation, for when he is tryed, he shall receiue the crowne of life, which the Lord hath promised to them that loue him.
A SERMON PREACHED AT FARNEHAM ON Saint JAMES HIS DAY, BEING THE DAY OF KING JAMES HIS CORONATION. JAMES 1. VERSE 12. 12 Blessed is the man that Endureth temptation, for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.
THIS day directs vs to this Epistle, and these words thereof are not vnfit to refresh a solemne vse, that to our great and common comfort hath beene made of this day.
THIS day directs us to this Epistle, and these words thereof Are not unfit to refresh a solemn use, that to our great and Common Comfort hath been made of this day.
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This hope doth St Iames cherish in these words, he animates great personages to be constant, notwithstanding all troubles, knowing that their patience is not in vaine in the Lord.
This hope does Saint James cherish in these words, he animates great Personages to be constant, notwithstanding all Troubles, knowing that their patience is not in vain in the Lord.
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But that notwithstanding they are brought low, they must reioyce, is an harder truth, reason whose principall it is, that nothing delights in its owne destruction, will not yeeld it.
But that notwithstanding they Are brought low, they must rejoice, is an harder truth, reason whose principal it is, that nothing delights in its own destruction, will not yield it.
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Our Apostle therefore workes an assent thereunto out of supernaturall grounds, he sets downe two faire ones in my Text, whereof the first openeth the nature, the second the end of patience.
Our Apostle Therefore works an assent thereunto out of supernatural grounds, he sets down two fair ones in my Text, whereof the First Openeth the nature, the second the end of patience.
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The obiect is temptation, but because thereof there are diuers sorts, here is added a note of difference, it is such temptation as maketh tryed men. The subiect is Man, but not euerie man, it is NONLATINALPHABET, a man of more then ordinarie place and worth,
The Object is temptation, but Because thereof there Are diverse sorts, Here is added a note of difference, it is such temptation as makes tried men. The Subject is Man, but not every man, it is, a man of more then ordinary place and worth,
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The first part of the obiect is Temptation, that layeth on load vpon the outward man, in regard thereof he must NONLATINALPHABET, he must hold out vnder his burden.
The First part of the Object is Temptation, that Layeth on load upon the outward man, in regard thereof he must, he must hold out under his burden.
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The second part of the obiect is the tryall, and that inquires into the inward man, in regard thereof he must hold out, out of that loue which he beareth to GOD.
The second part of the Object is the trial, and that inquires into the inward man, in regard thereof he must hold out, out of that love which he bears to GOD.
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But what is this blessednesse? though all desire it, yet few are agreed about the nature of it, quot capita tot sensus, euerie man striueth for his owne.
But what is this blessedness? though all desire it, yet few Are agreed about the nature of it, quot capita tot sensus, every man strives for his own.
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NONLATINALPHABET, he that is the Lord may by vertue of his Law command patience, but NONLATINALPHABET, putteth vs in mind how much we are beholding vnto the Gospel, by which he vouchsafeth a recompence.
, he that is the Lord may by virtue of his Law command patience, but, putteth us in mind how much we Are beholding unto the Gospel, by which he vouchsafeth a recompense.
Yea though he doth vouchsafe it, and besides his promise the patient man hath no right vnto it, he needs not distrust NONLATINALPHABET, it is as true as the Gospel, he in all be sure of it.
Yea though he does vouchsafe it, and beside his promise the patient man hath no right unto it, he needs not distrust, it is as true as the Gospel, he in all be sure of it.
his Vnderstanding and his Will were to be exercised the one with arguments, the other with occasions, which might discouer the one the resolution, the other the election of man, what way he would take, the right-hand or the left, the way of life or death.
his Understanding and his Will were to be exercised the one with Arguments, the other with occasions, which might discover the one the resolution, the other the election of man, what Way he would take, the right-hand or the left, the Way of life or death.
Examples you haue in the two principall temptations registred in the Scripture, that of the first Adam, Gen. 3. and that of the second Adam, Math. 4. in both which you may behold the Serpents engines, which were arguments and occasions which more or lesse are practised in all temptations,
Examples you have in the two principal temptations registered in the Scripture, that of the First Adam, Gen. 3. and that of the second Adam, Math. 4. in both which you may behold the Serpents Engines, which were Arguments and occasions which more or less Are practised in all temptations,
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The one Author is GOD, the other is the Diuel, each vseth a temptation, but the common distinctions vsed by the Fathers shew how vnlike their ends are.
The one Author is GOD, the other is the devil, each uses a temptation, but the Common Distinctions used by the Father's show how unlike their ends Are.
For the ones temptation is probationis, the other is seductionis, we owe a dutie to GOD, GOD in tempting doth but discouer our performance of it, the Diuel he laboureth to peruert vs,
For the ones temptation is probationis, the other is seductionis, we owe a duty to GOD, GOD in tempting does but discover our performance of it, the devil he Laboureth to pervert us,
and corrupt whatsoeuer inclination to obedience there is in vs. Examples are verie frequent that open this distinction, I will instance but in one, GOD called vpon Abraham to sacrifice his sonne Isaack, the end of that commandement is reuealed plainly by the Angel, shewing that GOD would haue the world to see that Abraham held nothing so deere vnto him, which he would not yeeld readily vnto GOD:
and corrupt whatsoever inclination to Obedience there is in us Examples Are very frequent that open this distinction, I will instance but in one, GOD called upon Abraham to sacrifice his son Isaac, the end of that Commandment is revealed plainly by the Angel, showing that GOD would have the world to see that Abraham held nothing so deer unto him, which he would not yield readily unto GOD:
The Diuel he tempted vnto the same worke, as it appeares in those that offered their children vnto Molos, but he did it, to make men no lesse impious against GOD,
The devil he tempted unto the same work, as it appears in those that offered their children unto Molos, but he did it, to make men no less impious against GOD,
so that looke what difference there is between etheriall and elementall heat, whereof the one is vegetiue, the other destructiue when it lighteth vpon hearbes and plants, the same is there betweene the exploratiue,
so that look what difference there is between Etherial and elemental heat, whereof the one is vegetive, the other destructive when it lights upon herbs and plants, the same is there between the explorative,
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St Paul, Ephes. 4. cals the seductiue by significant names, NONLATINALPHABET, but the exploratiue is resembled to the Touchstone, to the pounding of Spices, the breaking of the boxe that containes sweet Oyntments, the fire that tryeth Gold.
Saint Paul, Ephesians 4. calls the seductiue by significant names,, but the explorative is resembled to the Touchstone, to the pounding of Spices, the breaking of the box that contains sweet Ointments, the fire that trieth Gold.
But we haue not now to doe with seduction, but with probation, it appeares in the word NONLATINALPHABET, which I told you was the note of difference whereby St Iames doth restraine this temptation, to that which maketh tryed men. But of this there are two kinds,
But we have not now to do with seduction, but with probation, it appears in the word, which I told you was the note of difference whereby Saint James does restrain this temptation, to that which makes tried men. But of this there Are two Kinds,
Our temptation is that which bringeth a rich-man low, it is the temptation of aduersitie, St Peter calleth it a fierie tryall, St Paul, Hebr. 12. brancheth it into two parts, shame, and the Crosse, whereof the one disgraceth our person, the other strips vs of our goods and life;
Our temptation is that which brings a richman low, it is the temptation of adversity, Saint Peter calls it a fiery trial, Saint Paul, Hebrew 12. branches it into two parts, shame, and the Cross, whereof the one disgraceth our person, the other strips us of our goods and life;
onely these things I will briefly note, First, that when we are in aduersitie, we must not thinke that GOD delights in affliction, but in probation, were it not to proue his children, he would not lay the Crosse vpon them.
only these things I will briefly note, First, that when we Are in adversity, we must not think that GOD delights in affliction, but in probation, were it not to prove his children, he would not lay the Cross upon them.
when they are sollicited by vaine-glorie, in our hands, when they are sollicited by briberie, finally, in euerie part of our body, yea, and of our soule too;
when they Are solicited by vainglory, in our hands, when they Are solicited by bribery, finally, in every part of our body, yea, and of our soul too;
Thirdly, GOD will not be deceiued by painted sepulchers, neither will he receiue counterfeits into Heauen, he doth therefore timely vnmaske them here on earth,
Thirdly, GOD will not be deceived by painted sepulchers, neither will he receive counterfeits into Heaven, he does Therefore timely unmask them Here on earth,
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Blessed is the man, the word in English may reach all men, and indeed patience is a vertue that is required in all, and all sorts of men are in other passages of Scripture exhorted thereunto.
Blessed is the man, the word in English may reach all men, and indeed patience is a virtue that is required in all, and all sorts of men Are in other passages of Scripture exhorted thereunto.
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Euerie man must be salted with this fire, and euerie sacrifice seasoned with this salt, Marke 9. St Ambrose hath a good Simile drawne out of this word Salt, which is, that salt is no more requisite to keepe flesh from putrefaction,
Every man must be salted with this fire, and every sacrifice seasoned with this salt, Mark 9. Saint Ambrose hath a good Simile drawn out of this word Salt, which is, that salt is no more requisite to keep Flesh from putrefaction,
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then tribulation is to keepe man from sinne, and a man must cease to be a member of CHRIST, that will not in a persecution be conformable vnto him, seeing this is an vndoubted rule, that thornes grow not more naturally from the ground, to make Adam eat his corporall bread in the sweat of his browes,
then tribulation is to keep man from sin, and a man must cease to be a member of CHRIST, that will not in a persecution be conformable unto him, seeing this is an undoubted Rule, that thorns grow not more naturally from the ground, to make Adam eat his corporal bred in the sweat of his brows,
St Paul hath a generall rule, Gal. 4. speaking of Ismael and Isaack, As he that was borne after the flesh persecuted him that was borne after the spirit,
Saint Paul hath a general Rule, Gal. 4. speaking of Ishmael and Isaac, As he that was born After the Flesh persecuted him that was born After the Spirit,
the word by which he notes the subiect, is NONLATINALPHABET, which notes no common man, but one of more then ordinarie place and worth, it is more then NONLATINALPHABET;
the word by which he notes the Subject, is, which notes no Common man, but one of more then ordinary place and worth, it is more then;
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and that here the word is so to be taken, it is plaine, for it is a relatiue, that calleth backe to the word NONLATINALPHABET, which is in the tenth verse.
and that Here the word is so to be taken, it is plain, for it is a relative, that calls back to the word, which is in the tenth verse.
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In the New Testament St Mathew calleth Ioseph of Arimathea a rich-man, St Marke an honourable-man, as if rich and honorable were Synonyma's. But the ant thesis that St Iames maketh betweene NONLATINALPHABET and NONLATINALPHABET puts it out of all question,
In the New Testament Saint Matthew calls Ioseph of Arimathea a richman, Saint Mark an honourable-man, as if rich and honourable were Synonyma's. But the Ant thesis that Saint James makes between and puts it out of all question,
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yea Kings moreouer (since the dayes of Constantine the Great) haue borne the Crosse on the top of their Crownes, to note, what else but that they will take their parts thereof.
yea Kings moreover (since the days of Constantine the Great) have born the Cross on the top of their Crowns, to note, what Else but that they will take their parts thereof.
That which the Prophet Isay speakes of CHRIST, Imperium habet super humeros, is a phrase borrowed from earthly Kings, who are called in the Hebrew tongue N•se, as if you would say Portatores, the erymologie of the word is set downe by GOD himselfe, Numb. 11. where he designes those that shall helpe Moses to beare his burthen, and Iethro obserues it in the 18 of Exodus. The prouerbiall speech which Elizaeus vsed of Elias, My Father, my Father, Currus & auriga Israel reacheth not onely Prophets but Princes too, both sustaine a double part in the societie of men:
That which the Prophet Saiah speaks of CHRIST, Imperium habet super humeros, is a phrase borrowed from earthly Kings, who Are called in the Hebrew tongue N•se, as if you would say Portatores, the erymologie of the word is Set down by GOD himself, Numb. 11. where he designs those that shall help Moses to bear his burden, and Jethro observes it in the 18 of Exodus. The proverbial speech which Elizaeus used of Elias, My Father, my Father, chariots & auriga Israel reaches not only prophets but Princes too, both sustain a double part in the society of men:
but now there is not the basest Pamphleter that hath not some venomous dart to shoote at the Lords Anointed, whom in better times of the CHVRCH, the greatest Patriarches did not mention without that lowly respect which GOD hath made due vnto sacred Maiestie.
but now there is not the Basest Pamphleter that hath not Some venomous dart to shoot At the lords Anointed, whom in better times of the CHURCH, the greatest Patriarchs did not mention without that lowly respect which GOD hath made due unto sacred Majesty.
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But what is to be done, in the mid'st of these vnbridled tongues and pens? Kings themselues must resolue, that they are vncti non tantum ad Regnum sed etiam ad luctam, men of their place, must be men of such worth,
But what is to be done, in the midst of these unbridled tongues and pens? Kings themselves must resolve, that they Are Anointed non Tantum ad Kingdom sed etiam ad luctam, men of their place, must be men of such worth,
That they must not sinke is the first, Tribulationem patimur (saith St Paul) sed non angustiamur, whereupon a Father, Quomodo angustiari potest qui dilatatur virtutibus? Vertue is like gold in the fire, which looseth nothing of its weight, but gaines in luster;
That they must not sink is the First, Tribulationem patimur (Says Saint Paul) sed non angustiamur, whereupon a Father, Quomodo angustiari potest qui dilatatur virtutibus? Virtue is like gold in the fire, which loses nothing of its weight, but gains in luster;
The experiments that the Primitiue Church had in this kind were no lesse innumerable, then lamentable, the names of Libellatici and Traditores are infamous to this day, wherof the one signed their renouncing of CHRIST with their owne hand,
The experiments that the Primitive Church had in this kind were no less innumerable, then lamentable, the names of Libellatici and Traditores Are infamous to this day, whereof the one signed their renouncing of CHRIST with their own hand,
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But we haue better examples to follow in the Booke of Daniel, of the Maccabees, in the 11 to the Hebr. wherein most memorable is that of Moses, who esteemed the reproach of Christ greater riches then the treasures of Aegypt,
But we have better Examples to follow in the Book of daniel, of the Maccabees, in the 11 to the Hebrew wherein most memorable is that of Moses, who esteemed the reproach of christ greater riches then the treasures of Egypt,
and St Austin, Tolerare tentationes iubes nos Domine, non amare, nemo quod tolerat amat etsi tolerare amat, quamuis enim gaudeat se tolerare, tamen mavult non esse quod toleret;
and Saint Austin, Tolerare temptations iubes nos Domine, non amare, nemo quod tolerate amat Though tolerare amat, quamuis enim Gaudeat se tolerare, tamen Mavult non esse quod toleret;
Those Frierly speaches then, one of him that being released of his temptation, expressed his griefe in these words, Domine nen sum ego dignus modica tribulatione? the other of him that being sollicited to Adulterie by his owne lust, refused the prayers of him that offered to intreat GOD on his behalfe, out of a conceipt that his striuing with that lust would turne to his greater glorie, sauour too much of Cloyster superstition, it may be impuritie also.
Those Freely Speeches then, one of him that being released of his temptation, expressed his grief in these words, Domine nen sum ego Dignus Modica tribulation? the other of him that being solicited to Adultery by his own lust, refused the Prayers of him that offered to entreat GOD on his behalf, out of a conceit that his striving with that lust would turn to his greater glory, savour too much of Cloister Superstition, it may be impurity also.
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so being vnder it, we must not rest vpon our own strength, we must put on that same compleat Armour mentioned •phes. 6. if we stand vpon this ground with St Paul, Phil. 4.19. I can doe all things through Christ that strengtheneth me, we shall feele the truth of that which CHRIST spake to St Paul, My grace is sufficient for thee, 2 Cor. 12.9. my strength is made perfect in weaknesse;
so being under it, we must not rest upon our own strength, we must put on that same complete Armour mentioned •phes. 6. if we stand upon this ground with Saint Paul, Philip 4.19. I can do all things through christ that strengtheneth me, we shall feel the truth of that which CHRIST spoke to Saint Paul, My grace is sufficient for thee, 2 Cor. 12.9. my strength is made perfect in weakness;
so that if any faile in temptation, the reason must needs be, not because he wanted strength (which is present to all them that seeke it of GOD) but because he wanted heart to put forth his strength, according to that good rule in Tertullian, Aliquando in lucta vincit quis non quia fortior, sed quia cum timidiore congressus;
so that if any fail in temptation, the reason must needs be, not Because he wanted strength (which is present to all them that seek it of GOD) but Because he wanted heart to put forth his strength, according to that good Rule in Tertullian, Aliquando in Lucta vincit quis non quia fortior, sed quia cum timidiore congressus;
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for questionlesse the greater strength is on the Christians side, he might if he were not a coward NONLATINALPHABET, endure; the first part of the patient mans worth.
for questionless the greater strength is on the Christians side, he might if he were not a coward, endure; the First part of the patient men worth.
he may be moued vnto it by feare, and so be patient, but that is patience perforce, he must not be held in thereby, the vertue that GOD calleth for is Loue.
he may be moved unto it by Fear, and so be patient, but that is patience perforce, he must not be held in thereby, the virtue that GOD calls for is Love.
Yea rather we must expect the reward, and haue our eye principally vpon that which should be the first mouer of our dutie, the loue of GOD. The reason why this vertue is required, is for the three-fold propertie thereof, the extensiue, intensiue,
Yea rather we must expect the reward, and have our eye principally upon that which should be the First mover of our duty, the love of GOD. The reason why this virtue is required, is for the threefold property thereof, the extensive, intensive,
Last of all it is protensiue, no vertue can hold out so long as Charitie, for loue is as strong as death, the coles thereof are coles of fire which hath a most vehement flame, many waters cannot quench loue,
Last of all it is protensiue, no virtue can hold out so long as Charity, for love is as strong as death, the coals thereof Are coals of fire which hath a most vehement flame, many waters cannot quench love,
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We see then that the sinceritie, as of pietie, so of patience consists in Loue, whereby we must shew that we suffer without all respect of our owne either profit, or pleasure, Pulcherrimus coronae nexus, quando puritas vita & humilis pressurarum tolerantia, sibi cohaerent.
We see then that the sincerity, as of piety, so of patience consists in Love, whereby we must show that we suffer without all respect of our own either profit, or pleasure, Pulcherrimus coronae nexus, quando puritas vita & Humilis pressurarum tolerantia, sibi coherent.
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and treacherous purposes if we rip vp, we shall find that although in their sufferings they did NONLATINALPHABET yet they did it not out of the loue of GOD,
and treacherous Purposes if we rip up, we shall find that although in their sufferings they did yet they did it not out of the love of GOD,
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I come now to the second maine part, which is the Recompence, the recompence which is prouided for Patience, a recompence suitable vnto the patience, a happy end of so worthy a vertue.
I come now to the second main part, which is the Recompense, the recompense which is provided for Patience, a recompense suitable unto the patience, a happy end of so worthy a virtue.
for the Couenant between GOD and his Church stands in mutuall stipulation of loue, and here we haue mutuall experiments answerable to that stipulation;
for the Covenant between GOD and his Church Stands in mutual stipulation of love, and Here we have mutual experiments answerable to that stipulation;
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now in the Recompence, you shall heare an experiment of GODS loue to man, for the end of Patience is Blessednesse; Blessed is the man, for he shall receiue;
now in the Recompense, you shall hear an experiment of GOD'S love to man, for the end of Patience is Blessedness; Blessed is the man, for he shall receive;
The second reason is the subordination of the meanes to the end, which is a iust cause why the title of the end should be giuen to the meanes for GOD doth not appoint meanes,
The second reason is the subordination of the means to the end, which is a just cause why the title of the end should be given to the means for GOD does not appoint means,
The meanes therefore, and especially this, are often vrged and sweetned with this title blessed. Blessednesse at the first ran in these tearmes, Hoc fac & viues, it required onely an actiue,
The means Therefore, and especially this, Are often urged and sweetened with this title blessed. Blessedness At the First ran in these terms, Hoc fac & vives, it required only an active,
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and drinke of his cup, And if you marke the eight beatitudes; in the first Sermon of CHRIST, you see that they run almost all of them vpon a passiue obedience,
and drink of his cup, And if you mark the eight Beatitudes; in the First Sermon of CHRIST, you see that they run almost all of them upon a passive Obedience,
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therefore St Iames addeth what hereafter they are to expect, and that is the crowne of life. This I told you is a full definition of blessednesse, a definition that better resolueth then those many but different that are found in Philosophy;
Therefore Saint James adds what hereafter they Are to expect, and that is the crown of life. This I told you is a full definition of blessedness, a definition that better resolveth then those many but different that Are found in Philosophy;
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therefore CHRIST in the Reuelations saith, Esto fidelis & tibi dabo coronam, and againe, hold fast that none take thy crowne, and St Paul, I haue fought a good fight, I haue kept the faith, from hence forth there is layd vp for me a crowne of righteousnesse, &c. Haec vita est negotiatio, they that here exercise their faith,
Therefore CHRIST in the Revelations Says, Esto Fidelis & tibi Dabo Crown, and again, hold fast that none take thy crown, and Saint Paul, I have fought a good fight, I have kept the faith, from hence forth there is laid up for me a crown of righteousness, etc. Haec vita est negotiatio, they that Here exercise their faith,
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and power of our soule, and sheweth how euerie one shall haue his content, the eye in beholding GOD, the eare in hearing the musicke of Heauen, the tongue in praysing, &c. The last is the dignitie, and that is principally noted by a crowne, as it appeares by the vse that is made thereof on Kings heads.
and power of our soul, and shows how every one shall have his content, the eye in beholding GOD, the ear in hearing the music of Heaven, the tongue in praising, etc. The last is the dignity, and that is principally noted by a crown, as it appears by the use that is made thereof on Kings Heads.
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And indeed what is eternall life, but a Coronation day, the Scripture indescribing it remembreth all parts of a Coronation, the robes long white robes of righteousnesse which we shall put on then, the oyle of gladnesse wherewith we shall be annointed then, the Scepter which CHRIST shall put into our hands to bruise therewith all Nations, the Throne whereupon we shall sit with CHRIST, the Feast whereat we shall eat and drinke with him;
And indeed what is Eternal life, but a Coronation day, the Scripture indescribing it Remember all parts of a Coronation, the robes long white robes of righteousness which we shall put on then, the oil of gladness wherewith we shall be anointed then, the Sceptre which CHRIST shall put into our hands to bruise therewith all nations, the Throne whereupon we shall fit with CHRIST, the Feast whereat we shall eat and drink with him;
Ad hereunto that this Crowne is significantly, called a crowne of life, to distinguish it from the Crowne of mortall Princes, which is but a dead crowne, whereas this is a liuing.
Ad hereunto that this Crown is significantly, called a crown of life, to distinguish it from the Crown of Mortal Princes, which is but a dead crown, whereas this is a living.
In that day shall the Lord of Hosts be for a Crowne of glorie, Esay 28. and a Diadem of beautie to the residue of his people, and the people shall be a Crowne of glorie in the hand of the Lord,
In that day shall the Lord of Hosts be for a Crown of glory, Isaiah 28. and a Diadem of beauty to the residue of his people, and the people shall be a Crown of glory in the hand of the Lord,
St Paul is plaine for it, Hebr. 2. This phrase then of the Crowne of life is more then a militarie phrase, the Souldiers in triumph wore Insigne sine regno, but here Insigne ceniungitur cum regno; and the name of Crowne is vsed rather then any other ornament,
Saint Paul is plain for it, Hebrew 2. This phrase then of the Crown of life is more then a military phrase, the Soldiers in triumph wore Insigne sine regno, but Here Insigne ceniungitur cum regno; and the name of Crown is used rather then any other ornament,
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because ornamenta caetera membrorum sunt singulorum, capitis ornatus, totius corporis est dignitas. You haue heard what is Patience, and what is the Recompence thereof;
Because Ornamenta caetera Members sunt singulorum, capitis Ornatus, totius corporis est dignitas. You have herd what is Patience, and what is the Recompense thereof;
one thing remaineth, that the patient man may know vpon what ground he may expect this recompence, That is set downe here by the Apostle in two Verbes, NONLATINALPHABET,
one thing remains, that the patient man may know upon what ground he may expect this recompense, That is Set down Here by the Apostle in two Verbs,,
See then our title, it is from GOD, but grounded not vpon the Law, but the Gospel. And indeed if you looke into St Paul, we shall find that NONLATINALPHABET, is a word proper to the Gospel, especially in the Epistle to the Galathians: so that we must not stand vpon desert,
See then our title, it is from GOD, but grounded not upon the Law, but the Gospel. And indeed if you look into Saint Paul, we shall find that, is a word proper to the Gospel, especially in the Epistle to the Galatians: so that we must not stand upon desert,
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but acknowledge GODS mercie, for as it is Psal. 103. Coronat te miserationthus. It is true that St Paul calleth it Coronam iustitiae, but there is Iustitia fidelitatis as well as aqualitatis. The ground of merit euen in the Creation, was GODS Contract which he vouchsafed to make with his Vassall, notwithstanding the Obligation of his naturall alleageance.
but acknowledge GOD'S mercy, for as it is Psalm 103. Coronat te miserationthus. It is true that Saint Paul calls it crown iustitiae, but there is Iustitia fidelitatis as well as aqualitatis. The ground of merit even in the Creation, was GOD'S Contract which he vouchsafed to make with his Vassal, notwithstanding the Obligation of his natural allegiance.
GODS Couenant was of life, proportionable to the magnificencie of GOD, so that there was apparantly a proportion betweene the workes and the Worker, the Rewarder and the reward;
GOD'S Covenant was of life, proportionable to the magnificency of GOD, so that there was apparently a proportion between the works and the Worker, the Rewarder and the reward;
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Hence it is that betweene Adams obedience, and GODS recompence thereof, there could be no merit of condignitie, which properly vnderstood compares and equalleth the worke and the reward, without any other respect;
Hence it is that between Adams Obedience, and GOD'S recompense thereof, there could be no merit of condignity, which properly understood compares and equalleth the work and the reward, without any other respect;
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But his first word was Legall, the word wherewith we haue to doe is Euangelicall, a word published by the Prophets and Apostles, wherein there is mercie, not onely in that GOD proposeth a reward to the worke,
But his First word was Legal, the word wherewith we have to do is Evangelical, a word published by the prophets and Apostles, wherein there is mercy, not only in that GOD Proposeth a reward to the work,
for touching the worke of our passiue obedience, St Pauls rule is true, Non sunt condignae passiones, &c. Saint St Bernard openeth St Pauls meaning fairely and fully,
for touching the work of our passive Obedience, Saint Paul's Rule is true, Non sunt condignae Passions, etc. Saint Saint Bernard Openeth Saint Paul's meaning fairly and Fully,
lest any man should restraine it out of a vaine conceit of any worth of his owne, Non sunt condignae (saith he) vel ad praeteritam culpam quae remittitur;
lest any man should restrain it out of a vain conceit of any worth of his own, Non sunt condignae (Says he) vel ad praeteritam Fault Quae remittitur;
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Let affliction be vnsauourie, yet temptation rellisheth well, for what generous nature doth not affect to haue his vertue most conspicuous? especially that vertue which is the life of all vertue, I meane the loue of God. There is then matter of Ioy included in the nature of the Crosse.
Let affliction be unsavoury, yet temptation relisheth well, for what generous nature does not affect to have his virtue most conspicuous? especially that virtue which is the life of all virtue, I mean the love of God. There is then matter of Joy included in the nature of the Cross.
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The Moralist teacheth that pleasure is inseparable from blessednesse; and how sweet life is, aske but the Naturalist, whose axiome that is, Skin for skin, and all that a man hath he will giue for his life.
The Moralist Teaches that pleasure is inseparable from blessedness; and how sweet life is, ask but the Naturalist, whose axiom that is, Skin for skin, and all that a man hath he will give for his life.
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And as for a Crowne, all Histories will teach vs, that there hath beene no kind of Festiuitie amongst the Ancients, whereof one token was not the wearing of a Crowne.
And as for a Crown, all Histories will teach us, that there hath been no kind of Festivity among the Ancients, whereof one token was not the wearing of a Crown.
Let Iulian seeke to disgrace the Crosse, and not endure it vpon his Standard, he shall find it in the verie entrals of beasts crowned to his confusion.
Let Iulian seek to disgrace the Cross, and not endure it upon his Standard, he shall find it in the very entrails of beasts crowned to his confusion.
and all that suffer for CHRIST, shall one day haue occasion to sing that part of the eighth Psalme (which belongs to you no lesse then to CHRIST) Lord what is man that thou art so mindfull of him? Thou hast made him a little lower then the Angels by affliction, but hast crowned him with glorie and honour.
and all that suffer for CHRIST, shall one day have occasion to sing that part of the eighth Psalm (which belongs to you no less then to CHRIST) Lord what is man that thou art so mindful of him? Thou hast made him a little lower then the Angels by affliction, but haste crowned him with glory and honour.
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nay, their vertue must become the more resplendent by it, so shall they be twice happy, happy here on earth, in that they beare the Crosse vpon their Crownes, and happy in Heauen, where GOD shall set the Crowne vpon all their Crosses. GOD grant all states, according to their degrees, this Patience, that they may euerie one in Heauen receiue his measure of the Recompence. Blessed are they that suffer persecution for righteousnesse sake.
nay, their virtue must become the more resplendent by it, so shall they be twice happy, happy Here on earth, in that they bear the Cross upon their Crowns, and happy in Heaven, where GOD shall Set the Crown upon all their Crosses. GOD grant all states, according to their Degrees, this Patience, that they may every one in Heaven receive his measure of the Recompense. Blessed Are they that suffer persecution for righteousness sake.
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as we read at the 13 verse, and we read there also that CHRIST then went vp to Hierusalem. First, He went vp to be a good example vnto others of obeying the Law:
as we read At the 13 verse, and we read there also that CHRIST then went up to Jerusalem. First, He went up to be a good Exampl unto Others of obeying the Law:
and therefore the first worke that he vndertooke, was to reforme that place. In this Reformation he manifested potentiam & potestatem, power and authoritie;
and Therefore the First work that he undertook, was to reform that place. In this Reformation he manifested potentiam & potestatem, power and Authority;
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If that, much more this, for CHRIST was now lesse knowne, and worse attended, therefore it was the more strange that being but one man, in shew a meane man, he should not onely set vpon,
If that, much more this, for CHRIST was now less known, and Worse attended, Therefore it was the more strange that being but one man, in show a mean man, he should not only Set upon,
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so was there in his words, for they were commanding, and the command was no lesse effectuall then peremtorie, dixit & factum est, all obeyed without disputing.
so was there in his words, for they were commanding, and the command was no less effectual then peremptory, dixit & factum est, all obeyed without disputing.
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The Market is an House of Merchandize, men assemble there for worldly commerce; Terrena sapiunt, dum terrena tractant, as are the things, so will their minds be; those earthly, therefore these.
The Market is an House of Merchandise, men assemble there for worldly commerce; Terrena sapiunt, dum Terrena tractant, as Are the things, so will their minds be; those earthly, Therefore these.
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The properties of a place are to be definitiue, and preseruatiue, it limits, and sustaines whatsoeuer thing is in it, whereupon the Schooles make a question,
The properties of a place Are to be definitive, and preservative, it Limits, and sustains whatsoever thing is in it, whereupon the Schools make a question,
Though then GOD be euerie-where, yet where the Church is, there is in a speciall sort his place, which in my Text is called his house. Now the Church is partly triumphant,
Though then GOD be everywhere, yet where the Church is, there is in a special sort his place, which in my Text is called his house. Now the Church is partly triumphant,
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His Essence then continueth vnlimited, higher then the Heauens, deeper then Hell, longer then the Earth, wider then the Sea (as Zophar the Naamathite speaketh in the 11 of Iob) GOD hath no bounds of himselfe, but himselfe.
His Essence then Continueth unlimited, higher then the Heavens, Deeper then Hell, longer then the Earth, wider then the Sea (as Zophar the Naamathite speaks in the 11 of Job) GOD hath no bounds of himself, but himself.
his name is Shaddai, All-sufficient, therefore doth the Scripture adde NONLATINALPHABET, to his perfections, NONLATINALPHABET, Onely-wise, Onely-immortall, Onely-Lord, &c. and the Fathers compound his Attributes with NONLATINALPHABET, mightie, of himselfe, NONLATINALPHABET, true of himselfe, NONLATINALPHABET, sufficient of himselfe;
his name is Shaddai, All-sufficient, Therefore does the Scripture add, to his perfections,, Only wise, Onely-immortall, Onely-Lord, etc. and the Father's compound his Attributes with, mighty, of himself,, true of himself,, sufficient of himself;
for the Sonne of GOD could not be incarnate on earth, if that were true; but also of the Creation, for if GODS Essence be not present with euerie creature,
for the Son of GOD could not be incarnate on earth, if that were true; but also of the Creation, for if GOD'S Essence be not present with every creature,
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and partly militant, therefore hath GOD an House in Heauen, of which CHRIST speaketh in St Iohn, and an House on earth which Salomon speaketh of in his dedicatorie Prayer;
and partly militant, Therefore hath GOD an House in Heaven, of which CHRIST speaks in Saint John, and an House on earth which Solomon speaks of in his dedicatory Prayer;
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and the House on Earth, as Nazianzene gathereth out of the Epistle to the Hebrewes, and the Apostle out of Moses. Hereupon is grounded the frequent communion of names, Heauen is called a Sanctuarie, and the Sanctuarie is called Heauen, as if that were Caelestle solum, Earth in Heauen;
and the House on Earth, as Nazianzene gathereth out of the Epistle to the Hebrews, and the Apostle out of Moses. Hereupon is grounded the frequent communion of names, Heaven is called a Sanctuary, and the Sanctuary is called Heaven, as if that were Caelestle solum, Earth in Heaven;
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and set forth the liuing GOD attended with infinite numbers of holy liuing Spirits, whose awfull behauiour preach humilitie to vs vile sinfull wretches,
and Set forth the living GOD attended with infinite numbers of holy living Spirits, whose awful behaviour preach humility to us vile sinful wretches,
And indeed the Cloud rested vpon the Mercie Seat, which couered the Arke of the Couenant, wherein were included the Two Tables, conteyning the Articles thereof;
And indeed the Cloud rested upon the Mercy Seat, which covered the Ark of the Covenant, wherein were included the Two Tables, containing the Articles thereof;
Adde hereunto that as that Couenant is resolued into two parts, NONLATINALPHABET, GODS stipulation, and our restipulation: so the principall parts of the Temple were Oraculum & Altare, the Oracle, and the Altar;
Add hereunto that as that Covenant is resolved into two parts,, GOD'S stipulation, and our restipulation: so the principal parts of the Temple were Oraculum & Altar, the Oracle, and the Altar;
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at both which GOD shewed himselfe to be the Father of CHRIST. The properties of a Father are vigilant prouidencie ouer, and tender indulgence toward his child,
At both which GOD showed himself to be the Father of CHRIST. The properties of a Father Are vigilant prouidencie over, and tender indulgence towards his child,
and GOD accept their deuotion, but a full proofe how GODS bowels were compassionate towards them? So that both these parts speake nothing but grace, grace GODS grace in IESVS CHRIST.
and GOD accept their devotion, but a full proof how GOD'S bowels were compassionate towards them? So that both these parts speak nothing but grace, grace GOD'S grace in JESUS CHRIST.
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The other parts of the Temple were but accessories to these, and therefore must follow the condition of the principall, they signifie grace, and are also holy, Omnes fines Templi in circuitu Sanctum Sanctorum, the very outskirts were reuerent,
The other parts of the Temple were but accessories to these, and Therefore must follow the condition of the principal, they signify grace, and Are also holy, Omnes fines Templi in circuitu Sanctum Sanctorum, the very outskirts were reverent,
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and yet CHRIST calleth that His Fathers House; so did it please GOD to hallow those remoter parts, to put vs in mind how much more the nearer to his presence were to be reuerent in our eyes.
and yet CHRIST calls that His Father's House; so did it please GOD to hallow those Remoter parts, to put us in mind how much more the nearer to his presence were to be reverent in our eyes.
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But how could that or any part of the Temple be CHRISTS Fathers House, seeing (by the Iewes owne confession) it wanted both the Arke and the Cloud, Types the one of the Father, the other of CHRIST? Surely though GOD after the Babylonian Captiuitie would not supply the Iewes any more with those Types, to set a sharper edge vpon their longing after the truth,
But how could that or any part of the Temple be CHRIST Father's House, seeing (by the Iewes own Confessi) it wanted both the Ark and the Cloud, Types the one of the Father, the other of CHRIST? Surely though GOD After the Babylonian Captivity would not supply the Iewes any more with those Types, to Set a sharper edge upon their longing After the truth,
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yet because the Oracles which were giuen from the Cloud, continued in the Scriptures, and their sacrifices were accepted in reference to the former Propitiatorie, GOD still acknowledged the Temple for his House,
yet Because the Oracles which were given from the Cloud, continued in the Scriptures, and their Sacrifices were accepted in Referente to the former Propitiatory, GOD still acknowledged the Temple for his House,
and our Churches also vpon the same ground, for that where two or three are gathered together in Christs Name, he is amongst them, GOD speaketh to vs in his Word,
and our Churches also upon the same ground, for that where two or three Are gathered together in Christ Name, he is among them, GOD speaks to us in his Word,
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our Churches (I say) vpon this ground are NONLATINALPHABET, places of state and grace, we may well call them Christs Fathers House; we may not vnder-value them,
our Churches (I say) upon this ground Are, places of state and grace, we may well call them Christ Father's House; we may not undervalue them,
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But hath GOD care of Churches, of Temples made with hands, built of timber and of stone, of gold and of siluer? Or are not these things rather written for vs, to rayse our thoughts to higher things? These were but Types, they haue a truth, they were Ecclesiasteria, places or sites of Churches, not NONLATINALPHABET (as Isidor Peluciota doth well distinguish) That which is truly a Temple or a Church is Rationabilis domus (as Chrysostome speaketh) Christ is the Temple; as himselfe teacheth not farre from my Text.
But hath GOD care of Churches, of Temples made with hands, built of timber and of stone, of gold and of silver? Or Are not these things rather written for us, to raise our thoughts to higher things? These were but Types, they have a truth, they were Ecclesiasteria, places or sites of Churches, not (as Isidore Pelusium does well distinguish) That which is truly a Temple or a Church is Rationabilis domus (as Chrysostom speaks) christ is the Temple; as himself Teaches not Far from my Text.
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But CHRISTS person is either naturall, or mysticall himselfe, or his Church also: himselfe is immediately, and the Church mediately the truth of this Type.
But CHRIST person is either natural, or mystical himself, or his Church also: himself is immediately, and the Church mediately the truth of this Type.
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We must first behold this truth in CHRIST, for he is NONLATINALPHABET, the Originall Sampler, whereof we are but NONLATINALPHABET, exemplifications, therefore though we must be answerable vnto him,
We must First behold this truth in CHRIST, for he is, the Original Sampler, whereof we Are but, exemplifications, Therefore though we must be answerable unto him,
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CHRIST then is a liuing Temple, his name Christ importeth as much, you may gather it out of the Prophet Daniel, when he was conceiued by the Holy Ghost,
CHRIST then is a living Temple, his name christ imports as much, you may gather it out of the Prophet daniel, when he was conceived by the Holy Ghost,
But St Paul to the Hebrewes hath taught vs, that whereas there are two natures in CHRIST, the Godhead, and the Manhood, he is a Temple in regard of his Manhood, yet NONLATINALPHABET, (as Nyssene speaketh) both parts thereof concurre to make this Temple.
But Saint Paul to the Hebrews hath taught us, that whereas there Are two nature's in CHRIST, the Godhead, and the Manhood, he is a Temple in regard of his Manhood, yet, (as Nyssene speaks) both parts thereof concur to make this Temple.
Not of the Oracle, for CHRIST was Sapientia & Verbum Dei, the Wisedome, and the Word of GOD, throughly acquainted with his secrets which he cleerely reuealed to his Church,
Not of the Oracle, for CHRIST was Sapientia & Verbum Dei, the Wisdom, and the Word of GOD, thoroughly acquainted with his secrets which he clearly revealed to his Church,
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yea, he was Vtrum { que } Altare, the Altar of Incense, for from his sacred brest ascended deuout Prayers, more pleasing to GOD then the sweetest odors;
yea, he was Utum { que } Altar, the Altar of Incense, for from his sacred breast ascended devout Prayers, more pleasing to GOD then the Sweetest odours;
and what Holocaust was euer so propitiatorie as the Sacrifice of his Body which he offered vnto GOD to expiate the sinnes of the world? Well might his enemies fasten his Body to the Crosse as a place of execution,
and what Holocaust was ever so propitiatory as the Sacrifice of his Body which he offered unto GOD to expiate the Sins of the world? Well might his enemies fasten his Body to the Cross as a place of execution,
as many as haue Vnion with his person, haue Communion in his grace, and by that Temples dwelling in vs, we our selues become Temples (as Cassian well collects.) We must then see how well herein we answer CHRIST;
as many as have union with his person, have Communion in his grace, and by that Temples Dwelling in us, we our selves become Temples (as Cassian well Collects.) We must then see how well herein we answer CHRIST;
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But lest question should be made of any part in the sixth Chapter, he distinctly expresseth both Body and Soule, He that is ioyned vnto the Lord is one Spirit with him, that is cleere for our soule.
But lest question should be made of any part in the sixth Chapter, he distinctly Expresses both Body and Soul, He that is joined unto the Lord is one Spirit with him, that is clear for our soul.
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And lest we should vnder-value our worser part, Know you not (saith he) that your bodyes are the Temples of the Holy Ghost? So that no question can be made of either part of our person, both are liuing stones, and built vp into a Spirituall House.
And lest we should undervalue our Worse part, Know you not (Says he) that your bodies Are the Temples of the Holy Ghost? So that no question can be made of either part of our person, both Are living stones, and built up into a Spiritual House.
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And if we be Spirituall Houses, then God is in vs of a truth, for so the Apostle collecteth, Ye are the Temples of the liuing God (saith GOD) and I will dwell in them, and walke in them.
And if we be Spiritual Houses, then God is in us of a truth, for so the Apostle collecteth, You Are the Temples of the living God (Says GOD) and I will dwell in them, and walk in them.
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St Peter is not afraid to say, We are made partakers of the Diuine nature, and the Fathers that we are deified. Although there be no personall vnion betweene vs and GOD,
Saint Peter is not afraid to say, We Are made partakers of the Divine nature, and the Father's that we Are deified. Although there be no personal Union between us and GOD,
as there is in CHRIST, yet such a mysticall one there is, that Philo Iudaeus his words are verie true, Deus est animae bonorum incola, malorum tantum accola, though GODS generall influence be wanting to no Creature,
as there is in CHRIST, yet such a mystical one there is, that Philo Iudaeus his words Are very true, Deus est Spirits Bonorum Inhabitant, malorum Tantum Accola, though GOD'S general influence be wanting to no Creature,
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And all they to whom GOD commeth so neere, haue presently erected in them an Oracle, and an Altar; the Spirit by the Word reuealeth their eyes to see the maruailous things of GODS Law, they are all NONLATINALPHABET, They haue an vnction that teacheth them all things, 1 Iohn 2. 1 Cor. 2. yea they haue the verie mind of Christ;
And all they to whom GOD comes so near, have presently erected in them an Oracle, and an Altar; the Spirit by the Word Revealeth their eyes to see the marvelous things of GOD'S Law, they Are all, They have an unction that Teaches them all things, 1 John 2. 1 Cor. 2. yea they have the very mind of christ;
yea, the same Spirit that erecteth the Oracle, erects an Altar also, an Altar of Incense in their hearts, which sendeth forth Prayers, intelligibiliter suaueolentes, Spirituall,
yea, the same Spirit that erecteth the Oracle, erects an Altar also, an Altar of Incense in their hearts, which sends forth Prayers, intelligibiliter suaueolentes, Spiritual,
but acceptable vnto GOD. (as Origen answereth Celsu• obiecting to the Christians that they had no Altars.) And how can we want an Altar of burnt sacrifice when our broken and contrite hearts offer vp our bodies a liuing sacrifice, holy and acceptable to GOD, which is our reasonable seruice of him?
but acceptable unto GOD. (as Origen Answers Celsu• objecting to the Christians that they had no Altars.) And how can we want an Altar of burned sacrifice when our broken and contrite hearts offer up our bodies a living sacrifice, holy and acceptable to GOD, which is our reasonable service of him?
This is enough to let you vnderstand that we are (if we are Christians) Houses of God, answerable vnto Christ; I would it were enough also to perswade vs so to esteeme our selues as such grace requireth at our hands;
This is enough to let you understand that we Are (if we Are Christians) Houses of God, answerable unto christ; I would it were enough also to persuade us so to esteem our selves as such grace requires At our hands;
for what an improuement is this to our persons? and what a remembrance should this be to euerie one to keepe his Vessell in honour? but more of that anon.
for what an improvement is this to our Persons? and what a remembrance should this be to every one to keep his Vessel in honour? but more of that anon.
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but we should liue together as Merchants, ordered by commutatiue Iustice, whose Standard is NONLATINALPHABET, it requireth that men barter vpon euen tearmes:
but we should live together as Merchant's, ordered by commutative justice, whose Standard is, it requires that men barter upon even terms:
To preuent this mischiefe GOD hath appointed distributiue Iustice, the vertue of the Magistrate, who dispencing praemium & poenam, Reward and Punishment, should set euerie man a thriuing,
To prevent this mischief GOD hath appointed distributive justice, the virtue of the Magistrate, who Dispensing Premium & poenam, Reward and Punishment, should Set every man a thriving,
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because some are ouer-thriuing, but also of the decay of Trades no lesse dangerous, because there are so many thousands that haue no meanes to thriue at all.
Because Some Are ouer-thriuing, but also of the decay of Trades no less dangerous, Because there Are so many thousands that have no means to thrive At all.
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while the Gentleman depopulates the Countrey, and the Vsurer and Victualer are become the chiefe Trades-men of Incorporations, what wonder if contrarie to GODS Law and the Kings the whole Land be filled with miserable poore.
while the Gentleman depopulates the Country, and the Usurer and Victualer Are become the chief Tradesmen of Incorporations, what wonder if contrary to GOD'S Law and the Kings the Whole Land be filled with miserable poor.
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There is no true, at least no full remedy for this euill, but they to whom the care of distributiue Iustice is committed must reuiue and quicken the Commutatiue, and make our Land according vnto that good opportunitie which GOD hath giuen vs, an House of Merchandize.
There is no true, At least not full remedy for this evil, but they to whom the care of distributive justice is committed must revive and quicken the Commutative, and make our Land according unto that good opportunity which GOD hath given us, an House of Merchandise.
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Hauing sufficiently opened the description of the Temple, and the Market; The difference betweene them is euident to a meane conceit, he will easily apprehend that the one place is Heauenly, the other Earthly, the one for the Communion of Saints, the other for the Commonweale, in the one place we need be no more then Men, in the other we must shew our selues to be the Children of God. And is it not a great fault to confound these things which GOD hath so distinguished? Surely it is,
Having sufficiently opened the description of the Temple, and the Market; The difference between them is evident to a mean conceit, he will Easily apprehend that the one place is Heavenly, the other Earthly, the one for the Communion of Saints, the other for the Commonweal, in the one place we need be no more then Men, in the other we must show our selves to be the Children of God. And is it not a great fault to confound these things which GOD hath so distinguished? Surely it is,
and it is most likely that while CHRIST expelled the Merchants with his whip, he spake these words vnto them, Make not my Fathers House an house of Merchandize.
and it is most likely that while CHRIST expelled the Merchant's with his whip, he spoke these words unto them, Make not my Father's House an house of Merchandise.
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In estimating our owne wrongs we aggrauate them by this circumstance, and shall we neglect it when we ponder the sinnes we commit against GOD? Nay rather, the greatnesse of our contempt ariseth with the greatnesse of his Maiestie which appeareth in that place,
In estimating our own wrongs we aggravate them by this circumstance, and shall we neglect it when we ponder the Sins we commit against GOD? Nay rather, the greatness of our contempt arises with the greatness of his Majesty which appears in that place,
Now what doth that due regard require at our hands? Surely that we bring not so much as the world into the Temple, we may not doe legitima in illegitimo loco (saith St Austin) we may not doe lawfull things in a place appointed for better vses;
Now what does that due regard require At our hands? Surely that we bring not so much as the world into the Temple, we may not do Legitimate in illegitimo loco (Says Saint Austin) we may not do lawful things in a place appointed for better uses;
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Caelum est, Caelum ingrederis, the Temple is Heauen, as you are taught before, when thou entrest the Temple thou must suppose thou art entering into the Kingdome of Heauen.
Caelum est, Caelum ingrederis, the Temple is Heaven, as you Are taught before, when thou enterest the Temple thou must suppose thou art entering into the Kingdom of Heaven.
Haue you not Houses of your owne (saith the Apostle) or doe you despise the Church of God? If euer, there it must appeare that though we be in, yet we are not of the world;
Have you not Houses of your own (Says the Apostle) or do you despise the Church of God? If ever, there it must appear that though we be in, yet we Are not of the world;
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for what more vsuall then therein to thinke of dealing in worldly things? CHRIST would not endure it (as you may perceiue in my Text) I would we had some of CHRISTS zeale;
for what more usual then therein to think of dealing in worldly things? CHRIST would not endure it (as you may perceive in my Text) I would we had Some of CHRIST zeal;
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And yet Bedes complaint is true, Many come to Church which are so farre from hauing any mind to heare or pray, vt ea pro quibus orare debebant peccata augeant, that they run farther in arrerages while they should be by repentance and faith cancelling their Obligation;
And yet Beds complaint is true, Many come to Church which Are so Far from having any mind to hear or pray, vt ea Pro quibus orare debebant Peccata augeant, that they run farther in arrearages while they should be by Repentance and faith cancelling their Obligation;
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Neither doe they, silly wretches, discerne the stratageme of the Diuel, he diuerts their attention from the Oracles of GOD, that they may not be put in mind of their dutie,
Neither do they, silly wretches, discern the stratagem of the devil, he diverts their attention from the Oracles of GOD, that they may not be put in mind of their duty,
and then he knowes that if he can so ruine the Oracle and Altar of GOD in man, the masterie will not be hard, let him suggest what he will, he shall be beleeued by them, them that haue no better thoughts,
and then he knows that if he can so ruin the Oracle and Altar of GOD in man, the mastery will not be hard, let him suggest what he will, he shall be believed by them, them that have no better thoughts,
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for the Type is inferiour to the Truth, yea, and if the Truth be abused, the contagion thereof will reach vnto the Type (as we learne in Haggai) where the polluted Priests are said to pollute the hallowed things.
for the Type is inferior to the Truth, yea, and if the Truth be abused, the contagion thereof will reach unto the Type (as we Learn in Chaggai) where the polluted Priests Are said to pollute the hallowed things.
The abuse of CHRIST, and turning that Temple into a House of Merchandize, is a peculiar sinne of the Church of Rome, and well may we call the Popes NONLATINALPHABET, Merchants of CHRIST, witnesse this verie yeere which Paulus Quintus hath made a yeere of Iubile, that is, of Merchandizing CHRIST;
The abuse of CHRIST, and turning that Temple into a House of Merchandise, is a peculiar sin of the Church of Rome, and well may we call the Popes, Merchant's of CHRIST, witness this very year which Paulus Quintus hath made a year of Jubilee, that is, of Merchandising CHRIST;
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and excites peoples deuotion to pacifie GOD, and diuert his wrath, yet seeing it giueth euerie man leaue to chuse his Confessor, and the Confessor power at his pleasure to commute penance, doe you not perceiue the Mysterie of Iniquitie? The artificiall merchandizing of CHRISTS merits vnder the couert of the Popes Indulgence? no doubt but GOD will so be well pacified,
and excites peoples devotion to pacify GOD, and divert his wrath, yet seeing it gives every man leave to choose his Confessor, and the Confessor power At his pleasure to commute penance, do you not perceive the Mystery of Iniquity? The artificial Merchandising of CHRIST merits under the covert of the Popes Indulgence? no doubt but GOD will so be well pacified,
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and Christian soules filled with heauenly comfort, Or rather the Pope sheweth himselfe to be that Whore of Babylon that makes merchandize of the soules of men.
and Christian Souls filled with heavenly Comfort, Or rather the Pope shows himself to be that Whore of Babylon that makes merchandise of the Souls of men.
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And indeed both in Hebrew and Greeke a Whore and a Merchant meet in one name Zona, and NONLATINALPHABET, to note that they vse their merchandizing but to giue an opportunitie vnto whordome;
And indeed both in Hebrew and Greek a Whore and a Merchant meet in one name Zona, and, to note that they use their Merchandising but to give an opportunity unto whoredom;
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and the Diuel is by as a Banker, and what wicked policies, and mischieuous deuices doth he furnish vs with, that we may not part without a bargaine? seldome are we tempted with that which we affect, that we haue not too good opportunities to fulfill the lusts of the flesh, at least we shew that there is no want in affection,
and the devil is by as a Banker, and what wicked policies, and mischievous devices does he furnish us with, that we may not part without a bargain? seldom Are we tempted with that which we affect, that we have not too good opportunities to fulfil the Lustiest of the Flesh, At least we show that there is no want in affection,
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And I would this were all, that we did onely merchandize in the House, I would we did not merchandize the House it selfe, merchandize the materiall House;
And I would this were all, that we did only merchandise in the House, I would we did not merchandise the House it self, merchandise the material House;
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For how venall are sacred both places and things? The Simonie that cannot be excused is growne to be a crying sinne, all the Sophistry that couetousnesse and ambition haue deuised will neuer wash away the guilt thereof that cleaueth to the consciences,
For how venal Are sacred both places and things? The Simony that cannot be excused is grown to be a crying sin, all the Sophistry that covetousness and ambition have devised will never wash away the guilt thereof that cleaveth to the Consciences,
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If we may not Merchandize the Type, much lesse the Truth; and yet how many sell themselues to worke wickednesse? Esay is branded for a profane person who sold his Birth-right for a messe of pottage;
If we may not Merchandise the Type, much less the Truth; and yet how many fell themselves to work wickedness? Isaiah is branded for a profane person who sold his Birthright for a mess of pottage;
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and no wonder, for his Birth-right was mysticall, he therein sold his right to Heauen, and therefore he found no place for repentance though he sought it with teares; a fearefull thing.
and no wonder, for his Birthright was mystical, he therein sold his right to Heaven, and Therefore he found no place for Repentance though he sought it with tears; a fearful thing.
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and are not we verie profane if we merchandize them? doe we not run a desperate course? and prostitute our sacred selues for things of nought? A Heathen-man could say, Nihil cuiquam vilius serpso, a man setteth lesse by nothing then by himselfe, Nostri essemus si haec nostra non essent, we would owne our selues,
and Are not we very profane if we merchandise them? do we not run a desperate course? and prostitute our sacred selves for things of nought? A Heathen man could say, Nihil cuiquam Vilius serpso, a man sets less by nothing then by himself, Our essemus si haec nostra non essent, we would own our selves,
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yet for those verie things we can be contented to giue our selues, and thinke, silly ones that we are, that we haue that verie cheap, which costs vs too too deare, too too deare (I say) if we know the price of a Temple of GOD,
yet for those very things we can be contented to give our selves, and think, silly ones that we Are, that we have that very cheap, which costs us too too deer, too too deer (I say) if we know the price of a Temple of GOD,
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and consecration into Temples which are vouchsafed vs of GOD? Well, if we doe not (as we ought) prize GODS fauour, GOD will (as we deserue) punish our contempt, he that destroyes GODS Temple, him will GOD destroy;
and consecration into Temples which Are vouchsafed us of GOD? Well, if we do not (as we ought) prize GOD'S favour, GOD will (as we deserve) Punish our contempt, he that Destroys GOD'S Temple, him will GOD destroy;
and if we regard not the Iudgement which he executed with a whip, he will one day set vpon vs with his two-edged Sword; and if he strooke such terror into the wicked in the dayes of his Humilitie, iudge you what terror he will strike into them in the dayes of his Glorie;
and if we regard not the Judgement which he executed with a whip, he will one day Set upon us with his two-edged Sword; and if he struck such terror into the wicked in the days of his Humility, judge you what terror he will strike into them in the days of his Glory;
and so must the Spirituall too, purifie the place, purifie your selues, so may you with comfort eat of CHRIST our Passeouer which is sacrificed for vs;
and so must the Spiritual too, purify the place, purify your selves, so may you with Comfort eat of CHRIST our Passover which is sacrificed for us;
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When CHRIST spake these words they were so powerfull that all that heard them did readily obey them, I cannot hope for such a Miracle, but I will pray, That we may all haue grace so to keepe Gods Sabbaoths, Ps. 5. and reuerence his Sanctuarie, that comming into his House in the multitude of his mercies,
When CHRIST spoke these words they were so powerful that all that herd them did readily obey them, I cannot hope for such a Miracle, but I will pray, That we may all have grace so to keep God's Sabbaoths, Ps. 5. and Reverence his Sanctuary, that coming into his House in the multitude of his Mercies,
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and in his feare worshipping towards his holy Temple, we our selues may more and more become Temples of Grace, haue GOD dwell in vs vntill we are translated vnto him, haue the Oracle of Faith,
and in his Fear worshipping towards his holy Temple, we our selves may more and more become Temples of Grace, have GOD dwell in us until we Are translated unto him, have the Oracle of Faith,
This the Owner of the House grant vs, through CHRIST, in whom we haue this honour to be Houses by the operation of the Holy Ghost the Architect of these Houses.
This the Owner of the House grant us, through CHRIST, in whom we have this honour to be Houses by the operation of the Holy Ghost the Architect of these Houses.
To which one GOD in three Persons we render all honour and glorie now and for euer, Amen. Blessed are they that dwell in thy House, O Lord, they shall euer be praysing thee.
To which one GOD in three Persons we render all honour and glory now and for ever, Amen. Blessed Are they that dwell in thy House, Oh Lord, they shall ever be praising thee.
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A SERMON PREACHED AT GREENWICH. PSALME 32. VERSE 5. 5 J said J will confesse my transgressions against my selfe, and thou forgauest the iniquitie of my sinne. Selah.
A SERMON PREACHED AT GREENWICH. PSALM 32. VERSE 5. 5 J said J will confess my transgressions against my self, and thou forgavest the iniquity of my sin. Selac.
But these things are done, the one by Repentance, the other by Ob•dience; these causes, with those effects, are the foure parts, whereinto we may fairely breake this Psalme.
But these things Are done, the one by Repentance, the other by Ob•dience; these Causes, with those effects, Are the foure parts, whereinto we may fairly break this Psalm.
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So then, we haue now to doe with Penitentiall Confession, and are out of this Scripture to learne, what it is, and how it speeds. What it is, we shall see in King Dauids Practise, and in his Successe, how it speeds. But more distinctly.
So then, we have now to do with Penitential Confessi, and Are out of this Scripture to Learn, what it is, and how it speeds. What it is, we shall see in King David practice, and in his Success, how it speeds. But more distinctly.
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The euidence is a Confession, a penitentiall confession, for it layeth the blame where it is deserued, he confesseth against himselfe, and seekes reliefe where it may be found, he confesseth vnto the Lord.
The evidence is a Confessi, a penitential Confessi, for it Layeth the blame where it is deserved, he Confesses against himself, and seeks relief where it may be found, he Confesses unto the Lord.
He confesseth doe I say? I say too much, for he was come no farther then Dixi confitebor, he did but professe his resolution, the action was to come.
He Confesses doe I say? I say too much, for he was come no farther then i have said Confitebor, he did but profess his resolution, the actium was to come.
But marke here also the matter wherein, and the manner how. He relieued him in that which he confessed, in Sinne, the iniquitie of his sinne; and this reliefe was a Release, it was the Forgiuenesse of that sinne.
But mark Here also the matter wherein, and the manner how. He relieved him in that which he confessed, in Sin, the iniquity of his sin; and this relief was a Release, it was the Forgiveness of that sin.
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that we may all be the better for that which shall be spoken, let vs by GODS assistance, with Christian audience, listen againe vnto them as they shall now be vnfolded briefly, and in their order.
that we may all be the better for that which shall be spoken, let us by GOD'S assistance, with Christian audience, listen again unto them as they shall now be unfolded briefly, and in their order.
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I begin at King Dauids Practise; wherein the first thing obserued was the matter confessed; and that is Sinne. Peccatum confitetur, vt Publicanus, non iustitias, vt Pharisaeus;
I begin At King David practice; wherein the First thing observed was the matter confessed; and that is Sin. Peccatum confitetur, vt Publican, non Justice, vt Pharisees;
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but also our selues would be Heralds of our owne vertues, yea and are contentedly deceiued by setting and seeing them in a false light, to haue others admire them,
but also our selves would be Heralds of our own Virtues, yea and Are contentedly deceived by setting and seeing them in a false Light, to have Others admire them,
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Euen so when the remorse of conscience workes, all our guifts, be they neuer so great, they appeare not, they cannot couer our nakednesse, they cannot satisfie our haunger,
Eve so when the remorse of conscience works, all our Gifts, be they never so great, they appear not, they cannot cover our nakedness, they cannot satisfy our hanger,
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but to set at nought the Law-giuer, and set our selues against him, what is it but High-treason? If men satisfie particular lusts, they commit but particular sinnes,
but to Set At nought the Lawgiver, and Set our selves against him, what is it but High treason? If men satisfy particular Lustiest, they commit but particular Sins,
Yea, because there is no neutralitie in this case (for he that is not with GOD is against him) and auersenesse from GOD, is attended with aduersenesse to him (for rebellion is that whereat the Diuel aymeth in reuolt) Sinne doth muster vs in the Armie of the Dragon,
Yea, Because there is no neutrality in this case (for he that is not with GOD is against him) and averseness from GOD, is attended with adverseness to him (for rebellion is that whereat the devil aimeth in revolt) Sin does muster us in the Army of the Dragon,
but out of that detestation which they haue of Treason, they would profitably conclude, how odious they deferue to be in the eyes of GOD, themselues deserue to be,
but out of that detestation which they have of Treason, they would profitably conclude, how odious they deserve to be in the eyes of GOD, themselves deserve to be,
I come now to the manner of confessing. The word vsed by the Psalmist is borrowed out of the Law, Leuit. 5. and Numb. 5. and so alludes to the Ceremoniall Sacrifice, wherein the offerer was to lay his hand vpon the Sacrifice, in acknowledgement of what he deserued,
I come now to the manner of confessing. The word used by the Psalmist is borrowed out of the Law, Levites 5. and Numb. 5. and so alludes to the Ceremonial Sacrifice, wherein the offerer was to lay his hand upon the Sacrifice, in acknowledgement of what he deserved,
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but the confession must be made against our selues, who onely are blame-worthy, and we must present our confession vnto the Lord, from whom onely we may expect succour.
but the Confessi must be made against our selves, who only Are blameworthy, and we must present our Confessi unto the Lord, from whom only we may expect succour.
And indeed St Cyprian telleth vs concerning the inward sense, that confession is NONLATINALPHABET conscientiae; St Austin, that it doth pondus animi prof•rre; St Ambrose, He that confesseth, ingemit cu•pae dolore, speakes with sighes and groanes that cannot be exprest.
And indeed Saint Cyprian Telleth us Concerning the inward sense, that Confessi is conscientiae; Saint Austin, that it does pondus animi prof•rre; Saint Ambrose, He that Confesses, ingemit cu•pae dolore, speaks with sighs and groans that cannot be expressed.
And indeed this inward sense, must be the first step of Confession, and we must be resolued of that truth which is deliuered by Nazianzene, NONLATINALPHABET, it is a principall thing in Confession to be touched at the heart.
And indeed this inward sense, must be the First step of Confessi, and we must be resolved of that truth which is Delivered by Nazianzene,, it is a principal thing in Confessi to be touched At the heart.
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But then ex abundantia cordis os loquitur, and therefore St Austin saith, that to confesse is ex occulto et tenebroso procedere, alluding to Lazarus his comming out of the graue,
But then ex abundantia Cordis os loquitur, and Therefore Saint Austin Says, that to confess is ex occulto et tenebroso procedere, alluding to Lazarus his coming out of the graven,
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If any man be spare of speech in this kind, Tertullian will tell him, that dissimulatio est consilium contumaciae, it is to be doubted that he is not so out of charitie,
If any man be spare of speech in this kind, Tertullian will tell him, that dissimulatio est consilium contumaciae, it is to be doubted that he is not so out of charity,
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whereas Confessio error is is professio deserendi; and he that outwardly and inwardly doth confesse, obligeth himselfe to forsake sinne, both to GOD and man.
whereas Confessio error is is professio deserendi; and he that outwardly and inwardly does confess, obliges himself to forsake sin, both to GOD and man.
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Obligeth himselfe, I say, for the verbe NONLATINALPHABET is iudiciall, and the obligation is the stronger, by how much the stipulation is more solemne;
Obliges himself, I say, for the verb is judicial, and the obligation is the Stronger, by how much the stipulation is more solemn;
It was condemned long since for an Heresie in vnchast Martion, to hold peccata non voluntate sed necessitate patrari, with that maxime he thought to excuse his incontinencie.
It was condemned long since for an Heresy in unchaste Martion, to hold Peccata non voluntate sed necessitate patrari, with that maxim he Thought to excuse his incontinency.
we must stay at home, and there sind the right partie, for man (as Soloman speakes) peruerteth his owne waies, and euerie man (saith St Iames) when he is tempted, is baited and led aside by his owne lusts;
we must stay At home, and there sind the right party, for man (as Solomon speaks) perverteth his own ways, and every man (Says Saint James) when he is tempted, is baited and led aside by his own Lustiest;
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so that the rhetoricall translatio criminis, whether it be de compendio, or per circuitum (as St Austin speakes on this Text) must haue no place in Confession, herein quo quis humilior, eo laudabilior, the lesse excuse, the more grace.
so that the rhetorical translatio Criminis, whither it be de Compendium, or per circuitum (as Saint Austin speaks on this Text) must have no place in Confessi, herein quo quis humilior, eo laudabilior, the less excuse, the more grace.
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And if men in Confession may not deriue their blame to others, how much lesse may they vaunt of that which they doe amisse? And yet how many are there which not onely some out their owne filthinesse,
And if men in Confessi may not derive their blame to Others, how much less may they vaunt of that which they do amiss? And yet how many Are there which not only Some out their own filthiness,
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but also glorie in their shame? The shew of whose countenance witnesseth against them, who discouer their sinne as Sodom did, and desire not to hide it;
but also glory in their shame? The show of whose countenance Witnesseth against them, who discover their sin as Sodom did, and desire not to hide it;
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but plates of Brasse on their fore-head, to be not onely incorrigible, but impudent also, whose sinnes that are indeed the workes of darknesse, are become so shamelesse as to walke abroad at noone day.
but Plataea of Brass on their forehead, to be not only incorrigible, but impudent also, whose Sins that Are indeed the works of darkness, Are become so shameless as to walk abroad At noon day.
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and that is GOD, in CHRIST, which is taught in the second part of the euidence, the confessing to the Lord. To confesse to the Lord, is not to informe him of that which he doth not know,
and that is GOD, in CHRIST, which is taught in the second part of the evidence, the confessing to the Lord. To confess to the Lord, is not to inform him of that which he does not know,
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it is affectus timoris, and confidentiae, which looke to the two Artributes of GOD that temper his prouidence in gouerning the world, I meane Iustice, and Mercie; for confessio peccatorum est testimonium conscientiae timentis Deum (as St Chrysostome) no man can doe it,
it is affectus Fear, and confidentiae, which look to the two Attributes of GOD that temper his providence in governing the world, I mean justice, and Mercy; for confessio peccatorum est testimonium conscientiae timentis God (as Saint Chrysostom) no man can do it,
You expect haply, that importuned by the Romish Commentaries on this place, I should fall vpon the controuersie of Auricular confession, but I know that the Pulpit, especially in the time of Lent, is rather for Ghostly counsell,
You expect haply, that importuned by the Romish Commentaries on this place, I should fallen upon the controversy of Auricular Confessi, but I know that the Pulpit, especially in the time of Lent, is rather for Ghostly counsel,
There is one point more to be obserued before we come to the Successe, and that is, that this confession of King Dauid was onely in purpose, he was come no farther then dixi; a sense he had of his sinne,
There is one point more to be observed before we come to the Success, and that is, that this Confessi of King David was only in purpose, he was come no farther then I have said; a sense he had of his sin,
promptitudinem & alacritatem hoc verbo notat (saith St Bernard) he was willing and ready to make his confession, he adds, Saul dixit peccaui, sed quia non dixit antequam diceret, corde, priusquam ore, as King Dauid did, non audiuit Deus transtulit pec•atum tuum, he heard not so good newes from Samuel, as King Dauid did from Nathan, The Lord hath put away thy sinne.
promptitudinem & alacritatem hoc verbo Notat (Says Saint Bernard) he was willing and ready to make his Confessi, he adds, Saul dixit peccaui, sed quia non dixit antequam diceret, cord, priusquam over, as King David did, non audiuit Deus transtulit pec•atum tuum, he herd not so good news from Samuel, as King David did from Nathan, The Lord hath put away thy sin.
On Earth, Non est confessi causa tuenda rei, Confession is the cause of condemnation, it is not so at the Tribunall of GOD, there though it be not the cause,
On Earth, Non est Confessi causa tuenda rei, Confessi is the cause of condemnation, it is not so At the Tribunal of GOD, there though it be not the cause,
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as Papists straine it, yet it is the meanes of absolution, Whereby you may perceiue, that the word here vsed is a phrase of the Gospell, and not of the Law;
as Papists strain it, yet it is the means of absolution, Whereby you may perceive, that the word Here used is a phrase of the Gospel, and not of the Law;
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For iudgements of men, tread the steps of the Law of GOD, NONLATINALPHABET, there is no reliefe for a poore sinner to be found in the Law, he that will haue it, must seeke i• in the Gospel.
For Judgments of men, tread the steps of the Law of GOD,, there is no relief for a poor sinner to be found in the Law, he that will have it, must seek i• in the Gospel.
We must obserue the Matter forgiuen, and the Manner of forgiuing. The matter forgiuen, is the Iniquitie of his sinne. It is disputed what is meant here by •••quitie, whether culpa, or poena. Some vnderstand poenam, and thinke that an allusion is made in this word vnto the message of Nathan, wherein GOD doth remit the heauiest stroke of his wrath,
We must observe the Matter forgiven, and the Manner of forgiving. The matter forgiven, is the Iniquity of his sin. It is disputed what is meant Here by •••quitie, whither culpa, or poena. some understand poenam, and think that an allusion is made in this word unto the message of Nathan, wherein GOD does remit the Heaviest stroke of his wrath,
Some vnderstand culpam, and will haue this phrase to be an amplification of that, as if Superbia defendens, or Taciturnitas celans, or Impietas contra Deum assurgens, or some such great guilt were meant by this phrase.
some understand Fault, and will have this phrase to be an amplification of that, as if Superbia defendens, or Taciturnitas celans, or Impiety contra God assurgens, or Some such great guilt were meant by this phrase.
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So I thinke the phrase lookes backe vnto that word which was in the Confession. The sinne confessed was Peshang, and this is but an analysis of this word;
So I think the phrase looks back unto that word which was in the Confessi. The sin confessed was Peshang, and this is but an analysis of this word;
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all men ayme at felicitie, but most men stray from it, because they are not led by that Law that guides vnto it, the violating whereof is called Catah.
all men aim At felicity, but most men stray from it, Because they Are not led by that Law that guides unto it, the violating whereof is called Catah.
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But some doe stray out of meere ignorance, and they onely breake the Law; some out of stubbornnesse, which will not submit themselues to the Law-giuer;
But Some do stray out of mere ignorance, and they only break the Law; Some out of stubbornness, which will not submit themselves to the Lawgiver;
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these mens sinne is called peruersenesse, which GOD is said here to forgiue. So that Dauid did not confesse more against himselfe, then GOD includes in his pardon; well may.
these men's sin is called perverseness, which GOD is said Here to forgive. So that David did not confess more against himself, then GOD includes in his pardon; well may.
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And indeed sinne is a burden, a burden (as King Dauid else-where speakes) too heauie for him to beare, NONLATINALPHABET, heauier (saith Chrysostome) then any lead.
And indeed sin is a burden, a burden (as King David elsewhere speaks) too heavy for him to bear,, Heavier (Says Chrysostom) then any led.
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And no wonder, For if euerie euill doe make a heauie heart, much more spirituall euill cloggeth the Spirits, makes a man sincke inwardly, and bow outwardly;
And no wonder, For if every evil do make a heavy heart, much more spiritual evil cloggeth the Spirits, makes a man sink inwardly, and bow outwardly;
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though they be fraught with sinne, but the answer is plaine, Nihil ponderat in loco suo, while sinne resides in that part, which commits the sinne, it giues such content to the concupiscence that dwels therein,
though they be fraught with sin, but the answer is plain, Nihil ponderat in loco Sue, while sin resides in that part, which commits the sin, it gives such content to the concupiscence that dwells therein,
as being the desired obiect thereof, that it presseth not at all, neither is it euer burdenous till it be brought vnto the conscience, which onely hath an eye to discerne it, a scale to weigh it,
as being the desired Object thereof, that it Presseth not At all, neither is it ever burdenous till it be brought unto the conscience, which only hath an eye to discern it, a scale to weigh it,
and when GOD inhibendo, with-holding those vanities which hinder the conscience from weighing, and exhibendo, putting the whole measure of sinne into the scales, doth rouse vs,
and when GOD inhibendo, withholding those vanities which hinder the conscience from weighing, and exhibendo, putting the Whole measure of sin into the scales, does rouse us,
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the putting on the hands vpon the Sacrifice did ceremonially testifie as much, but the morall thereof is in St Iohn, Behold the Lambe of God which taketh away the sinnes of the world, Qui tollit, a plaine translation of Nasa. But CHRIST speakes it more plainly, Mat. 11. Come to me all ye that labour,
the putting on the hands upon the Sacrifice did ceremonially testify as much, but the moral thereof is in Saint John, Behold the Lamb of God which Takes away the Sins of the world, Qui Tollit, a plain Translation of Nasa. But CHRIST speaks it more plainly, Mathew 11. Come to me all you that labour,
They spake truly in the Gospel that excluded all others, saying, Who can forgiue linnes but God onely? St Irenie giues the reason, Quomodo rectè remissa peccata, nisi ille ipse in quem peccauimus donet remissionem? He is the only I egislator (as St Iames speaks) and concludes, that he onely hath power to condemne and absolue.
They spoke truly in the Gospel that excluded all Others, saying, Who can forgive linnes but God only? Saint Irenie gives the reason, Quomodo rectè Remission Peccata, nisi Isle ipse in Whom peccauimus donet remissionem? He is the only I egislator (as Saint James speaks) and concludes, that he only hath power to condemn and absolve.
And what is this but a proofe of that gratious promise which GOD himselfe hath made in the Prophet Esay, 〈 ◊ 〉. 6 5. O•at. •. Orat. 15. before they call I will answer, and while they speake I will heare NONLATINALPHABET, cryed out Nazianzene when he con•dered this;
And what is this but a proof of that gracious promise which GOD himself hath made in the Prophet Isaiah, 〈 ◊ 〉. 6 5. O•at. •. Orat 15. before they call I will answer, and while they speak I will hear, cried out Nazianzene when he con•dered this;
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And indeed we ought to obserue it, for, which was the last point to be handled on the Text, the successe is remarkable. It is signed with Selah. Not to trouble you with the vse of this word in Musicke.
And indeed we ought to observe it, for, which was the last point to be handled on the Text, the success is remarkable. It is signed with Selac. Not to trouble you with the use of this word in Music.
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but also to humble himselfe as being a sinfull wretch? To vse that rhetoricke wherewith he was wont to shift off his blame, in amplyfying of his owne sinne? In being so charitable as to e•cuse all, the more to accuse himselfe,
but also to humble himself as being a sinful wretch? To use that rhetoric wherewith he was wont to shift off his blame, in amplifying of his own sin? In being so charitable as to e•cuse all, the more to accuse himself,
The Apostles confirme it, If we confesse our sinnes, God is faithfull to forgiue, saith St Iohn: and St Paul, If we would iudge our selues, we should not be iudged of the Lord.
The Apostles confirm it, If we confess our Sins, God is faithful to forgive, Says Saint John: and Saint Paul, If we would judge our selves, we should not be judged of the Lord.
But the more is the pittie NONLATINALPHABET, NONLATINALPHABET there are many (as Tertullian speakes) which either deferre, or abhorre this worke of Confession vt publicationem sui, as if they should be too well knowne thereby, either to GOD, or men;
But the more is the pity, there Are many (as Tertullian speaks) which either defer, or abhor this work of Confessi vt publicationem sui, as if they should be too well known thereby, either to GOD, or men;
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whereby you may perceiue the truth of St Chrysostomes note, Inuertunt homines Dei ordinem, Diaboli instinctu, Deus enim pudorem dedit peccato, confessioni siduciam, but Diabolus peccato sid••iam, confessioni pudorem;
whereby you may perceive the truth of Saint Chrysostomes note, Inuertunt homines Dei ordinem, Diaboli instinctu, Deus enim Pudorem dedit Peccato, confessioni siduciam, but Diabolus Peccato sid••iam, confessioni Pudorem;
the world hath too many spectacles of this peruerse dealing, to whom we may vse the words of Tertullian, Ne tu verecunde bonus qui ad delinquendum exporrigis frontem, ad confitendum contrahis;
the world hath too many spectacles of this perverse dealing, to whom we may use the words of Tertullian, Ne tu verecund bonus qui ad delinquendum exporrigis frontem, ad confitendum contrahis;
and their nakednesse discouered before they dye, so that it is ill prouidence è malis maximum, when we must choo•e one of two euils, to reserue our selues vnto the worst;
and their nakedness discovered before they die, so that it is ill providence è malis maximum, when we must choo•e one of two evils, to reserve our selves unto the worst;
yet, let him not be so gracelesse, as to doe wrong vnto GOD, Peccator cum sis, Nazianz. accede vt glorifices Deum & occasionem praebeas, NONLATINALPHABET • Si dubitas accedere inhibuisti bonitatem, and we shall find, that GOD can worse brooke the contempt of the Gospel,
yet, let him not be so graceless, as to do wrong unto GOD, Peccator cum sis, Nazianz accede vt glorifices God & occasionem praebeas, • Si dubitas accedere inhibuisti bonitatem, and we shall find, that GOD can Worse brook the contempt of the Gospel,
Let euerie one of vs haue that good testimonie of our conscience, which Iob had, I haue not hid my sinne, Cap. 31 as Adam, conceiuing iniquitie in my bosome;
Let every one of us have that good testimony of our conscience, which Job had, I have not hid my sin, Cap. 31 as Adam, conceiving iniquity in my bosom;
but it is made sorer, in that it was taken so soone, and so often; Soone, before the cocke crew; not many houres after he was fore-warned, and fore-armed.
but it is made Sorer, in that it was taken so soon, and so often; Soon, before the cock crew; not many hours After he was forewarned, and Forearmed.
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But he got vp againe, and the Text will teach vs of his Rising, first, What were the Meanes; and secondly, What were their Effects. The meanes were two, one outward, another inward; The outward was a timely signe; The signe was the crowing of a cocke; an ordinarie thing,
But he god up again, and the Text will teach us of his Rising, First, What were the Means; and secondly, What were their Effects. The means were two, one outward, Another inward; The outward was a timely Signen; The Signen was the crowing of a cock; an ordinary thing,
The Cocke did crowe, and what came of it? presently Peter remembred the words that the Lord saio vnto him, he acknowledged CHRIST to be a true Prophet,
The Cock did crow, and what Come of it? presently Peter remembered the words that the Lord saio unto him, he acknowledged CHRIST to be a true Prophet,
The inward meanes wanted not his Effect also, CHRIST turned, he looked, and loe, Peter is presently changed. He was ouer-bold, he now findeth his weaknesse,
The inward means wanted not his Effect also, CHRIST turned, he looked, and lo, Peter is presently changed. He was overbold, he now finds his weakness,
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There is one thing more in the Text which I may not omit, and that is the correspondencie of the rising to the fall; Peter was quickly downe, before the crowing of the cocke;
There is one thing more in the Text which I may not omit, and that is the correspondency of the rising to the fallen; Peter was quickly down, before the crowing of the cock;
This ground must guid vs in iudging aright of St Peters fall, by it you shall find that it was a sinfull fact, which that you may the better see, I will distinctly obserue the Fact, and the Sinne.
This ground must guide us in judging aright of Saint Peter's fallen, by it you shall find that it was a sinful fact, which that you may the better see, I will distinctly observe the Fact, and the Sin.
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First, he denyed that he had any acquaintance with CHRIST, and secondly, he denyed also that he had any dependencie on him. This was his Fact. And this Fact was sinfull;
First, he denied that he had any acquaintance with CHRIST, and secondly, he denied also that he had any dependency on him. This was his Fact. And this Fact was sinful;
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For was not Peter the man that Matthew Cap. 16 confessed, Thou art CHRIST, the Sonne of the liuing God, and was well rewarded for that confession? And had he not acquaintance with him? A flat contradiction to his Conscience.
For was not Peter the man that Matthew Cap. 16 confessed, Thou art CHRIST, the Son of the living God, and was well rewarded for that Confessi? And had he not acquaintance with him? A flat contradiction to his Conscience.
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Was not Peter the man that Matthew cap. 19. said, Behold we haue forsaken all and followed thee, and was warranted an exceeding gaine for a trifling losse,
Was not Peter the man that Matthew cap. 19. said, Behold we have forsaken all and followed thee, and was warranted an exceeding gain for a trifling loss,
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and charging him therewith, we keepe our selues within the reasonable bounds which St Bernard hath set, Peccauit Petrus, it is out of question that St Peter did sinne in denying,
and charging him therewith, we keep our selves within the reasonable bounds which Saint Bernard hath Set, Peccauit Peter, it is out of question that Saint Peter did sin in denying,
euen among the Ancients some haue aduentured to excuse Peter from all fault, and, which is worse, they excuse him by a Mentall reseruation, or a secret euasion, Non noui hominem quem Deum esse scio, I doe not know him as a meere man, so much his words vttered (as they thinke) import, whereunto he supplyed in his mind, for he is more, euen the Sonne of the liuing God.
even among the Ancients Some have adventured to excuse Peter from all fault, and, which is Worse, they excuse him by a Mental reservation, or a secret evasion, Non noui hominem Whom God esse scio, I do not know him as a mere man, so much his words uttered (as they think) import, whereunto he supplied in his mind, for he is more, even the Son of the living God.
but when he was put to try his manhood, Petrus non erat Petrus, he could not endure the winds and the waues that beat vpon him, the stone mouldred into sand.
but when he was put to try his manhood, Peter non erat Peter, he could not endure the winds and the waves that beatrice upon him, the stone mouldered into sand.
such were the Libellatici, that signed their denyall with their owne hand, the Traditores, that with their owne hand, in token that they did deny, deliuered vp the Scriptures,
such were the Libellatici, that signed their denial with their own hand, the Traditores, that with their own hand, in token that they did deny, Delivered up the Scriptures,
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with whom we may range many of our Trauellors, who being sound in iudgment, prouide for their securitie by conforming themselues to such Religion as they find currant in the places where they come,
with whom we may range many of our Travelers, who being found in judgement, provide for their security by conforming themselves to such Religion as they find currant in the places where they come,
A second kind of denyers are those which are worse then they professe themselues to be, of whom the Apostle speaketh, they haue a shew of godlinesse, but deny the powre thereof;
A second kind of Denyers Are those which Are Worse then they profess themselves to be, of whom the Apostle speaks, they have a show of godliness, but deny the pour thereof;
but when they vngodly auerre, or congratulate their ribaldry, and their villanie, then which impietie there is nothing more common? We hold that we haue Communion with CHRIST, that we are Members of his Body,
but when they ungodly aver, or congratulate their ribaldry, and their villainy, then which impiety there is nothing more Common? We hold that we have Communion with CHRIST, that we Are Members of his Body,
and Temples of his Spirit, but how many doe indeed deny that which they would seeme to hold? For did they not, could they indure to make the Members of CHRIST, the Members of an Harlot? And turne the Temple of his Spirit into a verie Stew? Yet so doe all impure and vnchast liuers,
and Temples of his Spirit, but how many do indeed deny that which they would seem to hold? For did they not, could they endure to make the Members of CHRIST, the Members of an Harlot? And turn the Temple of his Spirit into a very Stew? Yet so do all impure and unchaste livers,
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If euerie man would goe to shrift to his owne Conscience, and make his Catechisme the rule of his Confession, I doubt not but his heart would often smite him at his own Barre;
If every man would go to shrift to his own Conscience, and make his Catechism the Rule of his Confessi, I doubt not but his heart would often smite him At his own Bar;
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For it is to be feared that our indulgence toward such incarnate Fiends doth prouoke, and will plucke downe GODS heauie vengeance vpon the whole State.
For it is to be feared that our indulgence towards such incarnate Fiends does provoke, and will pluck down GOD'S heavy vengeance upon the Whole State.
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Neither did he onely so fore-warne him, but fore-arme him also, he gaue him Viaticum militiae spiritualis, the Sacrament of his Body and Blood, which being the Monuments of CHRISTS Passion, are the best hearthings against the Crosse.
Neither did he only so forewarn him, but forearm him also, he gave him Viaticum militiae spiritualis, the Sacrament of his Body and Blood, which being the Monuments of CHRIST Passion, Are the best hearthings against the Cross.
But notwithstanding all these, behold Peter denyed CHRIST, and denyed him very quickly, more quickly then he should haue done if he had neither beene fore-warned, nor forearmed.
But notwithstanding all these, behold Peter denied CHRIST, and denied him very quickly, more quickly then he should have done if he had neither been forewarned, nor Forearmed.
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For St Peter was not put vpon the Racke, neither was he so much as questioned by a Magistrate, they were but Scrui, Ancillae, certaine drudges or base persons that did question him,
For Saint Peter was not put upon the Rack, neither was he so much as questioned by a Magistrate, they were but Scrui, Ancillae, certain drudges or base Persons that did question him,
for how quickly doe we shift the fashion, of our cloathes, of our dyet, of our manners, and of our Religion also, All our goodnesse is but like a morning cloud (as Hosea speaketh) and as an early dew doth it passe away, in this we are all too like St Peter, that we quickly faile.
for how quickly do we shift the fashion, of our clothes, of our diet, of our manners, and of our Religion also, All our Goodness is but like a morning cloud (as Hosea speaks) and as an early due does it pass away, in this we Are all too like Saint Peter, that we quickly fail.
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St Peter did not onely fall quickly, but he fell often also, Before the cocke crew he denyed thrice, this is the second aggrauation of his Fall. Bis ad cundem, is a Prouerbe teaching that he deserueth little pittie that stumbleth twice at the same stone, St Peter stumbled oftner, he added a third vnto two former fals. And verily so it is;
Saint Peter did not only fallen quickly, but he fell often also, Before the cock crew he denied thrice, this is the second aggravation of his Fallen. Bis ad cundem, is a Proverb teaching that he deserves little pity that stumbleth twice At the same stone, Saint Peter stumbled oftener, he added a third unto two former falls. And verily so it is;
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The second is Veneficium peccati, the•e is a kind of sorcerie in sinne, which causeth that he that hath once tasted it, will retaine such a smacke, that he will desire to tast it againe;
The second is Veneficium peccati, the•e is a kind of sorcery in sin, which Causes that he that hath once tasted it, will retain such a smack, that he will desire to taste it again;
for the Principles of Conscience will grow more stupid, and he that sinneth a second time, will be more senslesse of that which he doth, then he was at first;
for the Principles of Conscience will grow more stupid, and he that Sinneth a second time, will be more senseless of that which he does, then he was At First;
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There is one thing more which the Fathers handling St Peters fall remember, and that is the Cause why so worthy a man as St Peter was, tooke so grieuous a Fall;
There is one thing more which the Father's handling Saint Peter's fallen Remember, and that is the Cause why so worthy a man as Saint Peter was, took so grievous a Fallen;
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CHRIST bid him with the rest watch and pray lest be entred into temptation, and withall gaue him a reason, which was a secret reproofe of his Confidence, the Spirit is willing, but the Flesh is weake;
CHRIST bid him with the rest watch and pray lest be entered into temptation, and withal gave him a reason, which was a secret reproof of his Confidence, the Spirit is willing, but the Flesh is weak;
And what wonder if he tooke a fall, that for want of prouidence might so easily be surprised? The best way of standing out in temptation, is out of our distrust in our selues, to commend our selues to the helpe of GOD.
And what wonder if he took a fallen, that for want of providence might so Easily be surprised? The best Way of standing out in temptation, is out of our distrust in our selves, to commend our selves to the help of GOD.
First, Vt consideremus, that we might take notice of the frailtie that cle•ueth to our sinfull nature, from which the best are not alwayes, nor altogether exempted.
First, Vt Consideremus, that we might take notice of the frailty that cle•ueth to our sinful nature, from which the best Are not always, nor altogether exempted.
They tell vs that GOD hath granted to enerie member of his Church two crowing cockes by which he doth awaken him when he falleth into a spirituall sleepe;
They tell us that GOD hath granted to enerie member of his Church two crowing cocks by which he does awaken him when he falls into a spiritual sleep;
And Christian people ought also to esteem their Preachers such, they must esteem them as crowing cocks, whose vovce soundeth nothing but this, Surge qui dormis, Awake thou that sleepest, stand vp from the dead,
And Christian people ought also to esteem their Preachers such, they must esteem them as crowing cocks, whose vovce soundeth nothing but this, Surge qui dormis, Awake thou that Sleepest, stand up from the dead,
Wherefore though CHRIST tooke extraordinarie care of St Peter, we may not thinke that he doth neglect vs, that hath prouided that which outwardly and inwardly doth awaken and rouse vs;
Wherefore though CHRIST took extraordinary care of Saint Peter, we may not think that he does neglect us, that hath provided that which outwardly and inwardly does awaken and rouse us;
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But I told you the Cocke did not onely crow, but crowed timely, it was a timely signe that CHRIST gaue to St Peter, immediately euen while he was speaking did the cocke crow.
But I told you the Cock did not only crow, but crowed timely, it was a timely Signen that CHRIST gave to Saint Peter, immediately even while he was speaking did the cock crow.
And GOD hath magnified his mercie thus more then once, it was St Pauls case also, he was breathing out threats, and enraged to make hauocke of the Church, when a light from Heauen shone about him,
And GOD hath magnified his mercy thus more then once, it was Saint Paul's case also, he was breathing out Treats, and enraged to make havoc of the Church, when a Light from Heaven shone about him,
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And haply, if euerie one of vs obserue the course of his life, he may remember that some good Sermon working some religious inward motiues, hath made him step backe,
And haply, if every one of us observe the course of his life, he may Remember that Some good Sermon working Some religious inward motives, hath made him step back,
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A great improuement of CHRISTS compassionate bowels, and incouragement vnto all, that haue they been neuer so enormous sinners, CHRIST will be to them,
A great improvement of CHRIST compassionate bowels, and encouragement unto all, that have they been never so enormous Sinners, CHRIST will be to them,
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The inward Meanes are CHRISTS helpe, he turned and looked, that which he prayed for in this Chapter, that Peters faith should not faile, he performed now.
The inward Means Are CHRIST help, he turned and looked, that which he prayed for in this Chapter, that Peter's faith should not fail, he performed now.
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S. Austin argueth it from the Title that is here giuen vnto CHRIST, which is, The Lord; CHRIST was now at the Barre, in the eye of flesh and blood a poore prisoner,
S. Austin argue it from the Title that is Here given unto CHRIST, which is, The Lord; CHRIST was now At the Bar, in the eye of Flesh and blood a poor prisoner,
it wrought vpon the soule and conscience of S. Peter, and did there presse him being so farre gon with, Petre vbi es? bethinke thy selfe, O Peter, what is become of thee,
it wrought upon the soul and conscience of S. Peter, and did there press him being so Far gone with, Petre vbi es? bethink thy self, Oh Peter, what is become of thee,
to let them see their folly, the Nurse will leaue them to themselues, that so smarting by a fall, they may the better be brought to find what need they haue of their Nurse.
to let them see their folly, the Nurse will leave them to themselves, that so smarting by a fallen, they may the better be brought to find what need they have of their Nurse.
And this is that which is meant by Christs turning, his turning to vs is nothing else but his renewing of grace in vs, it is a quickning Conuersion, such a turning as worketh repentance.
And this is that which is meant by Christ turning, his turning to us is nothing Else but his renewing of grace in us, it is a quickening Conversion, such a turning as works Repentance.
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How many be there whose memories are richly stored with excellent rules of life, whereof in their life they make no vse? their memorie doth not offer them when they haue occasion to be doing:
How many be there whose memories Are richly stored with excellent rules of life, whereof in their life they make no use? their memory does not offer them when they have occasion to be doing:
as if they had neuer knowne Commandements or Creed, they liue like Infidels, and like sonnes of Belial. Wherefore as the eye of the body needeth the light of the Sunne to rayse and conuey the visible species vnto it:
as if they had never known commandments or Creed, they live like Infidels, and like Sons of Belial. Wherefore as the eye of the body needs the Light of the Sun to raise and convey the visible species unto it:
But there is a double vse of memorie, the one is Praeueniens peccatum, the other is Subueniens peccato; The best vse of memorie were to suggest good rules by which we might auoid sinne,
But there is a double use of memory, the one is Praeueniens peccatum, the other is Subueniens Peccato; The best use of memory were to suggest good rules by which we might avoid sin,
But this memorie doth often faile vs, and it is too common a fault to set our selues on worke before euer we thinke whether the worke be such as is fit for vs to doe;
But this memory does often fail us, and it is too Common a fault to Set our selves on work before ever we think whither the work be such as is fit for us to do;
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And shall we be able to stand, that out of a loue of the World, thrust our selues into the temptations thereof? I would all that dote vpon the baites of sinne were as timerous,
And shall we be able to stand, that out of a love of the World, thrust our selves into the temptations thereof? I would all that dote upon the baits of sin were as timorous,
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otherwise we should wash our selues that we may be defiled againe; and that we might surfet againe, ease our stomaches of that which did surcharge them;
otherwise we should wash our selves that we may be defiled again; and that we might surfeit again, ease our stomachs of that which did surcharge them;
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Where sinne is, there is Babel; For what is Babel, but confusion? And what doth more confound then sinne? And yet doe we no more willingly part from sinne,
Where sin is, there is Babel; For what is Babel, but confusion? And what does more confound then sin? And yet do we no more willingly part from sin,
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he that is alone hath nothing to restraine him, but, if euer, he will then poure forth his soule before GOD, grouell in dust and ashes, bathe himselfe in his owne teares,
he that is alone hath nothing to restrain him, but, if ever, he will then pour forth his soul before GOD, grovel in dust and Ashes, bathe himself in his own tears,
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In a word, he will in the best fashion performe the last Act which here we read of in St Peters Repentance, he will weepe bitterly. Percussit Petram & effluxerunt aquae;
In a word, he will in the best fashion perform the last Act which Here we read of in Saint Peter's Repentance, he will weep bitterly. Percussit Petram & effluxerunt Water;
many shed Crocodile teares, and hypocriticall, which cannot be reckoned amongst true Penitents. Often-times the body cannot weepe, though we would neuer so faine;
many shed Crocodile tears, and hypocritical, which cannot be reckoned among true Penitents. Oftentimes the body cannot weep, though we would never so feign;
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Were it not for this reliefe, the Nouatians opinion would hold current, and there would be few that could haue hope that after their fall they should rise againe.
Were it not for this relief, the Novatians opinion would hold current, and there would be few that could have hope that After their fallen they should rise again.
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But what doe we doe? What vse doe we make of the time giuen vs to repent? How little doth aduersitie, prosperitie, words, stripes preuaile with vs? We are so farre from repenting quickly, that we doe not repent at leasure.
But what do we do? What use do we make of the time given us to Repent? How little does adversity, Prosperity, words, stripes prevail with us? We Are so Far from repenting quickly, that we do not Repent At leisure.
But how many Townes, yea Countreys, Members of the Orthodoxe Church are exhausted, and made desolate by famine, sicknesse, the attendants vpon the blood-thirstinesse of the Sword,
But how many Towns, yea Countries', Members of the Orthodox Church Are exhausted, and made desolate by famine, sickness, the attendants upon the bloodthirstiness of the Sword,
yea, and passe ouer these troubles, as if they did nothing concerne them; but onely to administer Table-talke, or fill vp the wast of their idle times.
yea, and pass over these Troubles, as if they did nothing concern them; but only to administer Table talk, or fill up the waste of their idle times.
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and to mourning, to baldnesse, and to girding with Sack-cloth, and behold ioy and gladnesse; slaying Oxen, and killing Sheepe; eating flesh, and drinking wine;
and to mourning, to baldness, and to girding with sackcloth, and behold joy and gladness; slaying Oxen, and killing Sheep; eating Flesh, and drinking wine;
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or from aboue, he cannot see, he cannot enter into the Kingdome of Heauen, and St. Iohn the Apostle teacheth how a man may know whether he be so borne againe, or no.
or from above, he cannot see, he cannot enter into the Kingdom of Heaven, and Saint John the Apostle Teaches how a man may know whither he be so born again, or no.
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For here you must, (my Text doth will you so) behold GOD the FATHER anointing Iesus of Nazareth with the Holy Ghost and with power, as St. Peter speaketh Acts 10.
For Here you must, (my Text does will you so) behold GOD the FATHER anointing Iesus of Nazareth with the Holy Ghost and with power, as Saint Peter speaks Acts 10.
for this is Trinitie Sunday, and what is the Text but a report of the cleare, the comfortable presence & concurrence of the blessed Trinity in Sacring Iesus to be the Christ. Here is Pater in voce, Filius in carne, Spiritus Sanctus in columba;
for this is Trinity Sunday, and what is the Text but a report of the clear, the comfortable presence & concurrence of the blessed Trinity in Sacring Iesus to be the christ. Here is Pater in voce, Filius in Carnem, Spiritus Sanctus in Columbam;
But more distinctly in this Sacring of Iesus wee may learne from my Text, First, What were the circumstances: Secondly, What was the substance of it. The circumstances were two;
But more distinctly in this Sacring of Iesus we may Learn from my Text, First, What were the Circumstances: Secondly, What was the substance of it. The Circumstances were two;
In the substance we shall see, first Quis, who it was that was Sacred, it was euen the same Person that was baptized, the Sonne of GOD in the nature of man, it was Iesus. Secondly, Quo modo, how this Sacring was performed, it was performed Signo visibili, & verbo audibili, with a visible signe, and an audible word.
In the substance we shall see, First Quis, who it was that was Sacred, it was even the same Person that was baptised, the Son of GOD in the nature of man, it was Iesus. Secondly, Quo modo, how this Sacring was performed, it was performed Sign visibili, & verbo audibili, with a visible Signen, and an audible word.
You see what was the Visible signe. A visible signe of it selfe is but a dumbe shew, it may amaze, it cannot instruct, therefore it must bee illustrated;
You see what was the Visible Signen. A visible Signen of it self is but a dumb show, it may amaze, it cannot instruct, Therefore it must be illustrated;
From him that is so great with God, we may not exspect small matters, that which hee doth, is answerable to that which hee is; he doth that which neuer any other person could doe, he propitiateth GODS wrath,
From him that is so great with God, we may not expect small matters, that which he does, is answerable to that which he is; he does that which never any other person could do, he propitiateth GOD'S wrath,
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All this commendations that is giuen vnto IESVS referreth to NONLATINALPHABET, This, this person that is in the middest of you, that maketh so little shew,
All this commendations that is given unto JESUS Refers to, This, this person that is in the midst of you, that makes so little show,
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and shew it you more fully in the parts, the blessed Trinitie may vouchsafe by them to instill into you some fructifying drops of our blessed Sauiours heauenly Vnction.
and show it you more Fully in the parts, the blessed Trinity may vouchsafe by them to instill into you Some fructifying drops of our blessed Saviour's heavenly Unction.
And the Church neuer thought it fit to swarue from so good a Patterne, and conferre Holy Orders vpon any that was not first incorporated into the Church:
And the Church never Thought it fit to swerve from so good a Pattern, and confer Holy Order upon any that was not First incorporated into the Church:
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Secondly, the circumstance of Time, doth notifie the kinde of grace that was figured in the descension of the Doue, he descended not in, but after the Act of Baptisme.
Secondly, the circumstance of Time, does notify the kind of grace that was figured in the descension of the Dove, he descended not in, but After the Act of Baptism.
Had hee descended in the Act, it might haue beene thought that onely Gratia gratum faciens, the grace of regeneration or sanctification, had beene represented by the Doue,
Had he descended in the Act, it might have been Thought that only Gratia gratum Faciens, the grace of regeneration or sanctification, had been represented by the Dove,
The second circumstance is that of Place, the Place was where CHRIST stood after he came out of the water, that was the banke of Iordan, which St. Iohn calleth Bethabara, the very name doth containe a Monument:
The second circumstance is that of Place, the Place was where CHRIST stood After he Come out of the water, that was the bank of Iordan, which Saint John calls Bethabara, the very name does contain a Monument:
of the children of Israels first passage there into the land of Canaan; and then the Place is not without a Mysterie, the choice thereof giueth vs to vnderstand, that the Historie of Iosua was performed in Iesus, that the waters of Baptisme were become a passage from earth to Heauen, from the condition of Nature to the condition of Grace, and that euen while wee liue in this vaile of miserie, we are thereby enrolled among the Saints.
of the children of Israel's First passage there into the land of Canaan; and then the Place is not without a Mystery, the choice thereof gives us to understand, that the History of Iosua was performed in Iesus, that the waters of Baptism were become a passage from earth to Heaven, from the condition of Nature to the condition of Grace, and that even while we live in this veil of misery, we Are thereby enrolled among the Saints.
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Hierusalem, Iudaea, all the Regions about Iordan, and all sorts of men resorted thither to be baptized of Iohn; and it was meete that so great a worke,
Jerusalem, Iudaea, all the Regions about Iordan, and all sorts of men resorted thither to be baptised of John; and it was meet that so great a work,
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Yea, all the remarkeable manifestations of our Sauiour, his Miracles, his Sermons, his Death, &c. are noted to haue beene publike, they were not (as St. Paul obserues to King Agrippa) done in a corner;
Yea, all the remarkable manifestations of our Saviour, his Miracles, his Sermons, his Death, etc. Are noted to have been public, they were not (as Saint Paul observes to King Agrippa) done in a corner;
hee that was able for to giue, was contented NONLATINALPHABET, according to the diuine dispensation, and humble condition whereunto for our sakes hee submitted himselfe, to receiue the Spirit.
he that was able for to give, was contented, according to the divine Dispensation, and humble condition whereunto for our sakes he submitted himself, to receive the Spirit.
And indeed so it behoued him to fulfill all righteousnesse, whereof this was a Branch, to shew that he was the Truth of former Types. We read in Leuiticus how solemnely Aaron was consecrated,
And indeed so it behooved him to fulfil all righteousness, whereof this was a Branch, to show that he was the Truth of former Types. We read in Leviticus how solemnly Aaron was consecrated,
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the Holy Ghost by that Law, and by this example of CHRIST giuing vs to vnderstand, That maturitie of age is a necessary requisite in all that will vndertake a sacred function.
the Holy Ghost by that Law, and by this Exampl of CHRIST giving us to understand, That maturity of age is a necessary requisite in all that will undertake a sacred function.
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Marke withall the regular humilitie of our Sauiour, though he were the Lord of Glory. No man (saith St Paul) taketh the honour of Priesthoed vpon him, but he that is called of God,
Mark withal the regular humility of our Saviour, though he were the Lord of Glory. No man (Says Saint Paul) Takes the honour of Priesthoed upon him, but he that is called of God,
as was Aaron, therefore Iesus glorified not himselfe, but was glorified by him that said vnto him, Thou art a Priest for euer, after the order of Melchisedeck;
as was Aaron, Therefore Iesus glorified not himself, but was glorified by him that said unto him, Thou art a Priest for ever, After the order of Melchisedeck;
so we must desire his guifts; the greatest guifts with the most earnest desire; CHRIST would herein bee exemplary vnto vs, to testifie the humilitie that beseemes our nature;
so we must desire his Gifts; the greatest Gifts with the most earnest desire; CHRIST would herein be exemplary unto us, to testify the humility that beseems our nature;
The word likenesse is not vsed (saith St. Augustine) ad excludenaam veritatem Columbae, to denie, that that which appeared was a true Doue but ad Ostendendum quod spiritus n•n apparuit in specie substantiae, to shew that the Essence of the Spirit is a sarre different thing from that wherein he did vouchsafe to manifest himselfe.
The word likeness is not used (Says Saint Augustine) ad excludenaam veritatem Columbae, to deny, that that which appeared was a true Dove but ad Ostendendum quod spiritus n•n He appeared in specie substantiae, to show that the Essence of the Spirit is a sarre different thing from that wherein he did vouchsafe to manifest himself.
It was to be signum analegicum, an apt signe to represent what was signified, and the shape without the substance of a Doue, could not so well signifie the properties of the Holy Ghost, their correspondency is to the qualities that are obserued in a liuing Doue.
It was to be signum analegicum, an apt Signen to represent what was signified, and the shape without the substance of a Dove, could not so well signify the properties of the Holy Ghost, their correspondency is to the qualities that Are observed in a living Dove.
I am not ignorant that many thinke otherwise, and that the shape onely was sufficient. Some aduocates of Rome, make vse of this shape without substance to confirme their Transubstantiation,
I am not ignorant that many think otherwise, and that the shape only was sufficient. some advocates of Room, make use of this shape without substance to confirm their Transubstantiation,
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But I leaue them to feed vpon their fancies, and will not contend about that which is no Article of Faith, onely this I would haue obserued, that NONLATINALPHABET in the Text doth not alwayes note a resemblance,
But I leave them to feed upon their fancies, and will not contend about that which is no Article of Faith, only this I would have observed, that in the Text does not always note a resemblance,
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St. Austin giueth the reason, Non venit spiritus sanctus liberare Columbas, he came not to redeeme Doues, Ergo non est natus dé Columba, therefore was not incarnate by a Doue;
Saint Austin gives the reason, Non venit spiritus Sanctus Liberate Columbas, he Come not to Redeem Dove, Ergo non est Born dé Columba, Therefore was not incarnate by a Dove;
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Wherein, amongst other things, appeares a difference betweene this Doue, and the imposture of Mahomet, and superstition of Rome, both practised by a Doue, whereof the later in a Romane Councill proou'd but an Owle.
Wherein, among other things, appears a difference between this Dove, and the imposture of Mahomet, and Superstition of Room, both practised by a Dove, whereof the later in a Roman Council proved but an Owl.
In principijs spiritualium rerum, &c. when GOD first foundeth Religion, he vseth sensible visions in commiseration of them which are not capable of incorporall natures,
In principijs Spiritual rerum, etc. when GOD First foundeth Religion, he uses sensible visions in commiseration of them which Are not capable of incorporal nature's,
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Which the Romanists should obserue, who, after so many hundred yeeres plantation of the Christian saith, will still haue Miracles a marke of the true Church.
Which the Romanists should observe, who, After so many hundred Years plantation of the Christian Says, will still have Miracles a mark of the true Church.
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and so may haue answerable va•ietie of resemblances, out of which the Scripture maketh choice, vpon seuerall occasions, of such as come neerest vnto the Argument in hand.
and so may have answerable va•ietie of resemblances, out of which the Scripture makes choice, upon several occasions, of such as come nearest unto the Argument in hand.
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And to this purpose must we referre signes, they serue not onely for illustration but for limitation also, they confine our thoughts which otherwise would bee confused,
And to this purpose must we refer Signs, they serve not only for illustration but for limitation also, they confine our thoughts which otherwise would be confused,
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The grace then of the Holy Ghost here meant, is not indefinite, because represented in a speciall signe, the signe of a Doue, this signe drawes our thoughts from plunging themselues into that infinite varietie of grace that was in CHRIST, to contemplate that which beareth correspondency to a Doue.
The grace then of the Holy Ghost Here meant, is not indefinite, Because represented in a special Signen, the Signen of a Dove, this Signen draws our thoughts from plunging themselves into that infinite variety of grace that was in CHRIST, to contemplate that which bears correspondency to a Dove.
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the Angel at his birth calls him that holy thing; Daniel the Holy of Holies, his person, his conuersation both were most pure, hee was in nothing soild with the filth of sinne.
the Angel At his birth calls him that holy thing; daniel the Holy of Holies, his person, his Conversation both were most pure, he was in nothing soiled with the filth of sin.
And what the Church must be we learne in our Creed, where it is called the holy Catholique Church, Holinesse beseemes Gods House for euer, and from this 〈 ◊ 〉 haue wee the honour euen on earth to bee called Saints; a Christian should not be an vneleane person,
And what the Church must be we Learn in our Creed, where it is called the holy Catholic Church, Holiness beseems God's House for ever, and from this 〈 ◊ 〉 have we the honour even on earth to be called Saints; a Christian should not be an unelean person,
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Some looke vpon the sweete nature of the Doue, which is louing, and louely; and indeede the name NONLATINALPHABET sounds that propertie, the Doue is so called quasi NONLATINALPHABET exceeding in loue. St. Austin obserueth this propertie:
some look upon the sweet nature of the Dove, which is loving, and lovely; and indeed the name sounds that property, the Dove is so called quasi exceeding in love. Saint Austin observeth this property:
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which figure two excellent properties of the Holy Ghost, Sinceritie and Mercy, the one a vertue of the Head, the other of the Heart, and they are opposed vnto the two maine properties of the Diuell, who is noted to bee slie as a Serpent, and cruell as a Lyon.
which figure two excellent properties of the Holy Ghost, Sincerity and Mercy, the one a virtue of the Head, the other of the Heart, and they Are opposed unto the two main properties of the devil, who is noted to be sly as a Serpent, and cruel as a lion.
we should conforme our selues vnto CHRIST, bee true Nathaniels, without simulation or dissimulation, be as good as our word though it bee our owne hinderance.
we should conform our selves unto CHRIST, be true nathaniel's, without simulation or dissimulation, be as good as our word though it be our own hindrance.
As CHRIST was without Guile: so was hee without Gall, so farre from taking offence when it was not giuen, that when it was giuen, he would not take it;
As CHRIST was without Guile: so was he without Gall, so Far from taking offence when it was not given, that when it was given, he would not take it;
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witnesse the checke which he gaue vnto his Disciples when they would haue had fire from Heauen to destroy the churlish Samaritans, you know not (saith he) of what spirit you are;
witness the check which he gave unto his Disciples when they would have had fire from Heaven to destroy the churlish Samaritans, you know not (Says he) of what Spirit you Are;
Hee would not breake a bruised reede, nor quench smoaking flaxe, yea, so tender were his Bowels that in the middest of his tortures vpon the Crosse, hee forgaue, hee prayed for his crucifying enemies.
He would not break a Bruised reed, nor quench smoking flax, yea, so tender were his Bowels that in the midst of his tortures upon the Cross, he forgave, he prayed for his crucifying enemies.
It is this sweetnesse of CHRISTS nature, that, when the conscience of sinne holds backe, doth encourage vs to come with boldnesse vnto the throne of Grace;
It is this sweetness of CHRIST nature, that, when the conscience of sin holds back, does encourage us to come with boldness unto the throne of Grace;
And what should a Christian be? heare our Sauiour CHRIST, Discite a m• quia mitis sum, we should imitate CHRIST in meeknesse, we should not bee in the gall of bitternesse, like Simon Magus, neither should any ro•te of bitternesse spring vp in vs, Spiritus non generat accipitres sed columbas, if so bee our nature be cruell, it is signe it was neuer new moulded by the Spirit of grace, whose propertie it is not to bee ouer-come of euill,
And what should a Christian be? hear our Saviour CHRIST, Discite a m• quia mitis sum, we should imitate CHRIST in meekness, we should not be in the Gall of bitterness, like Simon Magus, neither should any ro•te of bitterness spring up in us, Spiritus non generate accipitres sed columbas, if so be our nature be cruel, it is Signen it was never new moulded by the Spirit of grace, whose property it is not to be overcome of evil,
It was and it is a grosse conceipt of Macheuilisme, to thinke that these properties of the Doue, to be without Guile and without Gall, haue beene the baine of Christiandome,
It was and it is a gross conceit of Macheuilisme, to think that these properties of the Dove, to be without Guile and without Gall, have been the Bane of Christendom,
well may imprudent simplicitie, and cowardly pittie disaduantage, the prudent, the couragious can neuer disaduantage; nay, sinceritie in the end ouercometh infidelitie, and pittie triumphes ouer crueltie;
well may imprudent simplicity, and cowardly pity disadvantage, the prudent, the courageous can never disadvantage; nay, sincerity in the end Overcometh infidelity, and pity Triumphos over cruelty;
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Neither haue these properties prooued worse in Christians, it were an easie matter to prooue it out of the Martyres story, recorded both in the old and the New Testament.
Neither have these properties proved Worse in Christians, it were an easy matter to prove it out of the Martyrs story, recorded both in the old and the New Testament.
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though the world please it selfe in wilinesse and bloodinesse, let it alwayes bee the care and comfort of a Christian, neuer to speake what he doth not meane,
though the world please it self in wiliness and bloodiness, let it always be the care and Comfort of a Christian, never to speak what he does not mean,
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euen with those that beare the name of Christians, as if so be they were altogether ignorant that the Doue is included in the name of a Christian, none are more fraudulent, none are more cruell,
even with those that bear the name of Christians, as if so be they were altogether ignorant that the Dove is included in the name of a Christian, none Are more fraudulent, none Are more cruel,
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and the Deuill hath so farre insinuated himselfe into mens heads and hearts, as that a generation should rise vp, who should teach such cases of Conscience,
and the devil hath so Far insinuated himself into men's Heads and hearts, as that a generation should rise up, who should teach such cases of Conscience,
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and yet is sociablenesse a speciall property of the Doue, but a property growne strange amongst Christians, who by their degenerating malice, haue brought the Church to bee a Doue indeed, that is a bird subiect to oppression, (so the Hebrew word signifieth) to such oppression, that a man might well wish for the wings of a Doue to flye away into some Wildernesse, where he might not see these vnnaturall Barbarismes;
and yet is sociableness a special property of the Dove, but a property grown strange among Christians, who by their degenerating malice, have brought the Church to be a Dove indeed, that is a bird Subject to oppression, (so the Hebrew word signifies) to such oppression, that a man might well wish for the wings of a Dove to fly away into Some Wilderness, where he might not see these unnatural Barbarisms;
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And I pray GOD he may worke such sighes and groanes in vs, that though the Church now lye amongst the pot sheards and deformed, shee may recouer againe the winges of a Doue couered with siluer,
And I pray GOD he may work such sighs and groans in us, that though the Church now lie among the pot shards and deformed, she may recover again the wings of a Dove covered with silver,
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yet may I not forget a note which goeth farther, and as (I suppose) is most naturall to the Text, Columba docuit (saith St. Austin) Christum baptizaturum in Spiritu sancto, the Doue did signifie that CHRIST would baptize with the Holy Ghost, and that hee would communicate this power to none, hee would transferre the ministry to men,
yet may I not forget a note which Goes farther, and as (I suppose) is most natural to the Text, Columba Doctrine (Says Saint Austin) Christ baptizaturum in Spiritu sancto, the Dove did signify that CHRIST would baptise with the Holy Ghost, and that he would communicate this power to none, he would transfer the Ministry to men,
For certainely the Sacring doeth note this his possession and dispensation of the Holy Ghost, it is his Spirit, and hee onely giueth it, he sanctifieth the waters of Baptisme vnto their sacred vse,
For Certainly the Sacring doth note this his possession and Dispensation of the Holy Ghost, it is his Spirit, and he only gives it, he Sanctifieth the waters of Baptism unto their sacred use,
many thinke it superfluous to haue the Doue descend from an higher Stage then the Aire, they hold it not likely the firmament should bee diuided to giue way vnto him;
many think it superfluous to have the Dove descend from an higher Stage then the Air, they hold it not likely the firmament should be divided to give Way unto him;
But GOD by that motion would giue vs to vnderstand that the grace of the Holy Ghost commeth downe from Heauen, according to that of St. Iames, euery good and perfect guift commeth from aboue,
But GOD by that motion would give us to understand that the grace of the Holy Ghost comes down from Heaven, according to that of Saint James, every good and perfect gift comes from above,
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euen from the Father of light, with whom there is no variablenesse nor shadow of change, not so much as of place, himselfe vnchangeable breatheth where hee will.
even from the Father of Light, with whom there is no variableness nor shadow of change, not so much as of place, himself unchangeable breathes where he will.
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and the commerce renued betweene Heauen and earth, and as many as are baptized into CHRIST, are really freed from that curse which was Symbolically sigured by our shutting out of Paradise below,
and the commerce renewed between Heaven and earth, and as many as Are baptised into CHRIST, Are really freed from that curse which was Symbolically sigured by our shutting out of Paradise below,
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all the benefit that CHRIST reaped by his mediation and Inauguration, was but to bee a well-head from whence Grace should streame into vs, he had the honour, we haue the good.
all the benefit that CHRIST reaped by his mediation and Inauguration, was but to be a wellhead from whence Grace should stream into us, he had the honour, we have the good.
You haue heard whence the Doue commeth, now shall you heare where it pitcht, it lighted vpon Iesus. Irenie obserues well, this is the fulfilling of sundry Prophesies recorded in Isay, The Spirit of the Lord shall rest vpon him;
You have herd whence the Dove comes, now shall you hear where it pitched, it lighted upon Iesus. Irenie observes well, this is the fulfilling of sundry prophecies recorded in Saiah, The Spirit of the Lord shall rest upon him;
the Holy Ghost did not now descend vpon Iesus as if he had him not before, hee that was conceiued by the Holy Ghost could not be without him, no not for a moment,
the Holy Ghost did not now descend upon Iesus as if he had him not before, he that was conceived by the Holy Ghost could not be without him, no not for a moment,
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euen as he was the Sonne of Man. Yea, and of Grace of Sanctification it is out of all question, that from the moment of his conception hee neuer increased therein.
even as he was the Son of Man. Yea, and of Grace of Sanctification it is out of all question, that from the moment of his conception he never increased therein.
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Some question there is touching the Grace of Edification, which in the Schooles is called Gratis data; Some hold that he had the fulnesse thereof also when he was conceiued;
some question there is touching the Grace of Edification, which in the Schools is called Gratis data; some hold that he had the fullness thereof also when he was conceived;
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but the words of St. Luke makes it probable, that though the man hood of CHRIST were so neere linckt vnto the well-head of the Spirit, which is his God-head, as by personall vnion,
but the words of Saint Lycia makes it probable, that though the man hood of CHRIST were so near linked unto the wellhead of the Spirit, which is his Godhead, as by personal Union,
distinguish Signum, and Signatum; In regard of the Signe, the Holy Ghost came now vpon Iesus, that he might point him out to St. Iohn Baptist; for had not the Doue pitcht vpon IESVS, the voyce from Heauen might haue beene misapplied;
distinguish Signum, and Signatum; In regard of the Signen, the Holy Ghost Come now upon Iesus, that he might point him out to Saint John Baptist; for had not the Dove pitched upon JESUS, the voice from Heaven might have been misapplied;
The Holy Ghost lighted vpon Iesus, that he might inure himselfe more familiarly then before to dwell with the sonnes of men, and make them new creatures; for (as St. Austin thinketh) CHRIST did now vouchsafe to prefigure his Church, wherein those that are baptized receiue the Holy Ghost,
The Holy Ghost lighted upon Iesus, that he might inure himself more familiarly then before to dwell with the Sons of men, and make them new creatures; for (as Saint Austin Thinketh) CHRIST did now vouchsafe to prefigure his Church, wherein those that Are baptised receive the Holy Ghost,
I haue done with the Visible signe, and come now to the Audible Word. The signe had beene but a dumbe shew without the Word; for those signes that are sacred, doe not signifie Natura sua, by their owne nature,
I have done with the Visible Signen, and come now to the Audible Word. The Signen had been but a dumb show without the Word; for those Signs that Are sacred, do not signify Nature sua, by their own nature,
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Therefore GOD neuer appoints any Visible signe, but hee addeth an audible word; as appeares in Sacrifices and Sacraments, which had precepts and promises annext, shewing their vse and effects.
Therefore GOD never appoints any Visible Signen, but he adds an audible word; as appears in Sacrifices and Sacraments, which had Precepts and promises annexed, showing their use and effects.
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It was the voyce of GOD the FATHER, Hoc non ego dico (saith St. Ambrose) when thou hearest these words, This is my welbeloued Sonne, &c. know that it is not I who speake them to thee,
It was the voice of GOD the FATHER, Hoc non ego dico (Says Saint Ambrose) when thou Hearst these words, This is my well-beloved Son, etc. know that it is not I who speak them to thee,
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neither hath any man spoken them, no nor GOD by an Angel or an Archangel, Sed ab ipso Patre vox caelo demissa significau•t, it is the FATHER himselfe, that by a voyce doth notifie this vnto thee.
neither hath any man spoken them, no nor GOD by an Angel or an Archangel, said ab ipso Patre vox caelo demissa significau•t, it is the FATHER himself, that by a voice does notify this unto thee.
the Text doeth plainely intimate it in the words, My Sonne. But our Sauiour CHRIST doeth elsewhere confirme it with an vndeniable reason, No man knoweth the Sonne but the Father;
the Text doth plainly intimate it in the words, My Son. But our Saviour CHRIST doth elsewhere confirm it with an undeniable reason, No man Knoweth the Son but the Father;
but my Father which is in Heauen. Many testimonies went before concerning CHRIST; of the Wisemen, of the Shepheards, of the Angels, but none euer came neere this;
but my Father which is in Heaven. Many testimonies went before Concerning CHRIST; of the Wise men, of the Shepherds, of the Angels, but none ever Come near this;
What shall I say then to these things? but onely exhort you in the Apostles words, See that you refuse not him that speaketh, for if they escaped not who refused him that spake on earth, much more shall not we escape if we turne away from him that speaketh from Heauen, especially,
What shall I say then to these things? but only exhort you in the Apostles words, See that you refuse not him that speaks, for if they escaped not who refused him that spoke on earth, much more shall not we escape if we turn away from him that speaks from Heaven, especially,
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when he vttereth so comfortable and gracious words as are those, Thou art my Sonne. Some difference there is betweene the Euangelists in relating the words;
when he uttereth so comfortable and gracious words as Are those, Thou art my Son. some difference there is between the Evangelists in relating the words;
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first, what he is to Him; Filius, and Dilectus, his Sonne, and his Beloued; Duo grata vocabula (saith St. Cyprian) two most contenting words, specially if you adde the article to either of them, NONLATINALPHABET this Sonne is more then an ordinary Sonne, and this Beloued, is more then ordinarily beloued.
First, what he is to Him; Filius, and Beloved, his Son, and his beloved; Duo Grata vocabula (Says Saint Cyprian) two most contenting words, specially if you add the article to either of them, this Son is more then an ordinary Son, and this beloved, is more then ordinarily Beloved.
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Looke vpon the words a sunder, first the Sonne. Christ was the Sonne of God two wayes considered, Principalitas nominis Filij est in Spiritu Domini qui descendit, the chiefe reason why Christ was called the Senne of God, is because hee is God of God, Light of Light, begotten of his Father before all worlds;
Look upon the words a sunder, First the Son. christ was the Son of God two ways considered, Principalitas Nominis Filij est in Spiritu Domini qui descendit, the chief reason why christ was called the Son of God, is Because he is God of God, Light of Light, begotten of his Father before all world's;
but Sequela Nominis istius est in filio Dei & hominis, the same title belongeth vnto him euen as hee was incarnate, whereof the ground is the personall vnion;
but Sequela Nominis This est in filio Dei & hominis, the same title belongeth unto him even as he was incarnate, whereof the ground is the personal Union;
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In regard of the first consideration is hee called vnigenitus, the onely begotten of his Father, in regard of the second he is called Primogenitus, the first borne of many Brethren;
In regard of the First consideration is he called Unigenitus, the only begotten of his Father, in regard of the second he is called Primogenitus, the First born of many Brothers;
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but our comfort standeth in the latter, that Emanuel, God with vs, or in our Nature is NONLATINALPHABET the Sonne of God, for that is fons & origo Adoptionis nostrae, it is that which layeth the soundation of being the sonnes of GOD.
but our Comfort Stands in the latter, that Emmanuel, God with us, or in our Nature is the Son of God, for that is fons & origo Adoptionis Nostrae, it is that which Layeth the Foundation of being the Sons of GOD.
and they were vnigenitus the onely begotten, and primogenitus, the first borne; vnigenitus, ergo vnicè dilectus, the onely begotten, therefore onely beloued;
and they were Unigenitus the only begotten, and Primogenitus, the First born; Unigenitus, ergo vnicè Beloved, the only begotten, Therefore only Beloved;
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and but deriuatiuely in vs. Therefore we may easily conceiue that CHRIST that is so neere in nature and grace, must needes bee most deere vnto GOD, that indeed he is Vir desidertorum, a man after Gods owne Heart, and the true Dauid, that is, beloued, as the Prophets call him.
and but derivatively in us Therefore we may Easily conceive that CHRIST that is so near in nature and grace, must needs be most deer unto GOD, that indeed he is Vir desidertorum, a man After God's own Heart, and the true David, that is, Beloved, as the prophets call him.
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See then how GOD expresseth his loue to vs, when he so describeth the person that hee bestoweth vpon vs. And haue we then any thing which we should thinke too good to render vnto GOD? Abraham will teach vs better, who spared not Vnicum and dilectum silium, his onely beloued Sonne, when GOD called for him;
See then how GOD Expresses his love to us, when he so Describeth the person that he bestoweth upon us And have we then any thing which we should think too good to render unto GOD? Abraham will teach us better, who spared not a unique and dilectum silium, his only Beloved Son, when GOD called for him;
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pray GOD we may, sure I am, wee haue good cause, if there were no other motiue then is contained in filius, and Dilectus, if we doe consider onely what the second Person in Trinity is to the first:
pray GOD we may, sure I am, we have good cause, if there were no other motive then is contained in filius, and Beloved, if we do Consider only what the second Person in Trinity is to the First:
Hee is pleased in his beloued Sonne; This opens a Mystery, Thou shalt make a plate of pure gold, (said GOD to Moses) and graue vpon it like the ingrauing of a signet, Holinesse to the Lord;
He is pleased in his Beloved Son; This Opens a Mystery, Thou shalt make a plate of pure gold, (said GOD to Moses) and graven upon it like the engraving of a signet, Holiness to the Lord;
and it shall bee vpon Aarons f•rehead, that Aaron may beare the iniquitie of the holy things which the children of Israel shall hallow in all their hory guifts,
and it shall be upon Aaron's f•rehead, that Aaron may bear the iniquity of the holy things which the children of Israel shall hallow in all their hoary Gifts,
Euen so CHRIST, being to bee consecrated now High Priest, hath the Holy Ghost descending vpon him, that so the Church may bee made acceptable in GODS beloued SONNE.
Even so CHRIST, being to be consecrated now High Priest, hath the Holy Ghost descending upon him, that so the Church may be made acceptable in GOD'S Beloved SONNE.
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The latter Chronologers will haue this Sacring of IESVS, to haue beene performed vpon the day of Expiation, in September, which (if it bee true) then the Holy Ghost doeth fairely insinuate that CHRIST came as the Lambe of God to take away the sinnes of the world.
The latter Chronologers will have this Sacring of JESUS, to have been performed upon the day of Expiation, in September, which (if it be true) then the Holy Ghost doth fairly insinuate that CHRIST Come as the Lamb of God to take away the Sins of the world.
How soeuer this is true, that hee bare our sinnes in his body, and by his stripes we are made whole, that he cancelled our obligation, and slew hatred,
How soever this is true, that he bore our Sins in his body, and by his stripes we Are made Whole, that he canceled our obligation, and slew hatred,
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of the lost Sheepe, the lost Groat, and the Prodigall Childe. The Fathers obserue the Allegory that St. Peter maketh in comparing Noahs Arke vnto the Church, and obserue moreouer, that as the Doue brought the Oliue branch into the Arke, in token that the deluge was ceased,
of the lost Sheep, the lost Groat, and the Prodigal Child. The Father's observe the Allegory that Saint Peter makes in comparing Noahs Ark unto the Church, and observe moreover, that as the Dove brought the Olive branch into the Ark, in token that the deluge was ceased,
Euen so the Doue that lighted vpon CHRIST, brought the glad tidings of the Gospel, it was the Embleme of the acceptable yeere, it testified that GOD was now NONLATINALPHABET,
Even so the Dove that lighted upon CHRIST, brought the glad tidings of the Gospel, it was the Emblem of the acceptable year, it testified that GOD was now,
Secondly, that GOD is immediatly well pleased with CHRIST, but mediatly with vs; If we doe not so vnderstand the words, wee haue but little comfort in them;
Secondly, that GOD is immediately well pleased with CHRIST, but mediately with us; If we do not so understand the words, we have but little Comfort in them;
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wherefore we must bee assured, that we are made accepted in Gods beloued, that the Church is now called Hephzibah, My delight is in her, saith the LORD.
Wherefore we must be assured, that we Are made accepted in God's Beloved, that the Church is now called Hephzibah, My delight is in her, Says the LORD.
Finally, all this is to be vnderstood of NONLATINALPHABET Hic, this Person which seemeth so meane, appeares in the forme of a Seruant, yet hee is Filius meus, my Sonne, my beloued, in whom I am well pleased, GOD is not ashamed of his SONNE humbling himselfe in our nature,
Finally, all this is to be understood of Hic, this Person which seems so mean, appears in the Form of a Servant, yet he is Filius meus, my Son, my Beloved, in whom I am well pleased, GOD is not ashamed of his SONNE humbling himself in our nature,
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In this Text there is NONLATINALPHABET a true Epiphanie; And indeed the Church reades my Text, (but out of St. Luke) vpon the Epiphanie day, on which the Tradition holds that he was Baptized,
In this Text there is a true Epiphany; And indeed the Church reads my Text, (but out of Saint Lycia) upon the Epiphany day, on which the Tradition holds that he was Baptised,
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yet will I comfort my selfe, the Angels know it not, the world cannot comprehend it, the Apostles neuer reuealed it, cesset ergo dolor querelarum, let not men murmurre or complaine that this secret is hidden from them, let it suffice them to know that there is a Trinitie in Vnitie, let them neuer inquire how it is;
yet will I Comfort my self, the Angels know it not, the world cannot comprehend it, the Apostles never revealed it, Cesset ergo dolour querelarum, let not men murmur or complain that this secret is hidden from them, let it suffice them to know that there is a Trinity in Unity, let them never inquire how it is;
qui intellectum suum quo vult capere nondum capit? How should he bee able to comprehend the Trinitie, that comprehends not yet his reasonable Soule, the onely helpe which hee hath wherewith to comprehend it,
qui Intellectum suum quo vult capere Nondum Capital? How should he be able to comprehend the Trinity, that comprehends not yet his reasonable Soul, the only help which he hath wherewith to comprehend it,
That which I haue said concerning the Trinitie, is a good rule of sobrietie to hold in curious wits, that will prie too farre into these diuine Mysteries.
That which I have said Concerning the Trinity, is a good Rule of sobriety to hold in curious wits, that will pry too Far into these divine Mysteres.
And yet Epiphanius doeth well checke the incredulitie of Sabellius, Non credis tres personas diuinae Essentiae? doest thou not beleeue the Trinitie in Vnitie? Comitare Iohanem ad Iordanem, attend Iohn Baptist to the riuer Iordan, there thou shalt finde them all three.
And yet Epiphanius doth well check the incredulity of Sabellius, Non credis tres personas diuinae Essentiae? dost thou not believe the Trinity in Unity? Comitare Iohanem ad Iordanem, attend John Baptist to the river Iordan, there thou shalt find them all three.
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Did it nothing otherwise concerne him, who would not willingly, yea greedily, heare the voyce of GOD the FATHER? see the Holy Ghost in the shape of a Doue? and see the SONNE of GOD so humbling himselfe in the nature of man? How much more should we desire it,
Did it nothing otherwise concern him, who would not willingly, yea greedily, hear the voice of GOD the FATHER? see the Holy Ghost in the shape of a Dove? and see the SONNE of GOD so humbling himself in the nature of man? How much more should we desire it,
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but the Doue is but an Embleme of the holinesse that must be in Vs, that is the Mysterie; the SONNE of GOD here appeares to bee the Sonne of Man, that is a Miracle, but he appeares to Sanctifie the waters for the regeneration of man, that is a Mysterie; when the Miracles present these Mysteries, doe they not deserue a Loe, deserue that the eye, the eare, both should be taken vp, by which thou mayest be made partaker of them.
but the Dove is but an Emblem of the holiness that must be in Us, that is the Mystery; the SONNE of GOD Here appears to be the Son of Man, that is a Miracle, but he appears to Sanctify the waters for the regeneration of man, that is a Mystery; when the Miracles present these Mysteres, do they not deserve a Lo, deserve that the eye, the ear, both should be taken up, by which thou Mayest be made partaker of them.
O but thou wilt say, I would trauell farther then Iordan to see such a sight, might my eye see the Heauens opened, might my eare heare GOD speake from Heauen, might I bee so happy as to come to such an Inauguration of my Sauiour, my eye should not be satisfied with seeing, nor my eare with hearing.
Oh but thou wilt say, I would travel farther then Iordan to see such a sighed, might my eye see the Heavens opened, might my ear hear GOD speak from Heaven, might I be so happy as to come to such an Inauguration of my Saviour, my eye should not be satisfied with seeing, nor my ear with hearing.
the life of that Mysterie continueth stil, though it be not cloathed with the same Miracle; then was the Trinitie seene with carnall eyes, whom now we contemplate with the eyes of Faith:
the life of that Mystery Continueth still, though it be not clothed with the same Miracle; then was the Trinity seen with carnal eyes, whom now we contemplate with the eyes of Faith:
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that these Mysteries be not presented to vs in vaine, but that the Heauens bee now so open to our Faith, that hereafter they may bee opened to our persons;
that these Mysteres be not presented to us in vain, but that the Heavens be now so open to our Faith, that hereafter they may be opened to our Persons;
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that hauing our sinnes purged, our persons accepted, we may haue an endlesse Communion in Glory with the Holy Spirit that affoordeth vs this Communion in Grace.
that having our Sins purged, our Persons accepted, we may have an endless Communion in Glory with the Holy Spirit that affordeth us this Communion in Grace.
21 Beloued, if our heart condemne vs not, then haue we confidence to wards God. AND verily this Scripture deserues well to be looked into at this time.
21 beloved, if our heart condemn us not, then have we confidence to wards God. AND verily this Scripture deserves well to be looked into At this time.
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Vpon this Difference St Iohn groundeth an Inference. He argueth from our Heart vnto GOD, and giueth vs to vnderstand, That as we deale when we reckon with our selues,
Upon this Difference Saint John groundeth an Inference. He argue from our Heart unto GOD, and gives us to understand, That as we deal when we reckon with our selves,
but yet that much commeth short of all, it is God onely that knoweth all things, euen those things that are hid in the obscurest darkenesse. This is the second Maxime.
but yet that much comes short of all, it is God only that Knoweth all things, even those things that Are hid in the obscurest darkness. This is the second Maxim.
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But whom doeth all this concerne which we haue spoken of Conscience? Surely, the members of the Church, they are meant by this name Beloued, they must know that the workes,
But whom doth all this concern which we have spoken of Conscience? Surely, the members of the Church, they Are meant by this name beloved, they must know that the works,
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these informe the naturall man, though weakely, of Pietie, Equitie, Sobrietie; and concerning all these, the very Heathen haue deliuered many memorable sentences.
these inform the natural man, though weakly, of Piety, Equity, Sobriety; and Concerning all these, the very Heathen have Delivered many memorable sentences.
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GOD so blesse mee in speaking, and you in hearing, that whensoeuer wee are put vpon the triall, God and our Heart may bee comfortable to vs, seeing we are assured by my Text that they will deale very plainely with vs. The first particular was the name whereby Conscience is here called, and that is Heart. Vnder this name Heart, the Scripture comprehendeth three things;
GOD so bless me in speaking, and you in hearing, that whensoever we Are put upon the trial, God and our Heart may be comfortable to us, seeing we Are assured by my Text that they will deal very plainly with us The First particular was the name whereby Conscience is Here called, and that is Heart. Under this name Heart, the Scripture comprehendeth three things;
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the Will, the Conscience, and the Affections; sometimes the Holy Ghost intendeth all three by the word, at other times some one, in this place it vnderstandeth that one of them which is called Conscience. And there is reason why that is called by the name of Heart. The heart of man is his Morall Treasurie, CHRIST teacheth it in St. Matthew; A good man out of the good treasurie of his heart bringeth foorth good things,
the Will, the Conscience, and the Affections; sometime the Holy Ghost intends all three by the word, At other times Some one, in this place it understandeth that one of them which is called Conscience. And there is reason why that is called by the name of Heart. The heart of man is his Moral Treasury, CHRIST Teaches it in Saint Matthew; A good man out of the good treasury of his heart brings forth good things,
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and from thence (as Salomon speaketh) proceede life and death. Now where the fountaine is of our morall Actions, there GOD is pleased should bee the seate of morall Directions, and Corrections too, that no motion of the heart should farther be yeelded vnto,
and from thence (as Solomon speaks) proceed life and death. Now where the fountain is of our moral Actions, there GOD is pleased should be the seat of moral Directions, and Corrections too, that no motion of the heart should farther be yielded unto,
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then might stand with the fore-hand Counsell, or afterhand content of the Conscience. GOD would not haue vs seeke farre for these things, either vp to Heauen,
then might stand with the forehand Counsel, or afterhand content of the Conscience. GOD would not have us seek Far for these things, either up to Heaven,
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or downe to hell, or passe the Sea's, they are neere vs, in vs, yea a very part, a principall part of vs. And by whom will a man bee ordered in these things,
or down to hell, or pass the Sea's, they Are near us, in us, yea a very part, a principal part of us And by whom will a man be ordered in these things,
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But wee must farther obserue, that the Conscience is furnished with two Powers, a Directorie, and a Iudicatorie; it hath in it morall Principles whereby to guide men, which is the Law written in our Heart, whereby wee discerne good and euill, the learned call it NONLATINALPHABET, which is nothing else but practique rules of life, of which there are two sorts:
But we must farther observe, that the Conscience is furnished with two Powers, a Directory, and a Judicatory; it hath in it moral Principles whereby to guide men, which is the Law written in our Heart, whereby we discern good and evil, the learned call it, which is nothing Else but practic rules of life, of which there Are two sorts:
The Naturall are those which are inborne and ingrauen in the hearts of all men, the reliques of that Image which in the Creation wee receiued from GOD;
The Natural Are those which Are inborn and engraved in the hearts of all men, the Relics of that Image which in the Creation we received from GOD;
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But besides these a Christian hath other rules, his Heart is new written with the Spirit of GOD, according to the promise made in Ieremie, I will put my Lawes into their inward parts,
But beside these a Christian hath other rules, his Heart is new written with the Spirit of GOD, according to the promise made in Ieremie, I will put my Laws into their inward parts,
and wee finde the performance thereof in the New Testament preached by St. Peter, Act. 2. and St. Paul, Corinth. 3. and to the Hebr. cap. 8. Yea, euery Christian man feeleth the trueth of it in his owne soule, hee feeleth those Naturall Principles rectified by Grace,
and we find the performance thereof in the New Testament preached by Saint Peter, Act. 2. and Saint Paul, Corinth. 3. and to the Hebrew cap. 8. Yea, every Christian man feeleth the truth of it in his own soul, he feeleth those Natural Principles rectified by Grace,
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The Conscience hath besides this a Iudicatorie power, and there is furniture for that also, which is nothing else but a skill how to trie mens liues by those former rules,
The Conscience hath beside this a Judicatory power, and there is furniture for that also, which is nothing Else but a skill how to try men's lives by those former rules,
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These principles then whether Naturall, or Supernaturall, were bestowed vpon vs perpetually to assist and guide vs in our wayes. One of the Heathen well resembled Conscience to a Paedagogue, for as the Paedagogue by the appointment of parents, is alwayes at hand with a childe to direct,
These principles then whither Natural, or Supernatural, were bestowed upon us perpetually to assist and guide us in our ways. One of the Heathen well resembled Conscience to a Pedagogue, for as the Pedagogue by the appointment of Parents, is always At hand with a child to Direct,
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And surely, wee are bound to acknowledge the mercifulnesse of GOD manifested herein, hee hath graciously prouided for the preuenting of sinne, who is pleased not onely to giue vs a Law,
And surely, we Are bound to acknowledge the mercifulness of GOD manifested herein, he hath graciously provided for the preventing of sin, who is pleased not only to give us a Law,
but also to place in vs a perpetuall remembrance thereof vnto vs. And the reason why men sinne, must needes be, either because they doe not consult, or doe contemne this guide:
but also to place in us a perpetual remembrance thereof unto us And the reason why men sin, must needs be, either Because they do not consult, or do contemn this guide:
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but GOD hath appointed Conscience a second worke, which it is not in any mans power to put off, the worke of Iudicature, wherein GOD doeth let vs see what it is to vse,
but GOD hath appointed Conscience a second work, which it is not in any men power to put off, the work of Judicature, wherein GOD doth let us see what it is to use,
And here we must marke, that as the Law which is contained in the Directory work of Conscience hath two parts, a Precept, and a Sanction: so the Iudicatorie worke of Conscience doeth two things, it playeth the Iury to arraigne vs,
And Here we must mark, that as the Law which is contained in the Directory work of Conscience hath two parts, a Precept, and a Sanction: so the Judicatory work of Conscience doth two things, it plays the Jury to arraign us,
if wee doe not take notice of the counsell which our Conscience giueth vs before hand, wee shall finde that our Conscience taketh notice of all that is done by vs,
if we do not take notice of the counsel which our Conscience gives us before hand, we shall find that our Conscience Takes notice of all that is done by us,
As it maketh a true Presentment in regard of the Precept: so doeth it pronounce a iust Doome in regard of the Sanction, for it pronounceth what is our due,
As it makes a true Presentment in regard of the Precept: so doth it pronounce a just Doom in regard of the Sanction, for it pronounceth what is our endue,
And indeed, this is the last and the highest worke of Conscience, and for this cause Nazianzene doeth fitly tearme it NONLATINALPHABET, an inward and vpright Tribunall.
And indeed, this is the last and the highest work of Conscience, and for this cause Nazianzene doth fitly term it, an inward and upright Tribunal.
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but the Conscience doeth not acknowledge any neutrall man that is neither good nor bad, Non liquets, and speciall Verdicts are not knowne to the Conscience, it findeth euery man, either guiltie or not guiltie. Secondly, it confoundeth not Tares with Wheate,
but the Conscience doth not acknowledge any neutral man that is neither good nor bad, Non liquets, and special Verdicts Are not known to the Conscience, it finds every man, either guilty or not guilty. Secondly, it confoundeth not Tares with Wheat,
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the Apostle vseth a significant word which is NONLATINALPHABET, a compound word which sheweth, that Conscience doeth first NONLATINALPHABET know throughly, before it doeth NONLATINALPHABET, offer to condemne vs, the very word importeth an orderly course of proceeding, it doeth not goe against vs without a iust ground,
the Apostle uses a significant word which is, a compound word which shows, that Conscience doth First know thoroughly, before it doth, offer to condemn us, the very word imports an orderly course of proceeding, it doth not go against us without a just ground,
But our Conscience is priuie to all our doings, an eye-witnesse of all that passeth from vs, NONLATINALPHABET it knoweth, and proceedeth vpon certaine knowledge.
But our Conscience is privy to all our doings, an eyewitness of all that passes from us, it Knoweth, and Proceedeth upon certain knowledge.
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Yea it will present it so to the eyes of our soule, that it will not suffer vs to be ignorant of that which it knoweth, it will make vs Confitentes reos, we shall plead guiltie against our owne selues.
Yea it will present it so to the eyes of our soul, that it will not suffer us to be ignorant of that which it Knoweth, it will make us Confitentes Reos, we shall plead guilty against our own selves.
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Many men that seele themselues euilly Conscious, labour to put off the distresse thereof by solacing themselues with the pleasures and vanities of this life;
Many men that seel themselves evilly Conscious, labour to put off the distress thereof by solacing themselves with the pleasures and vanities of this life;
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so with them that are guiltlesse it dealeth very comfortably, it doeth not condemne: so speaketh St. Iohn. But in his phrase there is a Litote, Minus dicitur sed plus intelligitur, there is more meant then is exprest.
so with them that Are guiltless it deals very comfortably, it doth not condemn: so speaks Saint John. But in his phrase there is a Litote, Minus dicitur sed plus intelligitur, there is more meant then is expressed.
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yea, is commonly persecuted by the world, it is no small matter to haue in our soules, that which can sweeten all the crosses which are laid vpon our bodies.
yea, is commonly persecuted by the world, it is no small matter to have in our Souls, that which can sweeten all the Crosses which Are laid upon our bodies.
and as faire euidence brought out for vs, as the condemning Conscience worketh vpon euidence brought against vs. It is then the first benefit of an absoluing Conscience that it keepeth and sheweth soorth,
and as fair evidence brought out for us, as the condemning Conscience works upon evidence brought against us It is then the First benefit of an absolving Conscience that it Keepeth and shows forth,
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so doth it award vnto vs the Sanction thereof, all the Benedictions that GOD hath annext vnto it, corporall Benedictions, Benedictions spirituall, temporall Benedictions, and Benedictions eternall.
so does it award unto us the Sanction thereof, all the Benedictions that GOD hath annexed unto it, corporal Benedictions, Benedictions spiritual, temporal Benedictions, and Benedictions Eternal.
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But a man must not looke to haue this blessing of a good Conscience suddainely, Vade ad formicam piger, got to the Pismire thou sluggard, she gathereth graine in Summer, whereof shee maketh vse in Winter, Et formica Dei surgit quotidiè, currit ad Ecclesiam, &c. GODS Emmet (that is, a man that will haue such a good Conscience) riseth early, hasteneth to the Church, heares often, prayeth often, meditateth often,
But a man must not look to have this blessing of a good Conscience suddenly, Vade ad formicam piger, god to the Pismire thou sluggard, she gathereth grain in Summer, whereof she makes use in Winter, Et formica Dei Surgit quotidiè, Currit ad Church, etc. GOD'S Emmet (that is, a man that will have such a good Conscience) Riseth early, hasteneth to the Church, hears often, Prayeth often, meditateth often,
and so doeth acquire this absoluing Conscience, Colligentem in aestate videre potes, commedentem in hieme videre non potes, the outward meanes which he vseth are visible,
and so doth acquire this absolving Conscience, Colligentem in aestate To see potes, commedentem in Hieme To see non potes, the outward means which he uses Are visible,
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But here are two Rockes to be heeded, at which many suffer Shipwracke, while they mistake the doctrine of a not-condemning, and a condemning Conscience.
But Here Are two Rocks to be heeded, At which many suffer Shipwreck, while they mistake the Doctrine of a not-condemning, and a condemning Conscience.
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But this doeth rather suspend the worke, then alter the nature of their Conscience, it doeth not make it a not-condemning Conscience of a condemning one.
But this doth rather suspend the work, then altar the nature of their Conscience, it doth not make it a not-condemning Conscience of a condemning one.
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How many theiues and murderers are very frolicke, not only when they act their wickednesse, but when they are in the Gaile, when they are brought to the Barre, yea,
How many theiues and murderers Are very frolic, not only when they act their wickedness, but when they Are in the Gaile, when they Are brought to the Bar, yea,
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and that the blood of Christ hath cleansed them from all sinne. You haue heard many things concerning Conscience, all which, though they bee of good regard,
and that the blood of christ hath cleansed them from all sin. You have herd many things Concerning Conscience, all which, though they be of good regard,
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For the worke of Conscience is rather Praeiudicium, then Iudicium, it is but a reall Prophecie informing vs how GOD will hereafter deale with vs. Therefore Saint Iohn carrieth our thoughts from our Hearts vnto God, and will haue vs expect from GOD what wee finde in our owne Hearts.
For the work of Conscience is rather Praeiudicium, then Iudicium, it is but a real Prophecy informing us how GOD will hereafter deal with us Therefore Saint John Carrieth our thoughts from our Hearts unto God, and will have us expect from GOD what we find in our own Hearts.
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And indeed our Heart is nothing else but GODS Apostle, whose message is the Iudgement to come; St. Ieromes Trumpet that sounded still in his eares, Surgite mortui, & venite ad iudicium.
And indeed our Heart is nothing Else but GOD'S Apostle, whose message is the Judgement to come; Saint Ieromes Trumpet that sounded still in his ears, Surgite Deads, & venite ad iudicium.
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And verily it is a wonder that any man should doubt of a future Iudgement that hath a Conscience, seeing the vse of the Conscience is to forewarne vs of it, the Iudgement in our bosome, must bee vnto vs a Remembrancer of another Iudgement that is to come,
And verily it is a wonder that any man should doubt of a future Judgement that hath a Conscience, seeing the use of the Conscience is to forewarn us of it, the Judgement in our bosom, must be unto us a Remembrancer of Another Judgement that is to come,
Like it is, but not equall, you may perceiue it in St. Iohns Inference that hee maketh according to the difference of the worke of Conscience. One worke of the Conscience is to condemne, thereupon St. Iohn maketh an Inference, If our Heart condemne vs, God is greater then our Heart and knoweth all things. Wherein appeares a double inequalitie.
Like it is, but not equal, you may perceive it in Saint Iohns Inference that he makes according to the difference of the work of Conscience. One work of the Conscience is to condemn, thereupon Saint John makes an Inference, If our Heart condemn us, God is greater then our Heart and Knoweth all things. Wherein appears a double inequality.
Our Heart then is great, great within the Spheare of this little World. But God is greater then our Heart, who commandeth both ours, and the great World.
Our Heart then is great, great within the Sphere of this little World. But God is greater then our Heart, who commands both ours, and the great World.
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But to fit this point of Gods power, to that which wee said before of the power of our Heart. GODS power doeth season all the afflictions that come vpon vs,
But to fit this point of God's power, to that which we said before of the power of our Heart. GOD'S power doth season all the afflictions that come upon us,
The second Inequalitie, standeth in Omnisciencie. It is true that our Heart knoweth much, and (as the Apostle saith) No man knoweth the things in man but the Spirit of man.
The second Inequality, Stands in Omnisciency. It is true that our Heart Knoweth much, and (as the Apostle Says) No man Knoweth the things in man but the Spirit of man.
The spirit of man is as the candle of the Lord, searching the inward parts of man, it is but a Candle, and that is a dimme light, a Candle of the Lord, and that is a Ministeriall light. Two wayes is our knowledge dimme, through Ign•rance and Selfe-loue. Ignorance is the cause that we cannot know our selues if wee would;
The Spirit of man is as the candle of the Lord, searching the inward parts of man, it is but a Candle, and that is a dim Light, a Candle of the Lord, and that is a Ministerial Light. Two ways is our knowledge dim, through Ign•rance and Self-love. Ignorance is the cause that we cannot know our selves if we would;
If we regard the Iudge in our bosome, how much more must wee regard the Iudge of Heauen and earth? if we stand in awe of the knowledge which wee haue of our selues,
If we regard the Judge in our bosom, how much more must we regard the Judge of Heaven and earth? if we stand in awe of the knowledge which we have of our selves,
when they were but NONLATINALPHABET, onely condemned by themselues, and it is so fearefull a thing for wickednesse to bee condemned by its owne Testimonie;
when they were but, only condemned by themselves, and it is so fearful a thing for wickedness to be condemned by its own Testimony;
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and all his holy Angels with him? when the Bookes shall be opened, and the lury giue euidence vnto the Iudge according to those things that are written in those Bookes? The miserie must needes be answerable,
and all his holy Angels with him? when the Books shall be opened, and the lury give evidence unto the Judge according to those things that Are written in those Books? The misery must needs be answerable,
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But from the absolute consideration hereof let vs come to the Comparatiue. If we feele this boldnesse in the inward Iudgement, we shall feele it much more in the outward,
But from the absolute consideration hereof let us come to the Comparative. If we feel this boldness in the inward Judgement, we shall feel it much more in the outward,
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Certainely, it is the drift of the Apostle to worke an Affection in vs sutable to the obiect that he setteth before vs. And we shall doe well to make that vse of it, vse of the Inference which he maketh arguing from a condemning Conscience, vnto a Condemning God, whom no Iudge can equall in Omnipotencie, no Iury in Omnisciencie.
Certainly, it is the drift of the Apostle to work an Affection in us suitable to the Object that he sets before us And we shall do well to make that use of it, use of the Inference which he makes arguing from a condemning Conscience, unto a Condemning God, whom no Judge can equal in Omnipotency, no Jury in Omnisciency.
The word is NONLATINALPHABET freedome of speech. A guiltie man is tongue tied, as you may perceiue in the Parable of the Marriage Feast, the man that wanted a wedding garment was no sooner asked, Friend, how camest thou in hither? but he was euen speechlesse. The eloquentest man will become mute out of the guilt of his Conscience.
The word is freedom of speech. A guilty man is tongue tied, as you may perceive in the Parable of the Marriage Feast, the man that wanted a wedding garment was no sooner asked, Friend, how camest thou in hither? but he was even speechless. The eloquentest man will become mute out of the guilt of his Conscience.
The Philosopher can tell vs that Blushing in children is nothing but the vaile of Consciousnesse, and men that doe not easily blush, supply that defect by hiding their face.
The Philosopher can tell us that Blushing in children is nothing but the veil of Consciousness, and men that do not Easily blush, supply that defect by hiding their face.
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But Innocencie needeth no such couert, it shameth not to bee seene; the cheerefulnesse of the countenance, doeth speake vnto the world the guiltlesnesse of the Conscience.
But Innocence needs no such covert, it shameth not to be seen; the cheerfulness of the countenance, doth speak unto the world the guiltlesnesse of the Conscience.
Hee that hath a good Conscience hath more comfort vnder the Crosse, then hee that hath an ill Conscience can finde in the middest of all his pleasures,
He that hath a good Conscience hath more Comfort under the Cross, then he that hath an ill Conscience can find in the midst of all his pleasures,
First, in Prayer, in that a good Heart bringeth vs to GOD, in full assurance of Faith, and the answere of a good Conscience maketh intercession for vs to God.
First, in Prayer, in that a good Heart brings us to GOD, in full assurance of Faith, and the answer of a good Conscience makes Intercession for us to God.
A good Conscience is that same Oyle which the wise Virgines had to trimme their Lampes when they met the Bridegroome, which made them stand with boldnesse before the Sonne of man.
A good Conscience is that same Oil which the wise Virgins had to trim their Lamps when they met the Bridegroom, which made them stand with boldness before the Son of man.
If it bee comfort to behold GOD by Faith, what comfort will it be to behold him by sight? If it bee comfort to finde a Quietus est when we call our selues to an account, what comfort will it bee to receiue our discharge from GOD? if it be comfort to mee to talke familiarly with my owne Soule, what comfort will it be for me to talke familiarly with GOD? We must argue from the one to the other,
If it be Comfort to behold GOD by Faith, what Comfort will it be to behold him by sighed? If it be Comfort to find a Quietus est when we call our selves to an account, what Comfort will it be to receive our discharge from GOD? if it be Comfort to me to talk familiarly with my own Soul, what Comfort will it be for me to talk familiarly with GOD? We must argue from the one to the other,
as from a finite vnto an infinite thing, and so conclude the greatnesse of the one, from the little taste that we haue of the other. To draw towards an end.
as from a finite unto an infinite thing, and so conclude the greatness of the one, from the little taste that we have of the other. To draw towards an end.
and how could we so enormously violate either if we would hearken vnto her, if we would suffer her to direct our actions? But this is rather to bee wished then hoped for;
and how could we so enormously violate either if we would harken unto her, if we would suffer her to Direct our actions? But this is rather to be wished then hoped for;
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all are not so prouident as to let their Conscience preuent sinne. Well; howsoeuer wee neglect the first worke of Conscience, wee cannot auoid the second;
all Are not so provident as to let their Conscience prevent sin. Well; howsoever we neglect the First work of Conscience, we cannot avoid the second;
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Onely for the greater terrour of the wicked, and comfort of the godly, let vs not forget the inequalitie; if wee sincke vnder our owne Iudgement, we shall sincke more vnder GODS;
Only for the greater terror of the wicked, and Comfort of the godly, let us not forget the inequality; if we sink under our own Judgement, we shall sink more under GOD'S;
Wherefore redde te tibi, forget not the preuenting worke of thy Conscience to bee ruled by it, neglect not the enquiring worke of thy Conscience, to prognosticate of thy future state according to it.
Wherefore red te tibi, forget not the preventing work of thy Conscience to be ruled by it, neglect not the inquiring work of thy Conscience, to prognosticate of thy future state according to it.
Let euery one of vs endeauour with St. Paul to haue an vnoffensiue Conscience toward God and men, that he may solace himselfe in that true peace thereof in this world,
Let every one of us endeavour with Saint Paul to have an unoffensive Conscience towards God and men, that he may solace himself in that true peace thereof in this world,
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Mul ò firmior est Fides & Charitas quam repoint I •enit•ntia Lactantius. Vit { que } Deo gratior amore ardens pest culpam vita, quàm securitate torpens innocentia. Gregorius.
Mul ò Firmior est Fides & Charitas quam repoint I •enit•ntia Lactantius. Vit { que } God gratior amore Arden pest Fault vita, quàm securitate torpens Innocence. Gregorius.
Quia mihi plus p•odest mysteri•• quam m••aculu in praenuntio Christinihil magu quàm aedificationem Ecclesiae debe• agnoscere, quae non rupeis saxis, sed conuersionibus nostrorum surrex tanimorum
Quia mihi plus p•odest mysteri•• quam m••aculu in praenuntio Christinihil magu quàm aedificationem Ecclesiae debe• agnoscere, Quae non rupeis saxis, sed conuersionibus nostrorum surrex tanimorum
Quiam•sso sensu ration•s, lap•d••us putant incsse alicunis rationem d•uinitatis it si in naturd lapidum non vsu corporis sed mentis habitu vertuntur Reuel. 3.
Quiam•sso sensu ration•s, lap•d••us Putant incsse alicunis rationem d•uinitatis it si in natured lapidum non vsu corporis sed mentis habitu vertuntur Revel. 3.
Gentium natura habendo institutionem •abere potest cessationem Tert•ll. ad•ersus Hermog li•. de Amma cap 21. Cum vniuersorum Deiss vid. sset se vnum populumer Iudaeis & Gentibus aggregaturum, & ys per fidem salutem praebiturum, vtrum { que } in Patriarcha Abraham prius descripsit. Theod. in Rom. 4.
Gentium Nature habendo institutionem •abere potest cessationem Tert•ll. ad•ersus Hermog li•. de Amma cap 21. Cum vniuersorum Deiss vid. sset se One populumer Iudaeis & Gentibus aggregaturum, & is per fidem salutem praebiturum, Utum { que } in Patriarch Abraham prius descripsit. Theod. in Rom. 4.
Si sterilitas in ign•m mittitur, rapacitas quid meretur? Fulgent Serm. de dispen. Duplex fructus bonus, Gratiae, & Poenitentiae. Aust de Contritione cordis.
Si sterilitas in ign•m mittitur, rapacitas quid meretur? Fulgent Sermon the Dispen. Duplex fructus bonus, Gratiae, & Poenitentiae. Aust de Contrition Cordis.
Deigne inferni ca usmodi fit, vel in qua mundi vel terrae plaga suturu• sit, hominem scire arbitror neminem, nisi forter cui spiritus diuinitus estenderet. Austin. de Ciuit. Des lib. 2. cap 16. Non quare•dum vbi Gebennae ignis situs sit, sed magis quo pacto enitari possit. Chrysost Hom. do pr•mys sanct •om 1. pag 443. Cyril Alexan•in. p. 710.
Deign inferni circa usmodi fit, vel in qua mundi vel terrae plaga suturu• fit, hominem Scire arbitror neminem, nisi forter cui spiritus Divinely estenderet. Austin. de Civil Des lib. 2. cap 16. Non quare•dum vbi Gebennae ignis situs sit, sed magis quo pacto enitari possit. Chrysostom Hom. do pr•mys sanct •om 1. page 443. Cyril Alexan•in. p. 710.
